The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perillous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed

CHAP. I. Of the Divine Essence.

THough nothing is more manifestly known, then that God is; yet no∣thing is more difficultly known, then what God is.

Philosophy is here dumb, or worse. Simonides being asked what God was,* 1.1 asketh a days time to an∣swer the question: At that days end he asketh two, at the end of these two he asketh four; and so often doubling the time, being asked the reason thereof, Because (saith he) the longer I study, the difficulter I find the question.

We in this life only see his back-parts, Exod. 33.23. viz. what he hath revealed of himself in his Word and Works, according to our manner and measure.

So much we see of him that we may live, more we cannot see of him and live: To see him as he is, is reserved to glory.

God in his Word revealeth himself to be Iehovah Elohim, i. e. one God subsisting in three Persons. Though Essence and Subsistence, that is, the divine Nature, and the Trinity of Persons in that Nature, are the same thing, they being distinguished not as a Being and a Being, but as the manner of a Being or thing is distinguished from the Being or thing

it self: yet for the help of our apprehension, God being pleased so far to condescend to our capacity (as delighting to be understood by us) we first consider of the Essence, then of the Subsistence.

The Essence of God absolutely considered, is that one pure and meer act, by which God is God. Because through weakness of our understanding we cannot apprehend it in any measure by one act, it hath pleased God to give unto himself many Names and Attributes, by the help of which we may the better conceive thereof.

The Hebrew Names more especially tending to this pur∣pose, are observed by Authors to be about ten in number.

1. Iehovah, Exod. 6.3. signifying Gods Being of himself, and also his giving Being to all creatures, and to his Word both Promises and Threatenings.

2. Iah, Psal. 68.4. signifying that God is an absolute Be∣ing of himself, and gives Being to all creatures.

3. Ehjeh asher Ehjeh, Exod. 3.14. I am that I am, or I will be that I will be; It signifieth Gods eternal and unchange∣able Being in himself, and that he is now and will be for ever that which he was before to Abraham, Isaac, and Iacob: To this Name Christ alludeth, Iohn 8.58. Before Abraham was, I am.

4. El, Isai. 9.6. signifying that God hath all Power in himself, and giveth to all creatures the power which they have.

5. Eloah, Psal. 18.32. of the same signification.

6. Elohim, Gen. 1.26. signifying that he is the Object of divine Worship, he that alone hath power to make happy and miserable: it is a word of the plural number, aptly pointing us unto a plurality in the divine Essence; and so may note the mystery of the Trinity, or three Persons of the divine Essence.

7. Adonai, Psal. 2.4. Lord; it is also of the plural num∣ber, and signifieth the absolute Lordship of God, also that God sustaineth and upholdeth all things, and so holdeth forth the proof of his Providence.

8. Shaddai, Gen. 17.1. signifying the Alsufficiency of God,

or that God is he who is alsufficient, wanting nothing, and able to provide for all.

9. Iehovah Tsebaoth, Lord of Hoasts; who (as is well ob∣served) hath two general Troops, as his Horse and Foot, the upper and the lower Troop, or the creatures above and beneath, already prest and ordered, waiting for the word, to do him service.

10. Ghnel-jon, Psal. 9.2. translated the most High, sig∣nifying that God in his Being and Glory is far above all creatures.

The first three come from Being:* 1.2 The second three from Power: The third three from Government: The last is from Eminence.

In the New Testament two Names are more especially observable.

Theos, Mat. 4.7. God, signifying a Being that is to be fear∣ed of all, which disposeth of all things, and beholdeth all things.

Kurios, Col. 4.1. Lord or Master, signifying that God is the only Lord, and hath absolute power over all creatures.

The divine Attributes are certain essential Properties, which God is pleased in Scripture to ascribe or attribute un∣to himself; they are also called the Perfections of God, or divine Predications, or Titles.

They are not distinguished from the Essence really, but notionally; that is, they are not distinguished at all in God, but only to us-ward, according to our manner of con∣ceiving.

All the Attributes in God are one and the same Perfecti∣on. It is better said of God that he is his Attributes, then that he hath Attributes: The Attributes are not distinguish∣ed in God, but in our manner of understanding,* 1.3 who being unable to comprehend that meer act at once, do conceive thereof after the manner of many acts. The Sun when it is perpendicular, had it an eye would behold all that at once, which we, by reason of the inadequateness and unpropor∣tionableness of our sight, are necessitated to view by parts. In God all things are one and the same, according to the

Nature of God; though out of God many, and divers, ac∣cording to their own proper and created nature. The same heat in the Sun produceth divers effects, according to the various disposition of the objects: Hardness in Clay, soft∣ness in Wax: Life in Insects and Plants, &c. The same lines are one in the Center, but distinguished and multiplyed in the Circumference. Water that is the same in the Sea, out of the Sea is variously and diversly qualified, sweet, bitter, Sulphureous, &c. The matter in the Liver is the same, but the four humors of Blood, Choller, Melancholy, and Flegm, that proceed from thence, are very divers: The Soul which is one and the same produceth very differing effects, as ap∣pears in the operations of the understanding, will, and af∣fections. The sum is: The Attributes, as was said before, are not distinguished in God, that is, from the divine Essence, or one from another really, but only notionally, or virtually in our conception, and in their objects, in respect of the va∣rious effects thereupon: For every and all the Attributes are the divine Essence it self; according to that received Proposition,* 1.4 Whatsoever is in God, is God: And this is the reason why some well describe the Attributes from the Es∣sence of God: which manner of description, besides many useful notions clearly intimated thereby, doth in the de∣scribing of the Relative Attributes, principle and fortifie the understanding against that perilous Tenet of Arminianism, concerning the Decree passing upon good or bad foreseen, with the evil consequences following thereupon.

The divine Attributes, though they can neither exactly be numbered or distributed, yet for our better understanding we may consider of them as

• Negative.
• Relative.
• Positive.

Negative Attributes are such as remove from God all im∣perfection:* 1.5 by these we help our understanding in our me∣ditation of God, by way of Negation. The more principal of them are in number five, viz. Simplicity, Eternity, Immensity, Immutability, Infiniteness: to which, or some of which, any other of like nature may conveniently be referred.

Simplicity is God, one meer and perfect act without all composition. God calleth his Name, I am, Exod. 3.14. that is, meer Essence, wherein is nothing past, nor to come. Be∣cause spirits are immixt in respect of bodies, to shew that he is not compounded, he saith he is a Spirit, Iohn. 4.24. When we say that God is a meer and perfect Act, the meaning is, that God is a Cause without any Cause, a Being that is not from any Being; not compounded of an Act, by which he is; and Possibility, by which he might not have been, or may not be: of whom it never could nor can be said, that any thing was to be in him, which was not; or cannot be, that is.

That God is a pure and simple Act without all composi∣tion, is evident, Because of his Perfection; all composition supposeth imperfection, because he is the first Being. Were there any composition in God, it would follow there were first and second in God: Something in God that were not first, or that there were more first Beings.

Because God is a Being of absolute necessity:* 1.6 Composition implyeth either that there must be more Beings of absolute necessity, or that there is something in God that may not be. Composition supposeth Succession, i. e. something past or to come in God; contrary to his Name, I am. Nay it sup∣poseth that not-being is not repugnant to the Nature of God: Where there is Composition, there may be Dissolu∣tion; Dissolution is the way to not-being. It much helps us in the contemplation of the Simplicity of God, to look upon it as opposed to Composition, all the ways whereof the Learned have referred to these seven Heads.

Composition is either of

• 1. Parts, which are bounded by quantity; as a body having one part upon another.
• 2. Matter and Form; as a man of body and soul: these two compositions are only found in corporeal things.
• 3. General and special Nature: as every species, whose common nature is to be found, in some other thing, where the special nature is not; as a living creature and a man.
• 4.* 1.7 A Subject and an Accident; as every created sub∣stance: There are no accidents in God, he is wise, holy, just, essentially: there is not a substance and a quality in him. When God is said only to have Im∣mortality, 1 Tim. 6.16. it is to be understood by way of Eminency; he so hath it as none hath besides him, he hath it originally, not derivatively and by participation.
• 5. An Act and a Possibility, objective, that is to be, if the thing looked at, as yet is not, in being; or passive, that is not to be (though that not-being never shall be) if the thing be looked at, as in actual being: this composition holds concerning Angels.
• 6. A Person and Nature; as Christ, compounded of the divine Person, and humane nature; which yet is not properly composition of parts, but of number.
• 7. Being and Individuation; that is, that by which we have such a particular Being, as humanity and Peter.

Obj. Where there is a Plurality, there is not Simplicity: But in the divine Nature there is a Plurality: therefore.

Ans. The Objection holds, where there is a plurality of Essences, Beings, or things, but not where there is only a plurality of Subsistences. In the divine Nature, though there be a Trinity, therefore a plurality of Subsistences or Persons, yet there is but one Essence: In the Trinity there is distinc∣tion, but not composition.

Obj. 2. The Attribute of Simplicity concludes that all the Attributes are God himself, and consequently that there is no inequality amongst them: yet we read, that his tender

mercies are over all his works; so, as it may seem, Mercy ex∣ceeds the other Attributes.

Ans. The meaning is, that his mercy is over, that is, upon all his works; not that Gods Mercy exceeds all his other Attributes, as if one Attribute were greater then another: for all the Attributes of God are equal, not one higher or greater then another, because they are all God himself.

From the Simplicity of God it followeth:

• 1. That whatsoever is in God, is God.
• 2. Whatsoever God willeth he willed from Eternity, and always willeth.
• 3. Whatsoever God willeth he willeth simply, absolute∣ly and independently.
• 4. God is Justice, Wisdom, Love, &c. essentially: although he be said to have them eminently, yet he hath them not derivatively.

Eternity is God without beginning, without end, and without all manner of succession; there is nothing past, nor to come.

It was well said of him, who unto the question,* 1.8 What was Eternity? answered by that word of modesty, I know not: It is the measure (without measure) of the duration of God, according to our apprehension. Three things are requisite thereunto, viz. to be without Beginning, without End, and without all Change: An unalterable and independing Du∣ration: It is all at once, where there is nothing past, nor to come; A remaining NOW.

Duration is either increated, viz. Eternity, proper to God; or created, viz. Eviternity, the duration of the blessed in Glory: or Time, which is the duration of the corruptible creature. Eternity is a Duration, consisting of an eternal NOW; without beginning, and without ending; there is nothing past, nor to come. Eviternity is a Duration, having a continuing NOW, with a beginning, but without ending. The duration of Angels and of the Blessed, in respect of their persons and substances, admit of no instant, concerning which it can be said, that it is past: but in regard of their operations and other accidents, their duration admits of suc∣cession.

Time is a successive Duration, having a beginning and ending, without any remaining NOW.

Immensity is God present every where, neither included in,* 1.9 nor excluded from any place or thing, Psal. 139.7. Isai. 60.1. God is a Sphere, whose Center is every where, the Circumference no where. God is no where, and God is eve∣ry where: he is no where, in that he is not contained any where; he is every where, in that he containeth all: Hence God, in respect of his Omnipresence, is compared to an in∣finite Point. God is in every place by his Essence, as the universal Cause of the Being and operation of all things; by his Presence, beholding all things; and by his Power, up∣holding all things.

Besides that Omnipresence of God, whereby he is always present with all creatures, there are certain peculiar ways of his presence with divers creatures. In Christ he dwelleth bodily, that is, personally, Col. 2.9. and filleth the Manhood with the Spirit out of measure, Iohn 3.34. In the Saints he dwelleth as in his Temple by the presence of his in∣dwelling Spirit, the effect of his special grace, 1 Cor. 3.16. He is said to dwell in Heaven, because it is the place where∣in he is pleased to manifest his glory immediately, and in most excellent manner unto the blessed. God is said to come to us, and depart from us, not in respect of his universal Pre∣sence, or change of place; but in respect of the degrees of his in-dwelling Spirit, assisting grace, and other special ef∣fects of his favour towards his people: The same also holds true, in respect of the common effects of the Spirit, in regard of others.

Bodies are in places circumscriptively, bounded by their dimensions, without penitration. Angels are in places defi∣nitively; that is, though they are not bounded by dimen∣sions of height, bredth and depth, as bodies; yet they are not in two places at once; whilest they are in this place, they are not in another. God is in every place always.

Immutability is God without any alteration in respect of Being, Will, or any Accidents, Psal. 102.27, 28. Mal. 3.6. Jam. 1.17. With whom is no variableness, nor shadow of turning.

Obj. God might have willed, or not willed the being of the creature, else he were not free. He that may both will and not will, is mutable. The sum is, the liberty and im∣mutability of God, seem not to consist together.

Ans. That immutability and liberty consist together,* 1.10 is evident from the nature of God, who willeth his own being freely. If he were subject to co-action and mutability, he were not God. If by reason of our weakness we are less able so distinctly to discern the liberty of God, as concerning the creature in the act of God willing; yet it is clearly to be seen in the object willed, viz. the creature: because nothing is more manifest then that there is no necessary connexion between the being of God, and the being thereof. God had been the same, perfect and blessed for ever, though the creature had never been.

Obj. 2. Gods will in his decree, and his will in the com∣mand, are often contrary one unto another, therefore he is not immutable.

Ans. No such thing. The Decree determineth what shall be, the Command sheweth what ought to be. Gods willing the futurition of the betraying of Christ by Judas, and yet willing it to be Judas his duty not to betray Christ, have not the least appearance of two wills in God.

Obj. 3. God sometime promiseth, and performeth not: threatneth, and executeth not: therefore he may seem not to be immutable.

Ans. Such promises and threatnings are to be understood conditionally, not absolutely. See Jer. 18.7.10.

Obj. 4. God in Scripture is often said to repent, he that repents is not immutable.

Ans. Such speeches though spoken after the manner of men for the help of our understanding: yet, are to be un∣derstood as becometh the nature of God. God is therefore said to repent, because he doth as men do when they repent, that is, he changeth his deeds: yet without any change of his will. Nay, those changes of his deeds are the executions of his unchangeable will.

Infiniteness is God of universal, unlimited, and incompre∣hensible

perfection, Job 11.8, 9. 1 Tim. 6.16. His under∣standing is infinite, Psal. 147.5. What is there said of one attribute, is true of all. God receiveth not his being of any, but hath it of himself: yea, he is his own being, therefore illimited; for there is none to limit him. God willeth him∣self freely, yet necessarily; that which acts necessarily, acts with all its might. God therefore having all perfection in his own power, cannot deny any to himself.

All things are contained in God: that which is increated, essentially; that which is created, to be created, or possible to be created, eminently; God is all. He is of every name, yet above all name.

The more principal Relative Attributes are in number,* 1.11 seven. 1. Creation. 2. Providence. 3. Lordship. 4. Benig∣nity. 5. Mercy. 6. Redemption. 7. Justice. To which, or some of which, the rest of like nature may conveniently be referred.

Though the terms Creator, Governor, Redeemer, and Lord, do more clearly hold forth the relation between God and the creature: yet (after others) the fore-named terms are here made use of: both as sufficiently containing the re∣lation, and better conducing to teach the Doctrine in∣tended.

A new Relative Attribute or Praedication doth not al∣wayes presuppose a change in that thing unto which that new relation is given, though it alwayes presupposeth a change in that whereunto such relation doth really belong: for example sake, Peter may sit at the right hand of John, with∣out any change in Peter, the change being only in John, who placeth himself at Peters left hand. The Princes are said to stand on the right hand of the wall, Neh. 12.31. without any change in the wall, the change was only in them so placing themselves. So God who was not a Creator from eternity, is a Creator in time: yet this new appellation puts no change in God, but only in the creature. The second Person who was not incarnate from eternity, becometh incarnate in the fulness of time, yet without any change: the change was, and is only in the humane nature assumed, not in the divine

nature assuming. In these Relative Attributes, (the Creator being above the order of the creature) the extreams not being alike: the relation is not alike. The relation on Gods part is only a relation of Reason: that is, such a respect of the Creator to the creature, as is without any change in him: but on the creatures part, it is a real relation: that is, such a relation as inferreth a change in it.

Relative Attributes adde a new predication, or title to, but cause no real mutation, or change in God: as concern∣ing the creature they both add a new predication to it, and cause a real mutation in it.

In all Relative Attributes, there are considerable (but especially in Creation, Providence, and Redemption) an eternal immanent act, whereby God willeth such a thing to be; and a transient temporal act, whereby he worketh the thing according to his will.

Creation (whence God hath the Title of a Creator) is a transient act, whereby God according to his will, created all things of nothing very good.

Providence (whence God hath the Title of Governour) consists in those acts whether permanent or transient, where∣by according to his will, he preserveth and governeth all things with the circumstances thereof, unto their several ends, for his own glory, and the good of the elect.

Lordship is Gods having absolute right and power to, and over all his creatures, and disposing thereof according to his will, 1 Sam. 3.18. 1 Tim. 6.13. Matth. 20.15. Dan. 4.25.

Absolute Soveraignty is due unto God by four Titles: Of Creation, Rom. 9.20. Of Conservation, Heb. 1.3. To give the creature to continue in being, is more then meerly to give it being: as the shadow dependeth upon the body, so the creature dependeth upon the Creator. Of Redemption, 1 Cor. 6.20. this exceeds both the former. Of the last end, Prov. 16.4. The end of the creature is the manifestation of the glory of the Creator.

Lordship is in God after the most eminent manner: he hath Subjects of himself, Authority of himself, Legislative

Power of himself. He appoints the rule with recompence to the obedient, and punishment to the disobedient accord∣ing to his meer good pleasure. He is his own rule, his will is the most absolute reason. He giveth no account of his mat∣ters, Job 33.13. Every creature dependeth essentially and universally upon the Creator: that is, the creature cannot be, but it must be at the disposing of God. We do not ac∣knowledge our selves to be creatures, nor God to be Lord, if his pleasure be not acknowledged to be a sufficient and sa∣tisfactory reason, of whatsoever he doth.

The Lordship of God is of himself, not by occupation, as a Title of Property, arising from a thing found with∣out an owner; nor by Donation, Succession, Purchase, or Conquest, as created Lordships are. All created Jurisdiction descendeth from this absolute Lordship of God. The Juris∣diction that Christ as man received from God is universal over all the creatures respectively, Matth. 28.18. The Juris∣diction of other men is limited according to the several ob∣jects thereof: whether Ecclesiastical, where their Authori∣ty and Office is immediately received from Christ though the designation of such persons to such offices be by the call of men. Or civil, whether natural, as parent, and child: Or voluntary, as Magistrate, and Subject.

4. Benignity is God willing freely to communicate his grace and goodness unto his creatures proportionably to their several capacities, Exod. 33.19. Matth. 5.45. Psal. 33.5.

Goodness according to some, admits of a three-fold Con∣sideration: Of Nature, which is called perfection. Of Man∣ners, called holiness. Of Beneficence, id est, a disposition to do good to others;* 1.12 this is properly called Benignity: Thou art good, and doest good, Psal. 119.68. Goodness is either es∣sential, 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 vir∣tue 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 crea∣ture, 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 im∣pression of his Image is upon the reasonable, the impres∣sion of his Footsteps, is upon the unreasonable crea∣ture.

God, who is the increated good, communicateth himself without division, effusion, or multiplication of himself: all that he communicates, notwithstanding, he remaineth infi∣nite 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 le∣gibly engraven, but also as a subject yeilding obedience to the command in the reasonable and sanctified creature.* 1.13 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 mi∣sery.

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, Rela∣tive, namely, that which is in him with respect to the crea∣ture, 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 crea∣ted, 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. Cre∣ated mercy is Gods actual shewing mercy according to his will.

The Effects of Mercy, are either special: proper to the Elect, as flowing from special grace, Rom. 9.23. The Elect are called (and by effectual calling so made) vessels of mercy. Or common, extended to those who are not elected, Luke 6.35, 36. Ʋnto the beasts of the field, Psal. 104.27. Yea, over all his works, Psal. 145.9.

Redemption is that whereby God gave his Son; and Jesus Christ God-man gave himself, and accordingly in due time became a Ransom for the Elect: whence it cometh to pass, That Justice is no hinderance to the application of Mercy, John 3.16. Gal. 2.20. Rom. 3.26.

Creation, Providence, and Redemption, considered as they are in God, i. e. as immanent acts, belong unto Gods sufficiency, and may be placed amongst his Attributes; but if they be looked at as transient acts, i. e. as acts passing, and done in time; so they belong unto Gods Efficiency, and are placed amongst the works of God.

Though God by his absolute Power might have saved man without Redemption wrought by Christ: yet having constituted that Rule of relative Justice, In the day that thou eatest thereof, thou shalt surely dye, Gen. 2.17. He could 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 crea∣ture 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 him∣self. 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 obedi∣ence, the Punishment contained in the Curse in case of dis∣obedience: 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 there∣fore just, because he hath so determined. It followeth, that in case God had appointed a greater punishment, it had been just the damned should have suffered more: And in case he had appointed a lesser punishment, it had been just they should have suffered less.

Though the Rule of relative Justice be a free constitution, yet God having constituted this rule, hath freely obliged himself to the observation thereof; and can now no more fail to execute justice according to this rule, then he can be unjust.

Positive Attributes,* 1.14 are such which so ascribe some per∣fection to God: as not inferring any respect unto the crea∣tures existing, or in present being; by these, our under∣standing is helped in our meditation of God, by way of emi∣nency; The more principal of them, are in number Six: 1. Holiness. 2. Wisdom. 3. Will. 4. Liberty. 5. Omnipo∣tency. 6. Perfection. To which, or some of which, the rest of like nature may conveniently be referred.

Holiness is God, conformable to himself, 1 Sam. 2.2. Hab. 1.13. As created holiness (which some call moral goodness or perfection of manners) is the conformity of the reasonable creature to the Rule; so (God being his own Rule, and the Fountain of all created perfection) we may conceive of increated holiness, as of Gods Conformity unto him∣self.

God is holy essentially, and so is none but he, 1 Sam. 2. There is none holy as the Lord, the creature is holy only by participation. He is the Authour of all created holiness; both of the Moral Law, which is the rule of holiness; and of the infused grace of holiness, whence the reasonable crea∣ture is made conformable to that rule, and of all other holiness whatsoever: therefore justly called, the Holy One of Israel, Isai. 41.20. Wisdom is, God understanding all things in∣telligible by his Essence, 1 Tim. 1.17. Acts 15.18. 1 John 3.20.

God comprehending his own Essence, seeth all things; because all Possibilities, Futuritions, and Beings; that is, all things that might have been, shall be, or actually be, are eminently contained in the Divine Essence. Whence, by the way it may appear, That the Divine Essence as willing the futurition of things, is that increated Idea of all things: which God comprehending, understandeth the creature bet∣ter in himself, then it is to be understood in it self. God see∣ing himself, seeth all things, without exemption of any; al∣wayes, without intermission; perfectly, without defect: at once, without succession. He is all eye, yet without an eye: all memory, yet without a memory.

God understandeth all things by his Essence, Angels are

thought to understand by an infused habit of the species, or images of things concreated with their nature. Men un∣derstand by the Species, or Images of things abstracted, and received from their objects.

Men understand by way of syllogistical discourse, viz. by reasoning; that is, by deducing and gathering conclusions from principles by several acts of their understanding: and by compounding and dividing: that is, by laying the subject and predicate together, or by taking them asunder: and thereby collecting what may be said, or not said truly concerning such a sub-ject.

Those truths which men by reason of the weakness of their understanding, apprehend not without discourse,* 1.15 and by compounding and dividing: Angels by reason of the quickness and strength of their understanding, apprehend readily, and as it were at first sight. Whence albeit they understand syllogistical discourse, composition, and division, yet (at least compared with men) they may be said not to understand by discourse, nor by composition and division, but intuitively; and as it were at first sight.

The Will of God, is God by one simple act, absolutely willing, the being of whatsoever he pleaseth.

That Distinction of the Absolute and Conditional Will, as also that of the Antecedent, and Consequent Will of God, are both unsound. God willeth it to be a truth, That whe∣soever believeth shall be saved: he likewise willeth it to be the duty of Judas to believe: Hence followeth (in case) A Will of Approbation concerning things in their own nature pos∣sible, which yet never shall be: as namely, the acceptation of the obedience of the Reprobates; but it doth not follow that God hath conditionally willed the acceptation of the obedience of the Reprobates. God decreeth the coexistence of two extreams conditionally cohering, as the faith and salvation of Judas, the sight of such miracles and repentance in the Tyrians: the Being of which Extreams themselves he hath not decreed. Though the things willed be conditioned, yet the Volition or Willing of God concerning those things is absolute.

The Authours and Approvers of the second Distinction, understand by the Antecedent Will of God,* 1.16 his Will con∣cerning the creature looking at it as in it self, without any consideration of after-circumstances: so they say God will∣eth all men, even the Reprobate to be saved: this they call his first Will, and it is, say they, uncertain. By the Conse∣quent Will of God, they understand his Will concerning the creature looked at, not only as in it self, but together with after-adjuncts and circumstances, as sin, &c. This they call his second Will, and it is, say they, certain. As a Judge looking upon such a person as in himself, accounteth it best that he should live; but looking upon him in second re∣spects, as a Murtherer, &c. he accounts it best that he should dye.

The vanity of both these Distinctions appeareth, in that they are repugnant to the simplicity, perfection, and inde∣pendance of the first cause. The Will of God in the Decree, and the revealing of part thereof in the Command, do not infer divers wills in God: The Command sheweth what is the duty of man, the Decree contains Gods purpose con∣cerning our doing, or not doing our duty: To will such a thing ought to be, and not to will that it shall be; yea to will the not being thereof, are not opposite, but both may, and do proceed from the same will.

Liberty is,* 1.17 God willing himself freely and necessarily, but what ever is besides himself not necessarily, but freely: that is, not of any necessity of nature, but of his meer good pleasure, Psal. 115.3. Isai. 49.3. Dan. 4.5.

Though nothing be more manifest then that God willeth freely, and not necessarily, whatsoever is besides himself: yet the manner of his willing thereof, exceedeth our capa∣cities.

Created Acts of Liberty being limited, and bounded by their objects, cannot tend unto divers objects, with∣out tending to divers acts: but increated Liberty being in∣finite, is illimited by its objects; and tends unto divers ob∣jects by one and the same act.

Increated Liberty, is not to be looked at, as consisting in

an indifferency to divers acts of willing, or nilling: For that would argue imperfection in God: but it is clearly seen in respect of its divers created objects, which as they have their being from Gods good pleasure; so, had he so plea∣sed, they had never been: but continued for ever in their nothing; himself notwithstanding eternal, all blessed, and all glorious.

Omnipotency is God able to do whatsoever his wisdom doth conceive, Gen. 18.14. Matth. 19.26. Isai. 46.10.

All Contradictions, Impossibilities, and Repugnancies un∣to the revealed Will of God, are excluded in this Propositi∣on: God is Omnipotent, or God can do all things. That, things which imply a contradiction: as namely, for the same thing to be, and not to be; and impossibilities, as name∣ly, for a man not to be a reasonable creature, and the like: fall not under the compass of Omnipotency, is not from any defect (it is indeed from the perfection) of power in God; but from the impossibility of the things: so that concerning matters of this nature, it is more convenient to say,* 1.18 that they cannot be, which sheweth their non-possibility to be, then that God cannot do them; which seemeth to touch upon Omnipotency. So likewise that God cannot sin, lye, or de∣ny himself, is not from defect, but from the Eminency of his Power, and Absolute Perfection, whence he is uncapable of being touched with any imperfection.

Obj. God cannot destroy Sodom, until Lot be gone out of it, Gen. 19.22. Like speeches whereunto are used else∣where, it seems therefore God is not Omnipotent.

Ans. The Power of God is either absolute, and unlimited; by it he is able to do all things that are possible, though he never do them: or ordinate, and limited by his Decree, and revealed Will: according to which God having freely bound∣ed himself, changeth not, being immutable. These words, and the like spoken elsewhere, are to be understood of his limited, not of his unlimited power. Though God be Om∣nipotent, yet he is not Omnivolent; that is, though God can do whatsoever he pleaseth, yet God is not pleased to do whatsoever he can.

Perfection is God all-sufficient, and all-excellent: not ha∣ving need of any thing, giving sufficience unto, and having in him the perfection of all things, Gen. 17.1, 2. Exod. 6.3. This Attribute renders God as that infinite Sea of all hap∣piness,

Perfection is increated Glory: that is, all the Attributes in one word; as Happiness is the Sum of Mans good, so Glory is the Sum of all Gods Attributes. The Perfection of God is Essential, Independent, Unlimited, without in∣crease, or decrease: As the Power of subordinate causes is contained in the first cause virtually: and as the Authority of Under-Officers is in the Prince after a more excellent man∣ner; so the virtue of all second causes is contained in the first cause eminently.

The word Eminently taken in its strict and proper sence, seemeth to intend the effect to be in the cause, not only in a more excellent manner then in it self, but also in a super∣created manner. Things are in God agreeable to the Nature of God: in themselves according to their proper natures.

Eminential Continency, and Virtual Continency, (that is, for one thing to be contained in another eminently, as the Excellency of the creature is in the Creator: Or Virtually, as all things saleable are in money, Eccles. 10.9.) are not the same: the first is proper to the Creator, the second is found in the creature.

The Essential Perfection of God, is Increated Glory, Eter∣nal, alwayes the same; from which nothing can be taken, to which nothing can be added. The acknowledgement of the manifested Perfections of God, is Glorification: viz. The Act of the creature done in time, admitting more or less ac∣cording as God is known, or acknowledged.

CHAP. II. Of the Trinity.

FOr our better proceeding in searching into this Mystery of Mysteries,

Consider

• 1. The Clearness of the Truth from Scriptures.
• 2. What a Person is.
• 3. What it is that constitutes a Person.
• 4. What a Personal Act is, the attending where∣unto helps much to clear both the Nature of a Person, and the Trinity of Persons.
• 5. The Names, or Appellations, ascribed to the several Persons in the Scripture.
• 6. The Distinction between a Person, & the Essence.
• 7. The Distinction between a Person, and a Person.
• 8. What terms we are to avoid in speaking of the Trinity.
• 9. Satisfaction to some few Objections.
• 10. The Usefulness of this Doctrine.

Amongst the Multitude of Scriptures,* 1.19 holding forth the Doctrine of the Trinity of Persons in the Divine Essence: Let it at present suffice to transcribe these. And God said, Let us make man in our image, after our likeness, Gen. 1.26. And the Lord God said, Behold the man is become as one of us, to know good and evil, Gen. 3.22. Go to, Let us go down, and there confound their language, that they may not understand one anothers speech, Gen. 11.7. But none saith, Where is God my Makers? (so is the Hebrew) who giveth Songs in the night? Job 35.10. And one cried unto another; and said, Holy, holy, holy, is the Lord of Hosts, the whole Earth is full of his Glory, Isai. 6.3. And the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him; and lo a voyce from Heaven, saying, This is my Beloved Son,

in whom I am well pleased, Matth. 3.16, 17. Go therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. But when the Comforter is come, whom I will send unto you from the Fa∣ther, He shall testifie of me, John 15.26. The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all, Amen. 2 Cor. 13.13. For there are three that bare record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one, 1 John 5.7.

A Person (viz. an Increated Person) is the Divine Essence subsisting in a Relative Property.* 1.20

The Essence with its Subsistence, not the Essence a∣lone, not the Subsistence alone,* 1.21 but both the Essence and the Subsistence, constitute a Person; this the Greek word holds forth, Heb. 1.3. which is translated a Person.

Subsistence adds unto substances, the independing manner of their existing. In reasonable Nature it giveth Created, in the Divine Nature it is Increated Personality.

Subsistence (considered in its abstract notion, as distinct from Essence) the manner of the Essence, the manner of the Existence, (for Essence, or Being, and Existing in God, are all one,) A Relative Property, an incommunicable proper∣ty, are Synonima's, i. e. they are divers terms and expressi∣ons signifying the same thing: they give personality, and distinguish one person from another.

The Subsistences in the Divine Nature, are relative, and individuating: that is, they are relative properties.

They are Relative,* 1.22 as appears by their Names, viz. Father, Son, and Holy Ghost: and by the order of their Original im∣plyed in those Names.

They are individuating: that is, distinguishing, and in∣communicable, in that they are the Subsistences of an abso∣lutely perfect-intellectual-living nature.

These Individuating Subsistences, are by Divines generally called Persons, not only from just consequence deduced from other Scriptures; but expresly, according to our last and best Translation of the Text fore-quoted, Heb. 1.3. by a simili∣tude taken from a Created Person: the Reason whereof will

appear by considering the nature thereof,* 1.23 as we have it de∣scribed diversly. By some, that it is an individual Substance of a reasonable Nature. By others, that it is an incommuni∣cable Existence of an intellectual Nature. By later Writers, that it is an individual, or singular Being, subsisting, living, understanding, incommunicable; not sustained of another, not a part of another. The Sum is, that the term Person, sig∣nifying that which is most perfect in the whole reasonable Nature, whether Angels, or men; it is aptly used to express the Subsistences of the Divine Nature, which is of absolute perfection: which aptness of a created, to express an incre∣ated person, notwithstanding: Observe yet these differen∣ces between them: Every created person hath a distinct es∣sence from another. Two created persons, whether Angels, or men; have two distinct, particular, and individual Essen∣ces, or Natures, though they have the same general Essence: But all the increated persons have the same Essence, John 10.30. One created person hath not his in-being in another, but one increated person is in another, John 14.10. One created person proceeds from another in time: but amongst the increated persons, though there be an Eternal Order of their Original one from another, yet there is no priority of Time, Duration, or Nature; the one being God, the other a creature: we must always remember that in applying the term Person by way of similitude unto God, we remove from him all imperfection.

In that the Subsistences in the Divine Nature are Relative, Hence it follows, that innascibility, that is, not to be begot∣ten, or not to be of another, which is a Property of the Fa∣ther, doth not constitute a person, and so of any other pro∣perties that are not relative. In that the Subsistences in the Divine Nature are individuating; hence it follows that the active Spiration, or Breathing of the Holy Ghost, by the Father, and the Son; though it be Relative, (for breathing and breathed are Relates) yet it doth not constitute a person, because it is not proper to either person, but common to both: 'Tis a Relation, but not a Relative Property.

For the clearer understanding of the Nature of a Person; as also that there are three, and but three Persons: the Consi∣deration of a Personal Act is of much use.

The Acts,* 1.24 or Works of God, are of three sorts: Essential, whose Principle is the Divine Essence, subsisting in three Relative Properties, of Father, Son, and Holy Ghost: its object the creature. Personal, whose both Principle, and Object, or Term, is one, or more of the three Persons. Or mixt, the Principle whereof is the Divine Essence; the Ob∣ject or Term, one of the Persons; such is the Incarnation, having the Essence for its Principle, the second Person for its term.

A Personal Act is the Divine Essence, (or God) working eternally, and necessarily upon it self. The first way of the Divine Essence acting upon it self, produceth the first Person. The second way of its acting upon it self, produceth the se∣cond Person. The third way of its acting or working upon it self, produceth the third Person. Hence godly and judi∣cious Divines, observing the distinction of the Persons in the Divine Nature, to arise from immanent acts therein: and that God, being a perfect Act, must necessarily both understand, and will; and consequently (there being no Act without an Object, nor any necessary Object from Eternity but himself) that he must needs be both Act and Object;* 1.25 and that the Divine Nature acting firstly in a way of understanding upon it seif, doth beget: Whence is the Name of the Father; and that acting upon it self by a reflex act of the understanding; this Reflexion is a Con∣ception and Generation of it self, which is the manner of the Subsistence of the Son, and that both as understand∣ing, and understood of it self, it is willed of it self, in most perfect, most desired, and most spiritual manner: which is the manner of the Proceeding of the Holy Ghost.

I say, hence godly and judicious Divines have conceived

• The First Person, as of God understanding himself.
• The Second Person, as of God understood of himself.
• The Third Person, as of God beloved of himself.

As God for the helping of us to understand his Essence,* 1.26 is pleased to take unto himself, certain Names and Attributes: by the help of which we may the better understand his Es∣sence; so is he pleased to take unto himself certain names and appellations, to help us to the better understanding of his Subsistence: yet in the use of these names and Appella∣tions, we must be always mindfull of the Attributes of-sim∣plicity, and perfection; whence we may so make use of such Appellations, as that we remove from God all compo∣sition and imperfection.

The first Person is called the Father, 1. Because he is the first in the order of the Original of the Persons. 2. Because he is of none, though not without the Son. 3. Because un∣derstanding himself from Eternity, he doth thereby as it were form and bring forth in himself, a most perfect Image of himself: the contemplation of him according to this Eternal Act, helps us to conceive of his Eternal Beget∣ting.

The second Person is called the Son. The Generation, or the manner, and order, how the Son is of the Father, is taught by these expressions. 1. He is called the Word, Ioh. 1.1.14. 1 Ioh. 5.7. The Word is either inward or out∣ward: Inward, viz. the cogitation which is as it were the speech of the mind, within it self, and to it self; especially in the reflex acts of the understanding. Outward, viz. the expression, which is the perceiveable Image of our cogita∣tion; so the Son is said to be the inward Word of the Fa∣ther, i. e. the Knowledg of himself, and the outward Word of the Father, because he makes known the Counsel of God unto the World: The Image of the Invisible God, Col. 1.15.* 1.27 that is, he is the perfect, and Essential Image of the Father; for God here is taken personally, not essentially.* 1.28 The Brightness of his Glory, Heb. 1.3. The Person of the Father is set forth by a Metaphor, taken from the glorious Light; the Person of the Son, by the splendor, refulgence, and brightness of that Light: The Character of his Person in the same verse (for so indeed is the Word,* 1.29 it is not the same Word with that which is turned Image, Col. 1,) that

is a person that exactly expresseth the Person of the Father, as the impression that is upon the wax exactly expresseth the print ingraven upon the seal.

The third Person is called the Holy Ghost or Holy Spirit, 1 Ioh. 5.7. and is from the Father, and the Son, as from God wholly willing, and acquiescing in himself; hence he is called the Spirit, that is, breathed, taken passively, and Emphatically; and is as it were God beloved of himself: he is also sayd to Proceed, Ioh. 15.26.

A Person is distinguished from the Essence, not as a thing from a thing;* 1.30 but as the manner of a Being, or a re∣lation, is distinguished from the being, or thing it self; for the better understanding whereof, consider that things may be distinguished really, rationally or modally. Really, so one thing in actual being is distinguished from another thing in actual being in respect of their Essences; so one apple differeth from another, and whiteness in the wall, from whiteness in the snow. Rationally, such is the distinction between the right hand and the left hand of the Pillar: this hath no foundation in the things themselves, but depends only upon our Conception. Modally, when the distincti∣on is not between the things, and things; but between things, and the manner or respect of the Being of those things: this distinction, is more then meerly Rational, hav∣ing its being in the things themselves, not in our thoughts; yet less then that which is properly real, not putting an Essential difference, such as is between things, and things; only distinguishing the manner of the thing, from the thing it self: see it exemplified in some instances, as in a Person and his relations: A quality and its degrees, viz. Faith stronger, and weaker: Heat greater, or lesser: Quantity, and its degrees: Peter a man and a child. A subject and its adjuncts, as the hand open and shut. A thing, and the or∣der of that thing. A relation is not the person, nor our meer imagination, but an actual modification of the per∣son: Isaac is a son in respect of Abraham, a father in re∣spect of Iacob, these relations in him are not his person it self, nor our meer conceptions; but the actual manner,

or respects of the being of his Person. Degrees are distin∣guished from the qualities more then in our meer conceit, having an actual existence in the thing; whether we think of them or not; yet not Essentially, as divers things, for the degree is not a quality; but it is a manner of the quali∣ty, and so of the rest of the instances respectively. It re∣mains then a manifest truth that there is an actual distinction (the use whereof is great for the help of our understanding between the Essence and the Persons,* 1.31 as also between a person and a person in the Trinity; and therefore the more diligently to be attended to) which is more then Rational, yet not Real, as the manner of the thing is distinguished from the thing, the thing it self remaining the same; which distinction is called modal, such is the distinction of a per∣son from the Essence according to the general Doctrine of Divines.

When we sometimes read in Authors, that a person is distinguished really from the essence, we are to understand [Really] not strictly, and properly; but in a large sence; namely as opposed to a distinction of Reason, and it is as much as if they should say, the distinction between a per∣son and the Essence is founded in the Divine nature, and not in our reason, or conception; having its true existence, whether we think of it, or not.

A Person is distinguished from a Person,* 1.32 as a relation and manner of a being, or thing, is distinguished from a rela∣tion, or manner of a being, or thing; or otherwise, they are distinguished by the order of their original, their per∣sonal properties, and the manner of their working upon the Creature.

It being but now sufficiently shewn what the manner of a Being or thing is, and how it is distinguished from the thing, it is not hard to conceive (especially in the matter before us, where the manner of a thing is a relation) how the man∣ner of a thing is distinguished from the manner of a thing. From the processions, and relations arising out of that in∣finit Sea of being, viz. the divine nature, Ioh. 8.42. &. 15.26. appeareth the order of the Original of the persons.

The order of Original in the divine nature,* 1.33 is that whereby one person is of another: The Father is the first, The Son is the second, The Holy Ghost the third person; but we may not say, the Holy Ghost is the first, and the Father is the third person. The Father is he, who is not without another: and from whom is another, viz. the Son. The Son is he, who is of another, viz. the Father, and from whom with the Father is another, viz. the Holy Ghost.

The Holy Ghost is he, who is from others, viz. the Fa∣ther and the Son, and from whom is not another. In the divine nature there is an order of original, or priority of order, without priority of duration, dignity, causality, or nature properly.

A personal or incommunicable property, is that which is proper to one person: the personal property of the Fa∣ther is to Beget, Psal. 2.7. the personal property of the Son, is to be Begotten, Ioh. 1.14.18. the personal proper∣ty of the Holy Ghost is to proceed from the Father and the Son, Ioh. 14.26. & 15.26.

The manner of the workings of the three Persons upon the creature, is answerable to the manner of their subsist∣ence in the divine Nature. The Father worketh of him∣self, the Son worketh from the Father, Ioh. 5.19.30. and 8.28. The Holy Ghost worketh from the Father and the Son, Ioh. 16, 13. Hence though all the Works of God con∣cerning the Creature, are wrought joyntly, by all the three Persons: yet is the work principally ascribed unto that per∣son, whose manner of subsistence doth most eminently ap∣pear therein. Beginning works, as Creation, are ascribed principally unto the first Person; the carrying works on to perfection, as Redemption, unto the second Person: The perfecting of them, as the application of Redemption, unto the third Person.

That speech of Hierome,* 1.34 Heresies spring from inordinate expressions, is especially to be attended to in this subject; in speaking whereof, if we see not cause to hearken to their advice, who commend a prescribed form; yet that we may keep far from the Heresies of Arrius, who taught a Trinity

of Essences answerable to the Trinity of Persons, and of Sabellius, who acknowledged but one person according to the unity of Essence, and from all other errors, concern∣ing this great point of Religion; we must not use promis∣cuously any words of Identity, i. e. sameness, or diversity; but in our speech thereof we must carefully abstain from

Terms of

• 1. Diversity and Difference. Which take away the Unity of the Essence.
• 2. Seperation and Division. Which take away the Simplicity of the Essence.
• 3. Disparity. Which take away the Equality of the persons.
• 4. Discrepance. Which take away the Similitude of the divine na∣ture or the persons.
• 5. Singularity. Which take away the Commonness of the divine nature to the persons.
• 6. Unity, if we may so speak. Which take away the Number of the persons.
• 7. Confusion. Which take away the Order of the persons.
• 8. Solitariness. Which take away the Communion of the Per∣sons.

Obj. 1. There are four relations in the divine Nature, viz.* 1.35 to beget; proper to the Father: To be begotten, proper to Son: to breath forth, common to Father and Son; and to proceed, proper to the Holy Ghost, therefore there are four persons.

Ans. 'Tis not a relation; but a relative property, that constitutes a person. A person is an Intellectual, Individu∣al, and singular substance; therefore, necessarily infers property, and incommunicableness: But breathing forth, though it be a relation in respect of the person breathed forth: yet it is not proper to any person, but common both to Father and Son.

Obj. 2. There are more properties then three in the di∣vine nature (because the number of the properties is accord∣ing to the number of the personal notions) therefore there are more then three persons.

Ans. A relative property, constituteth a person; not so, a relation without a property, nor a property without a relation.

The Personal Notions,* 1.36 are in number generally accounted

five,* 1.37 (though some mention divers more.) 1. Paternity, or Fatherhood. 2. Filiation, or Sonship. 3. Proceeding, or be∣ing breathed. 4. Innascibility, or not begotten. 5. Spiration, or breathing, common to Father, Son, and Holy Ghost. They are called notions, because they notifie, or make known the distinc∣tion of the Persons, and the Order of their Original one from another. The three first were used against the followers of Sahellius, who denyed the distinction of the Persons. The o∣ther two were used by Augustine, against some who acknow∣ledged the distinction of the Persons, but denyed the Or∣der of their Original one from another. The last hath been of much use against the Greeks, who acknowledged the Ho∣ly Ghost to proceed from the Father, but denyed him to proceed from the Son.

Negative Notions, as Innascibility, &c. cannot constitute a person, because a person is that which is positive Negative pro∣perties suppose a person constituted, but they do not consti∣tute a person: they are incommunicable properties, but secon∣dary, not of themselves: being founded in a positive pro∣perty, that is, in personality. They are founded in this, that there cannot be more processions of the same nature: i. e. there can be but one Paternity, one Filiation, one Proceed∣ing in the Divine Nature.

Spiration, or Breathing, is not a property: being common both to the Father, and the Son: Paternity, Filiation, and Proceeding, are considered as relative properties; so they constitute the persons: or as meer properties, that is, not constituting the persons; only notifying their distinction, and Order of Original; and so looked at, they are also call∣ed Notions.

Obj. 3. The Holy Ghost is said to proceed from the Fa∣ther, John 15.26. but no where is he said to proceed from the Son; therefore it may seem he proceeds not from the Son, and consequently not from the Father and the Son.

Ans. Proceeding, signifieth the being of one person of another:* 1.38 Now though the Holy Ghost's being from the Son, is not expressed by the word Procession, yet it is by the word Mission, or Sending, which concludes the same in effect. That

is Scripture which is contained therein by express terms, or by sound consequence; Hence he is called the Spirit of Christ, Rom. 8.9. And the Spirit of his Son, Galat. 4.6.

The Mission, or sending of one person from another, is the determination of one person by another unto their ope∣rations, concerning the creature according to the order of their subsistence: As the Son in regard of the Order of Be∣ing is of the Father, so doth he depend upon the Father in regard of the Order of his operation. The Son can do no∣thing of himself, but what he seeth the Father do, John 5.19. And as the Holy Ghost in respect of the Order of his Being, is of the Father, and the Son: so doth he depend upon the Father, and the Son, in respect of the Order of his Opera∣tion. Hence as the Son is of the Father, so in this sence he is said to be sent from the Father, John 5.24.30. And as the Holy Ghost is from the Father, and the Son, so he is said to be sent from the Father, and the Son, John 14.26. and 15.26.

The Essence of the three Persons is the same, 1 John 5.7.* 1.39 John 10.30. The manner of the Existence, or Essence, (though as a personal property it be incommunicable) is communi∣cated in respect of its Original from one person to another. The Father is not without the Son, the Son is of the Father, the Holy Ghost is of the Father, and the Son. The Essence absolutely considered, is common to all the three Persons, but not communicated; for the Son is God of himself,* 1.40 and the Holy Ghost is God of himself, no less then the Father is God of himself. Hence there is an Original in regard of the manner of the Essence, but not in regard of the Essence it self. That Proposition in the Nycene Creed [God of God] is to be understood of God taken in a concrete sence; that is, for the Essence, and manner of the Essence considered toge∣ther; not for God taken in an abstracted sence; that is, for the Essence, considered absolutely. Hence appeareth,

1. The in-being of one Person in another, John 14.10, 11. 1 John. 1. Believe me that I am in the Father, and the Father in me. Because a person signifying both the Essence,

and its relative property, all the Persons having one and the same Essence: it followeth, that in respect of the Es∣sence, one person is in another. Thus John saith, There are three, that is, three distinct Persons, in respect of their re∣lative opposition: adding withal, that these three are one: namely, in respect of the sameness of the Essence. And here we may see the reason of those words of Christ, John 8.19. If you had known me, ye should have known my Father also: he that hath seen me, hath seen the Father.

2. That all the Persons are equal: Who being in the Form of God, thought it no robbery to be equal with God, Philip. 2.6. John 5.18.

Either the Persons are equal, or else because every Person is God, there would follow an inequality, and consequent∣ly an inferiority in God, which is inconsistent with his per∣fection.

3. That all the Attributes, in that they flow from the Es∣sence, are true of every person: because every person hath the whole Essence.

4. That all the Attributes, whether Relative, Negative, or Positive, or if any other, in that they proceed from the Essence, are true of every person: because the whose Essence (as was now said) is in every person. The Father is Eternal, the Son is Eternal, the Holy Ghost is Eternal, because the whole Essence is in every one of them: yet there are not three Eternals, but one Eternal; because the Essence which is in them all, is but one. In like manner, the Father is Infi∣nite, the Son is Infinite, the Holy Ghost is Infinite; yet, &c. And so of all the rest.

5. That all the Works of God which concern the crea∣ture, i. e. whatsoever is besides God,* 1.41 are wrought by all the persons joyntly: because the efficacy whereby they are what they are, proceeds likewise from the Essence it self, not from the manner of the Essence.

Moreover, The Knowledge of the Trinity is necessary to salvation; because saving faith hath for its object God the Father, Son, and Holy Ghost, and Jesus Christ God-man. No man is saved without the knowledge of the Father: No

man hath seen God at any time; the only begotten Son which is in the bosome of the Father, he hath declared him, John 1.18. No man is saved without the knowledge of the Son: Whoso∣ever denyeth the Son, the same hath not the Father, 1 John 2.23. He that honoureth not the Son, honoureth not the Father which hath sent him, John 5.23. 1 John 5.20. No man is sa∣ved without the knowledge of the Holy Ghost: Now if any man hath not the Spirit of Christ, he is none of his, Rom. 8.9. Even the Spirit of truth, whom the world cannot receive, be∣cause it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you, John 14.17. God heareth none but such as call upon him in the Name of Christ: none can call upon God in Christ, but such as are taught and assisted by his Spirit.

We cannot worship God aright without the knowledge of the Trinity. As God the Father, Son, and Holy Ghost, is of the object of faith; so is he of the object of divine worship. Baptism is an Act of Worship, and Seal of the Co∣venant; but we are baptized into the Name of the Father,* 1.42 and of the Son, and of the Holy Ghost, Matth. 28.19. God hath committed all judgment to the Son; that all men should honour the Son, as they honour the Fanher. He that honoureth not the Son, honoureth not the Father which hath sent him, John 5.22, 23. Believers are the Temples of the Holy Ghost, 1 Cor. 3.16. and 1 Cor. 6.19. The Lord of the Temple is worshipped in the Temple. We worship the Trinity in Unity, and the Unity in Trinity.

All obedience is to be performed unto God the Father, Son, and Holy Ghost. To him that elected us, that gave Christ to redeem us, that created us, that brought Israel out of Egypt, that in a word doth all for us, is obedience to be performed: But God the Father, Son, and Holy Ghost, and that as God the Father, Son, and Holy Ghost, elected us, gave Christ to redeem us, created us, &c. Therefore un∣to God the Father, Son, and Holy Ghost, is all obedience to be performed.

The Plurality of persons in the Trinity, is of great use for the confirmation of the truth unto us. John asserts that

great truth of Jesus Christ being the Son of God, and Savi∣our of all them that believe; not only from the testimony of one God, but from the testimony of that one God, who is three Witnesses: For there are three that bare record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one, 1 John 5.7. To the same purpose is the Argu∣ment Christ useth, disputing against the Scribes and Phari∣sees; proving the truth of what he had spoken concerning himself, being the Light of the world, because it was averred by the Father, and him, as two witnesses: It is also written in your Law, that the testimony of two men is true: I am one that bare witness of my self, and the Father that sent me, bear∣eth witness of me, John 8.12.17, 18.

The Knowledge of the Trinity, tends unto the Consola∣tion of Believers.* 1.43 Paul affectionately desirous that the hearts of the Colossians might be comforted, sheweth two special means thereof, viz. The Acknowledgment of the Mystery of God, and of the Father, and of Christ, with the full assu∣rance of understanding; and brotherly-love: of God, i. e. of God, and of his Attributes: of the Father, i. e. of the Persons; the first of which is the Father: of Christ, i. e. of his Person, and Office: so some without repugnancy to the A∣nalogy of faith, or the words of the text.

Lastly, The Knowledge of the Doctrine of the Trinity, is requisite to our Communion, which (as our union) is with God the Father, Son, and Holy Ghost: And truly our Fel∣lowship is with the Father, and with the Son Jesus Christ, 1 John 3.3. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all, Amen, 2 Cor. 13.13. Matth. 28.11.

Though the perfect manner how one person is of ano∣ther, is incomprehensible, and unutterable in this life, (the perfect knowledge thereof being reserved unto glory) yet so far hath God revealed himself unto us in his word in this life, as that we may and ought to attain unto some distinct∣ness: yea unto such distinctness, as is held forth in the scrip∣ture of truth; which is the measure of faith; and not to rest in an implicite saith, concerning this Mystery of myste∣ries.

Secret things beling to the Lord our God, but those things which are revealed belong unto us, and to our children for ever. Deut. 29.29. Upon which last words, viz. to us, and to our children,* 1.44 the Hebrew hath extraordinary pricks to stir up our attention to the matter here spoken of. To be wise a∣bove what is written, is not wisdom: but perillous sin and folly. To be wise according to what is written, is sobriety. To be wise up to what is written, (though alas we have all great cause to cry, ••od be mercifull to us all herein) is our duty.

No where throughout the Revealed Will of God, is the Truth sought out with greater labour: no where is our finding out of the Truth fruit-fuller: no where do we erre with greater danger: so Augustine.

CHAP. III. Of CHRIST.

IT need be no wonder to see Junius burning with zealous indignation against that unchristian Speech of Samosate∣nus, [Namely, That it concerneth us not to seek solicitously what the Substance of Christ is, but what the Benefit is We have by him.] And thereupon provoking his Reader by sundry Arguments unto an anxious search thereunto: Espe∣cially whil'st we remember the Spirit of Paul (second to nò meer Son of man, in the discovery of the beatifical object) who could not satisfie himself without, but was still striving to satisfie himself with the excellent knowledge, not only of the benefits, but also of the Person and Office of Christ, as a help to our understanding, whereof consider,

• 1. The Divine Nature.
• 2. The Humane Nature.
• 3. The Personal-Union.
• 4. The Manner of the Personal-Union.
• 5. The Office.
• 6. Satisfaction to some Objections.
• 7. Certain Effects, and Consequents of the Personal-Union, in respect of the Manhood.
• 8. The two States, wherein Christ performed, and still performeth the Office of a Mediator.

Christ is not a Name of either Nature,* 1.45 but of the Person consisting of both natures together with his Office: That God and man might continue one in Covenant, it was neces∣sary that God and man should be one in Person.

The Divine Nature assuming is the Divine Essence sub∣sisting in its second relative property.

The Divine Nature is the better understood by attending to a double Consideration of the second Person in the Trinity; as followeth:

• 1. The second Person in the Triuity considered in him∣self, is God, and not man; but being considered in personal union with the Manhood, he is God-man.
• 2. That the second Person should be of the Father, by co-eternal generation, was absolutely necessary: but that the second Person should be united unto the humane nature, was not absolutely necessary; but proceeded from the free pleasure of God. Or that the second Person should be, was absolutely necessary: that he should be incarnate, was arbi∣trary, not necessary.
• 3. The second Person, as considered in himself, is of the Fa∣ther, not of the Holy Ghost: the second Person considered in personal union with the Manhood, is of the Father, Son, and Holy Ghost.
• 4. The second Person, considered in himself, is equal unto the Father, but considered as united to the Manhood, is in∣feriour to the Father, in respect of his voluntatry dispensa∣tion.
• ...

• 5. The second Person, considered in himself; was of the object of faith unto Adam in the first covenant, who was to beleeve in God the Father, Son, and Holy Ghost: but the second Person incarnate, God-man, Mediator, was not of the object of faith in the first, though he be in the second Covenan.

The humane Nature was in all things, like unto us;* 1.46 sin only excepted, and the manner of its subsisting, The manner of its subsisting that is, his person ality was increated. Christ as man, that is, the humanity or humane Nature of Christ, is an individuum, or singular being; but not a person: the reason whereof will appear by the just consideration of the nature of a created person.

A created person is a being individual, subsisting, living,* 1.47 intelligent, incommunicable, not sustained in another, nor part of another. Here are seven ingredients required to the constituting of such a being, as is a person.

First, that it be individual, not something in the general; but this particular and singular thing, and not another. 1. That it subsists, 'tis a substance; that is,* 1.48 it depends not as concerning its being upon any fellow-Creature, its being is without in-being, 'tis no inmate, as accidents are. 3. 'Tis living, 'tis not a stone, or ought else that is lifeless. 4. 'Tis intelligent, indued with understanding and reason, 'tis not a Beast. 5. 'Tis incommunicable, being is common, but such a being, that is [a Person] is proper to the same sub∣ject. 6. It is not sustained of another, it subsists of it self, as reasonable subsistences, viz. men and Angels do: Now the humane Nature of Christ, though it is such a being as is individual, subsisting, living, intelligent, incommunicable;

yet it is not a person: because it is sustained by another, i. e it hath its substance not of it self, but from the second Per∣son of the Trinity. 7. 'Tis not a part of another, there∣fore the souls of men though they be such beings as have all the former ingredients, yet they are not persons, because they are but parts of a whole.

Hence it followeth, that the hamane Nature was not, be∣fore it was assumed: The second person in the Trinity in as∣suming it created it, and in creating it, assumed it; he did not create it without, but within his person.

Obj. If the humane nature of Christ hath not a created personally; then Christ as man, is wore imperfect then other men who are persons?* 1.49

Ans. The humane Nature of Christ, is without a created personality; not for the defect of any thing requisite unto its perfection; but for the addition of the personal union, which far excelleth all created excellency: it is without a created personality, that it may be made partaker of an in∣created personality.

The assumption of the humane Nature, into the increat∣ed subsntence of the second person of the Trinity, is the personal union. The Word was made flesh; and remaining what he was, began to be what he was not.

The Incarnation is the miracle of miracles: a document to beleevers, a testimony against unbeleevers, Isai. 7.14. None can declare Christs generation, Isai. 53.8. Neither can any declare his Incarnation: his Name is secret, Judg. 13.18. Wonderful, Isai. 9.6. A name that no man knoweth, viz. per∣fectly, but he himself, Rev. 19.12. The Trinity is the great∣est, the Incarnation is the next mysterie: And without con∣troversie, great is the Mysterie of godliness: God was manif st in the flesh, &c. 1 Tim. 3.16. Concerning God and Christ we may fitly use those words (though there spoken in ano∣ther sence) Prov. 30.4. What is his Name, and what is his Sons Name, if thou canst tell.

The divine Nature,* 1.50 i. e. the increated person supplyed and always supplyeth the place of created personality; giving subsistence to the manhood in Christ.

Mr Perkins (yet acknowledging that amongst all the Works of God there cannot be found another example here∣of in the world) illustrates the subsistence of the humane Nature in the divine, by the plant Missel, or Misselto, which having no root of its own, both lives, and grows in the stock or body of the Oak, or some other tree.

In that the person of Christ is increated, but one, and that one person subsisteth in both Natures, hence it followeth,

• 1. That Christ though he assumed the nature of man, yet the manhood assumed, was not a person, otherwise there would be two persons in Christ.
• 2. That the Body of Christ (the matter whereof was the sanctified Seed of the Virgin Mary) was compleatly Orga∣nized, and inspired with a reasonable Soul from the instant of its conception, besides the ordinary course of nature; otherwise the divine Nature should have assumed an Embrio, not the nature of a man.
• 3. That though Christ be the Son of God by Eternal ge∣neration,* 1.51 in respect of the increated proceeding of the se∣cond Person, from of the first, Mat. 16.16. Ioh. 8.42. And the Son of man being born of the Virgin Mary in the fulness of time in respect of his humane Nature, Mat. 1.1.18, 21, 23. yet, the person being but one, there is but one Son, not two Sons.
• 4. That the Virgin Mary is by Elizabeth truly called the Mother of our Lord, Luk. 1.43. and by the Ancients,* 1.52 the bringer forth of God; for (the humane Nature never sub∣sisting but in the divine) in that the humane Nature was born of the Virgin Mary; therefore the whole person was born of the Virgin Mary: Because that which is true of the part is true of the whole, in respect of that part; by the communication of Idioms, or properties: therefore also that Holy thing which shall be born of thee, shall be called the Son of God, Luk. 1.35.

The personal union in respect of the manner of it,* 1.53 was without any change of either nature, one into another; with∣out confusion of one nature with another: they remain di∣stinct in themselves, and in their properties without division. Neither soul nor body did ever subsist in themselves, but from the first instant of their Creation they subsisted in the second Person of the Trinity, without separation of one na∣ture from another. There was no cessation of the Personal Union during the time of Christs death, no not whilest his body lay in the grave.

Lastly, It was substantial; the substance of the Manhood was united to the substance of the Divine Nature, subsisting in the second Person.

Jesus Christ, God-man, is, as we saw before, the great∣est of the Essential Works of God, that Miracle of mira∣cles: such as God never made before, nor ever will make the like again.

Unto this Person God-man, (Man that in our nature he might suffer for us, and God that his sufferings might be∣come effectual unto us) thus fitted for the greatest service by the union of both created and increated excellency in him: The Father committed the work of Mediation, which was readily and freely accepted by the Son; thereby under∣taking by Bond of Covenant, and Virtue of Office, the ab∣solute meriting for, and application unto the Elect; the freedom from all the evil of the curse, and the fruition of all the good of the promise; Satisfaction and Merit are con∣tained in the Office of Christ formally, and Efficacy is con∣tained therein virtually.

Christ is Mediatour, not as man alone, nor as God alone; but as God-man. As God-man he is a Middle-person, and consequently a fit Mediatour between God and man, Isai. 7.14. Matth. 1.23. As God-man, he became of no reputation, Philp. 2.7, 8, 9. As God-man, he was a Prophet, Deut. 18.15. Matth. 11.27. A Priest, John 10.17, 18. Heb. 4.14. Heb. 7. A King, Acts 2.36. Luke 1.33. As God-man, he overcame death for us, Heb. 2.14. Reconciled us, Rom. 5.10, 11. Col. 1.21, 22. Entered into Heaven for us, Heb. 4.14. & 6.20. &c.

Therefore he is Mediatour as God-man, not as man alone, nor as God alone.

The Lord Jesus took not this honour upon himself, but was called thereunto by the Father: hence he is said to be preo∣dained, 1 Pet. 1.20. fore-appointed, Rom. 3.25. Elect of God, Isai. 42.1. Sanctified of the Father; that is, set apart to the Of∣fice of a Mediator by the divine institution of the Father, John 10.36. Sealed, i. e. authorized as it were by a Commission un∣der hand and seal, Joh. 6.27. sent into the world for the execu∣tion of this office, so far as it was to be performed upon earth, John 3 17. & 10.36. This Call of the Lord Jesus unto office, includes election on the Fathers part, and acceptation on the Mediator's part: and is set down after the manner of a mu∣tual transaction between God and Christ; whereby he was designed thereunto, as it were by way of Covenant. If his soul shall set it self an offering for sin (for so according to the Original do good Authors read the text) he shall see his seed, he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand, Isai. 53.10.

As Christ since the incarnation, is a Mediatour incarnate, so before the incarnation he was Mediatour to be incar∣nate. He was designed and accepted to be Mediatour from Eternity: Jesus Christ yesterday, and to day, and for ever, Heb. 13.8. He was declared, and declaratively accept∣ed to be Mediatour presently after the fall, Gen. 3.15. Hence it was as free and entire unto God, to save those that dyed before the incarnation, for the sake of a Mediatour to be in∣carnate; as it is to save those that dyed since the incarnati∣on, for the sake of a Mediatour actually incarnate. Though Christ was not actually slain until his passion, yet he was virtu∣ally incarnate, & slain (that is in God's Decree and acceptati∣on) from the Foundation of the world, Rev. 13.8. Therefore he must needs be a Mediatour from the foundation of the world.

The Parts of this Office are three: viz. Prophetical, Priest∣ly, Kingly. Christ revealed, and revealeth effectually to his Elect the whole Counsel of God as a Prophet: He pro∣cured, and procureth for them all the good therein revealed, as a Priest; What is revealed by him as a Prophet, and pro∣cured

as a Priest, but as yet un-applyed; he applyed, and applyeth as a King.

The Parts of his Office are by some mentioned in this order, rather then otherwise, for a three-fold reason.

• 1. In respect of man, whose ignorance is healed by him as a Prophet, his alienation as a Priest, his impotency to subjection, as a King.
• 2. In respect of the Manner of the actual Dispensation of Salvation made known by him as a Prophet; procured by him as a Priest; applyed by him as a King.
• 3. In respect of the Manner of the Execution of his Office: he taught as a Prophet, he suffered as a Priest, he entered into Heaven as a King.

The common Work of Christ, viz. Promulgation of the truth unto illumination, gifting, governing, &c. Of such as live under the Gospel; if not elected, proceedeth from Christ as a Mediatour: If elected, it proceedeth from him who is their Mediatour. Saving work is proper to the Elect, and proceedeth from Christ, not only as a Mediatour, but as their Mediatour.

Christ in regard of his Office, and humane nature, is call∣ed the Servant of God, Jer. 42.1.49.3.53.11. Matth. 12.8. receiveth a command, John 10.18. receiveth the written mind of God, Psal. 40.8. Matth. 26.24. Heb. 10.17. Luke 2.24.47. John 6.38.

God by his absolute power could have saved man without a Mediatour;* 1.54 he is omnipotent, and could have done what he pleased; Besides, his Will is the Rule of righteousness: God doth not will things because they are just, but they are just because God willeth them. Besides, the Exectuion of Justice sheweth that it is not dispensed of absolute necessity: for he doth not punish sin alwayes; Adam's sin was not pu∣nished until Christ. Nor doth he punish sin to the uttermost of his power; the torment of hell might have been greater then it is: both which properties are inseperable from ne∣cessary Agents. As the Sun because it shineth necessarily, it shineth always, and shineth with all its might: fire, because it burneth necessarily, (having a fit matter) it burneth con∣tinually;

and with all its force. The punishment of sin, then being the effect of his pleasure; it followeth, had he so pleased, there might have been no punishment of sin at all.

But God for the Manifestation of the Glory of his mer∣cy, in a way tempered with justice, having constituted this way of satisfaction to his relative Justice, and the salvation of the Elect: his power, in it self absolute, being now de∣termined unto such an Order of proceeding, by the Act of his own free good pleasure: As it is impossible that any should be saved but the Elect, so it is impossible that any of them should be saved, but by the Man Christ Jesus, Acts 4.12. Matth. 26.39.42.44.

From the Premises it is clear, That Christ, together with his Office, Acceptation, Merit, and Efficacy thereof,* 1.55 is the fruit and effect of the love of God; and therefore is far from being the cause of the love of God.

Christ is a Mediatour of our Salvation, but not of our Election.

Obj. To be a Mediatour, implyeth inferiority.

But Christ is God, being then God (that is the Divine Nature subsisting in the relation of the Son) and man in one person: God is not inferiour unto any: the Persons are equal.

Ans. Christ in respect of the Divine Nature considered in it self, is equal with God, Philip. 2.6. But in respect of his office, and the humane nature, both which the word Christ (precisely taken) holdeth us unto; he is inferiour to the Fa∣ther: My Father is greater then I, John 14.28.

Obj. 2. Christ being both God, and Mediatour, which is an office implying inferiority; it followeth hence, That Christ is inferiour unto himself.

Ans. Christ as Mediator, is inferiour to himself as God:* 1.56 Inequality in respect of office, consisteth with equality in re∣spect of Nature and Persons.

Obj. 3. Christ being both God, and Mediatour; it follow∣eth, That Christ is a Mediatour unto himself.

Ans. A Mediatour is so, Properly, or Analogically. Properly, who reconcileth others unto others. Analogically, who re∣concileth

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others unto himself.* 1.57 As he that doth justice unto another, exerciseth justice properly: but he that doth justice unto himself, exerciseth justice proportionably: Christ per∣formeth the part of God accepting, and of a Mediatour re∣conciling, in a divers respect.

Obj. 4. 1 Tim. 2.5. For there is one God, and one Mediatour between God and man, the Man Christ Jesus: it may seem from hence, That Christ is Mediatour as man, not as God∣man.

Ans. The word Man is not taken in this place in an ab∣stracted sence, for the humane nature alone; but in a con∣crete sence, signifying the Person, and Nature: (yea both natures) together. As the word God is used, Acts 20.28. not in an abstracted sence, for the divine Nature, which hath no blood; but in a concrete sense, noting the Person with both Natures, viz. divine, and humane. With as good rea∣son we may conclude, That Christ, according to the humane nature alone, forgiveth sin, (which who yeildeth not to be an untruth?) Because we read, The Son of man hath power to forgive sin, Matth. 9.6. The Apostle here sheweth, that man (though no other man, but the Man Christ Jesus) is Mediatour: thereby admonishing us in our prayers, not to leave out any sorts of men: because Christ our Saviour is held forth as taking upon him the nature of man, not this or that sort of men,

Obj. 5. If Christ as God-man be Mediatour, then the Divine Nature subsisting in the relation of the Son, received the Office of Mediatour: and consequently, something may be added to God: but nothing can be added unto God, be∣cause he is perfection it self.

Ans. The Divine Nature received not the Office, as con∣sidered in it self, but in respect of its voluntary dispensation; as accepting of subsistence with the humane nature: that is, Christ received and sustained, and sustaineth the Office of Mediatour, not as God alone, nor as man alone, but as God-man. The divine Nature in respect of its voluntary dispensation; the humane Nature properly. To the Di∣vine Nature, there is not added any thing, only a rela∣tion;

but to the humane Nature,* 1.58 there is added a real change.

The Properties of either Nature of the Mediatour, are attributed to the whole Person in the Concrete by the com∣munication of properties: because that which is proper to either nature, is necessarily true of the Person subsisting with both natures.

Albeit the Mediatorly Office of Christ respects only the Elect, yet the Majesty of Christ (and that as man) extend∣eth it self unto the whole Creation: Thou hast crowned him with glory and honour, and hast given him Dominion over the works of thy hands, and hast put all things in subjection under his feet, Heb. 2.7, 8, 9. God hath given to the Man Christ Jesus a Lordship and Governing Power over the crea∣tures, Matth. 28.18. A Lordship, and Governing-power over the Reprobate, both Angels and men, Phil. 2.10. A Lordship and Headship over, and to be Conser∣vator of the Elect Angels, 1 Tim. 5.21. Ephes. 1.10. Col. 2.10. A Lordship, and Saviourly Office of Mediatourship over elect men, Ephes. 1.22. 1 Cor. 15.27. Christ hath all to do, where God hath any thing to do. As concerning the crea∣ture, the Kingdom of God, and of the Man Christ Jesus, are of equal extent: Hence their Attributes in that respect are alike. God is said to be the King of Kings, and Lord of Lords, 1 Tim. 6.15. And Christ hath on his vesture, and on his thigh, a Name written, KING OF KINGS, AND LORD OF LORDS. Revel. 19.16.* 1.59 God is said to be all in all, 1 Cor. 15.28. And Christ is said to be all in all, Col. 3.10. He is sole Heir unto God, Heb. 1.2. As Pharaoh spake to Joseph, Gen. 41.40.44. that doth God say unto Christ, Thou shalt be over my house, and according to thy w rd shall all my people be ruled; only in the Throne will I be great∣er then thou: Without thee shall no man lift up his hand or foot. What the Father speaks of that Son, Luke 15.31. may be applyed from God the Father unto Christ: And all mine are thine, and thine are mine, John 17.10. In this man, viz. the Man Christ Jesus, the Kingdom of God and of man are of like and co-equal extent.

The Principal Effects and Consequents of the Personal Union,* 1.60 in respect of the Manhood, are,

• 1. The Grace of Eminency: whereby the Manhood by reason of this personal union, is exalted far above all crea∣tures; and now sitteth at the right hand of God.
• 2. Created habitual Grace, which Christ received out of mea∣sure, John 3.34. It was in him in its full latitude in four respects.

1. In respect of its Subject;* 1.61 here it is to be found in its proper subject, as light in the Sun. Grace is in Christ, not only as in its proper, but as in its super-exceeding subject.

2. In respect of its Nature; There is in Christ all kind of grace.

3. In respect of the Intensness of it: it is in him in the highest degree, in the utmost, as much as is possible to be in a creature: both negatively, it could not be exceeded: and positively, none was equal unto it. The Soul of Christ doth not only eminently contain, but exceedeth all the grace that is in Men and Angels.

4. In regard of the Effects, That he might be fit to de∣rive unto his Members all that measure, and fulness of grace, that becometh such an Head. The Grace that is in the Elect, is the same in kind with that created Grace that is in Christ.

3. Created Power: As Christ received the Spirit out of measure, so the Created Power of Christ, was, and is out of measure. The power of working miracles was in Christ as man, constantly, and permanently; after the manner of an habit, in which regard he exceeded the power of working miracles, which was in the Prophets, and Saints; who could not work miracles at their pleasure, but at times: Divine Assist∣ance (occasionally) enabling of them thereunto. The Huma∣nity of Christ,* 1.62 besides its inherent power, which exceeds all other creatures; is also to be looked at as an Instrument of the Divinity, which is Omnipotent. Whence it followeth, That Christ as man, could, and can do whatsoever he pleaseth; either by this inherent Power, or else as an Instrument of the

Divinity. The Man Christ is Omnipotent: the Humanity hath as much power as a creature is capable of: Hereby Christ was capable to receive that compleat Authority of Executing all Power both in Heaven, and Earth, Matth. 28.18.

4. Created Knowledge, The Knowledge that is in Christ, is either increated, or created: Increated is that which is in him as God; whereby he knoweth all things, John 2.25. Created, is that which is in him as man, and is of three sorts, Beatifical, Infused, and Experimental.

1. Beatifical Knowledge, is called the Knowledge of Visi∣on: by it he doth not only see God face to face, (as all the rest of the blessed do) but seeth also the Manhood in Personal Ʋnion with the Godhead. Christ hanging upon the Cross had the Vision of God, even then whiles he suffered desertion by God: there was then personal union without any com∣fort of communion: The knowledge of the blessed, and the torment of the cursed: Of it, John 1.18. its principle: the perfect understanding of the Manhood: its Medium, the light of glory.

2. Infused, whereby he knoweth all things that can be known by the concreated abilities of Angels, or men, of it, Isai. 11.2. Its Principle, is a habit infused of God; its Medium, the light of grace.

3. Experimental, whereby he knew all things that could be known by practise, and rational observation of Events, of it, Luke 2.52. Its Principle, the faculty of Reason: its Medium, personal experience, Heb. 5.6. And observation of reiterated Events by the light of reason. Christ's beati∣ficial knowledge, neither admits increase, in respect of the habit, or act. His infused knowledge admitted not increase in respect of Habit, though it might in respect of the Act. His experimental knowledge seemeth to have admitted in∣crease, both in respect of the Habit, and Act. Christ's growth in wisdom, is compared to his growth in stature, Luke 2.40.52.

5. The Right of Divine Adoration, Heb. 1.6. Revel. 5.8. Yet we are to know, that we worship not with divine Wor∣ship,

the Manhood as considered in it self, but as being personally united to the Godhead: that is, We worship the Lord Jesus as God-man.

6. Communication of Properties: which is a manner of speech, whence that that is proper to either nature, is not only verbally, but really predicated of the Person consisting of, or subsisting in both natures.

The Composition which is of the divine, and humane Nature, is rather a Composition of Number, then of Parts; because notwithstanding the real change in the humane na∣ture thereby, it is without any change of the divine Nature, adding only a relation thereunto. Like as it is in the Rela∣tive Attributes of God, which infer a change in the crea∣ture,* 1.63 but none in him: the divine Nature remaining what it was, assumed that which it was not.

The divine and humane Nature, are as it were, Parts of the whole Person, (for the divine Nature is not a part pro∣perly that would argue imperfection:) Now that which is true of a part absolutely, is true of the whole in a limited sence; i. e. in respect of thar part. Thus, that which is true of the soul or body, must needs be granted to be true of the whole man. So we say, such a man studieth, when it is his soul, not his body that studieth; such a man eateth, when it is his body, not his soul that eateth.

The Communication of Idiomes, or Properties, taketh place when Christ is spoken of in the Concrete, not in the Abstract: that is, when not one Nature only is intended, but the Person with both, or either Nature. For example sake, The Lord of Glory is crucified, 1 Cor. 2.8. though it was only the humane, not the divine Nature that was cru∣cified. God purchased the Church with his own blood, Acts 20.28. Here God is taken in a concrete sence, signifying the Person, together with the divine and humane Nature. The Man Christ Jesus, is Mediatour, 1 Tim. 2.5. The Son of man hath power to forgive sin, Matth. 9.6. This Man is God, &c. The word Man is taken in a concrete sence, signifying the person with the humane nature. These spreches then pro∣ceeding in the Concrete, the Communication of Properties

is to be attended: both which considerations are of great use to help us to understand these, and the like Propositi∣ons.

7. Capableness of the Office of a Mediatour.

The State wherein the Lord Jesus executed his Office of Mediatourship; is either of Humiliation, or Exaltation.* 1.64

The State of Humiliation, continued from the time of his Incarnation, until the time of his Resurrection.

The State of Exaltation began at his Resurrection, and continueth for ever. The Degrees of his Exaltation were; His Resurrection opposite to his Death: His Ascension into Heaven, opposite to his Descent into the Grave: His sit∣ting at the right hand of the Majesty of God, (that is, in a State of Glory, next to the Glory of God himself) opposite to his continuing in the grave.

The Lord Jesus Christ as God-man, now sitting at the right hand of God, is still fulfilling his Mediatourly Office; not in a condition of humiliation, as sometimes upon earth; but in a manner sutable unto his present State of Glo∣ry.

He exerciseth the Prophetical Part of his Office; by send∣ing forth the Ministry of his Word, by giving gifts, and ma∣king the improvement thereof effectual for the calling home, and building up of his Elect, Matth. 28.18, 19, 20. Ephes. 4.11, 12, 13.

He exerciseth the Priestly Part.

• 1. By appearing in the Presence of God for us, Heb. 9.24.
• 2. By continual presenting unto the Father the Satisfa∣ction and Merit of his perfect obedience performed by him in his state of humiliation for us, Rom. 8.34. Heb. 7.25.
• 3. By manifesting his constant will and desire; that this his satisfactory and meritorious obedience, should be accepted of the Father for us, 1 John 2.1.
• 4. By declaring it to be his constant will and desire, that the benefit thereof should be effectually applyed unto us, Heb. 7.25. Heb. 10.10.

He exerciseth the Kingly Part, by applying unto his

Elect by his Spirit, what he revealeth as a Prophet, and purchased as a Priest, by ruling in his Elect with his Word and Spirit: together with defending of them from his and their enemies.

At the end of the World all enemies being subdued, and the Elect perfectly blessed; the present temporary manner of the Administration of the Mediatorly Office of Christ by external means, whether sacred, or civil; divine, or humane Ordinances, and Powers shall cease, 1 Cor. 15.24.28. Which notwithstanding, Christ shall continue King and Head of the triumphant Church for ever. The Lamb is the Light thereof, Revel. 21.23. Thou art a Priest for ever, Psal. 110.34. Of his Kingdom shall be no end, Luke 1.33.

Though the present Form of Christ's Government shall end with the world, yet his Government shall not end; but toge∣ther with, and subordinately unto the Father, he shall govern them by the immediate efficacy of his Spirit, without all use of external means. Then shall the Son also himself be subject unto him, that put all things under him, that God may be all in all, 1 Cor. 15.28.

CHAP. IV. Of the Decree.

FOr our better proceeding in the Consideration of this Subject; it may be helpful to our understanding, that we observe this Method.

• 1. To consider what the Decree is.
• 2. What is the Object of the Decree.
• 3. The Liberty of the Decree, i. e. of God decreeing.
• 4. The chief Objections made against it, to remove them.
• 5. The Order of propounding it.
• ...

• 6. The usefulness of this Doctrine.

The Decree, is God by one eternal-free-constant act,* 1.65 absolutely determining the Futurition, i. e. the infallible fu∣ture being of whatsoever is besides himself, unto the praise of his own Glory: the cause, and disposer of all things, the Antecedent and disposer of all events.

It is God decreeing; because whatsoever is in God, is God.* 1.66

It is God Decreeing by one Act; whatsoever God will∣eth, he willeth by one single act, hence God calleth him∣self I Am, Exod. 3.14. to shew that he is without begin∣ing, without end, and without succession. In him there is nothing past, nothing to come, but all is present. Whatso∣ever he thinks, he always hath thought, and always doth and will think. Whatsoever he willeth, he always hath Willed, and always doth, and will Will. There can be no more a new thought, a new intent, or a new purpose in God, then there can be a new God. This is further evi∣denced from the Simplicity of God: which is God con∣sidered as one, meer and perfect Act, without all compo∣sition: Whence, he might either not have been, or may not be. Of him it never could, or can be said; that any thing was to be in him, which is not, or cannot be, that is. A pure Act includes all perfection, and removeth all imper∣fection.

It is an Eternal Act; without beginning, without end without all alteration, or succession. God comprehendeth all things, and all events, together, and at once; in the moment of Eternity. Eternity is an everlasting NOW: without beginning, without end, without succession; all at once, always.

It is a free act; proceeding from God, not as the Son from the Father, nor as the Holy Ghost, from the Father and the Son; by a necessity of nature: but so, as there is no necessary connexion between his absolut being, and the being of the things that are Decreed. God hath no need of the things decreed, he might have been without them, he had been blessed for ever, though they had never been.

It is a constant act; What God willeth, he willeth al∣ways:

a meer, and a pure act, without any interruption, or shadow of change.

By it, God determineth absolutely; because his Decree is the first and and universal cause, it is one Act, certain and independent: all things and all events depending there∣upon.

By it, He determineth infallibly; God being immutable, infinitly wise, and able to see all his will fulfilled.

By it, He so fore-disposeth of all, as serveth to the mani∣festation of his all-glorious perfections: He made all things for himself, Even the Wicked for the day of Evil, Prov. 16.4. He is both Alpha and Omega: the First and the Last, Rev. 1.17.

It is the cause and disposer of all things; being the first and universal cause, before all second causes, which are the effects of it. It is the Antecedent and disposer of all events; consequently of sin.

The Decree is the antecedent, not the cause of sin: sin is the consequent, not the effect of the Decree. As the Decree is the antecedent; so it is also the disposer of sin; God is the Orderer of sin, Acts 4.28. the disorder of the second cause, falleth under the order of the first; but he neither is, nor can be, the Author of sin, Iam. 1.13.

A Consequent,* 1.67 is an event infallibly following something foregoing; not as an effect followeth its cause, but rather as the night followeth the day (of which the day foregoing is no cause) according to order of divine institution. Death is the Antecedent of the Resurrection, but not the cause: The Resurrection is the consequent, but not the effect of Death. The fall of the Jews was the Antecedent, not the cause of the calling of the Gentiles. The removing of the Romane Empire from the West, was an Antecedent not a cause of the Revelation of Antichrist. The calling of the Gentiles, the Revelation of Antichrist, were consequents not effects of these there Antecedents.

As the Sun, had it the faculty of seeing, could the whole Globe be presented at the same time (halfe whereof only in regard of its figure is now in sight of it at once) would with

one look behold it all; so God by one act, comprehends all things, and all events always. The Decree is that everlast∣ing womb, wherein is conceived whatsoever hath been, is, or shall be. Time and Eviternity; that is, the duration of the Creature upon Earth and in Heaven or Hell: do but bring forth what is therein conceived, according as it is con∣ceived. The Decree is all things in Gods purpose. Crea∣tion and Providence are but the execution of the Decree, the Decree containeth all things eminently. The Decree is that one, from which is all. If the Prophet, contemplating the Comprehensiveness of Gods Providence concerning the Waters, and Heaven, the dust of the Earth, the Moun∣tains, and the Hills, all which is but a little part of the exe∣cution of his Decree: breaketh out thus; Who hath measur∣ed the waters in the hollow of his hand? and meted the Heaven with a span, & comprehended the dust of the Earth in a measure, and weighed the Mountains in Scales, and the Hills in a Ballance, Isai. 40.12. how much more cause have we to be wrapped up with holy admiration, in contemplating the Decree it self, which eminently containeth all: and say who is this that doth not only measure the waters, mete out the Hea∣vens, comprehend the dust, weigh the mountains, and hills: but doth also exactly, and infallibly, comprehend and dis∣pose of all things, all events, which have been, are, or shall be in this world; or in the world to come, yea, and in Hell it self, in one eternal act?

Whatsoever can be conceived besides God himself,* 1.68 falleth under one of these our conditions, viz. of.

• 1. Impossibility.
• 2. Possibility.
• 3. Futurition. i. e. the infallible after-being of things.
• 4. Existence.

Impossibility, is when the nature of things is such as their very being implyeth a contradiction, as for a thing to be, and not to be, at the same time: of these (as was said be∣fore) it is more conveniently said that they cannot be, then that God cannot do them.

Possibility, is that condition of things, wherein, as their is no repugnancy in the nature of such things, but that they may be; so neither is their any determination by God, that they shall be: this is founded in the sufficiency of God: as for the like things to be done in Tyre and Sidon, that were done unto Corazin and Bethsaida, was possible, but not decreed.

Futurition, is that condition of things possible; wherein, there is not only a possibility that such things may be; but there is also a divine determination, that they shall be. This is founded in the Decree of God.

The Existence of things, is there actual being in time, according to the Decree. This proceedeth from the exter∣nal efficiency of God.* 1.69

The creature in the second state fore-mentioned, viz. in its condition of possibility is the object of the Decree.

Where we must remember the sufficiency of the Creator is the possibility of the creature. The possibility of the crea∣ture is nothing else but God able to create the creature. To think the creature hath a possibility of it self, were in effect to think the creature to be a Creator.

As the Futurition of the creatures is not any thing in the creatures themselves (in that as yet they actually are not) but is God,* 1.70 willing the creatures to be: so the possibility of of the creature (by the same reason) is not any thing in the creature, but is God, able to cause the creature to be.

But the Futurition of the creature is nothing else but God willing the creature to be. God able to cause the creature, or what else is possible to be, is his sufficiency. God willing the creature to be, is his Decree, God representing the creature having an objective being in his will, is that which is called the divine Idea. The creature, as possible, is the object of the Decree. The Idea is the object of the divine knowledge of what is decreed.

The objective Being of the Creatures in God is the very Being of God.

Esse Objectivum Creatu∣rarum in intellectu divino est ipsum esse Dei.

The Creature in God, is the Essence it self creating.	Creatura in Deo est ipsa creatrix Essentia.* 1.71
The Idea is the Divine Es∣sence representing the creature.	Idea est Essentia Divina,* 1.72 representans Creaturam.
The Creatures themselves, as they are conceived in the mind of God, are the Idea of that na∣ture which they have in them∣selves.	Ipsae Creaturae, prout in mente divina concipiuntur,* 1.73 sunt Idea illius Naturae quam habent in semetip∣sis.
The Objective Being of things in respect of the divine understanding, is not a relative being, but a most absolute, and most real being; viz. the very Being of God himself.	Esse Objectivum rerum respectu Intellectus Divini,* 1.74 non est esse relativum, sed absolutum, realissimum, scil. esse Dei.
We judge with Cajetane, (saith Doctor Twisse) that the objective being of the crea∣tures in God, is the very Be∣ing of God.	Nos autem cum Cajetano judicamus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse Objectivum,* 1.75 Creaturarum in Deo esse ip∣sum esse Dei.
Were not the Object of Divine Knowledge in God, there could be no certaine knowledge of future contin∣gents.	Objectum proximum & im∣mediatum divinae cognitionis,* 1.76 non est aliquid extra Deum, sed est ipsa Essentia divina: quia sequeretur ex suppositâ sententiâ scientiam futurorum contingentium non esse infallibi∣lem. Deus in seipso effectus videt tanquam in causa. Et quo∣modo, vid. ibid.

Which premised, the Proposition appears thus:

The Object of the Decree is not to be sought for out of God himself, but both to be sought and found in himself.

• 1. Because the Object of the Decree is from Eternity, be∣ing as ancient as the decree it self. There cannot be an Act without or before the Object.
• 2. The Object of the Decree being Eternal, and there being nothing Eternal but God, either the Object of the Decree must be in God, or no where.

The Object of the Decree is, that which in order proceed∣eth or fore-goeth the Decree.

The Sufficiency of God, in which the possibility of the creature is founded, precedeth the Decree in order of our conception. For though the Sufficiency of God, and the De∣cree or Will of God (which is also true of all other Attri∣butes) are the same in God, not having in him any real dif∣ference: yet they represent unto us notions formally differ∣ing.

The Object of the Decree, that is, which by the free Act of the Decree (acting as it were thereupon) passeth from a state of Possibility, unto a state of Futurition.

Now all these predications joyntly are found, and only found in the possibility of the creature founded in the Suffi∣ciency of God: Therefore the creature in its condition of possibility, is the Object of the Decree.

This Proposition, asserting the creature in its condition of possibility, to be the Object of the Decree; agreeth every way with the Doctrine of the Nature of God, and inferreth no incongruities: whereas the asserting of any other object disagreeth with the Nature of God, and inferreth intolerable inconsequences.

From these grounds it is not hard to conceive, that not man considered as actually being; whether in his pure, or corrupt estate; but as yet to be, and in the Divine Essence: namely, as capable in respect of the Sufficiency of God, to be what he pleased, is the Object of the Decree: scil. as concerning man.

This great Truth would be the more readily and quietly embraced, did we duly consider.

• 1. That this one single Act of the Decree is to be concei∣ved by us after the order of the end, and the means condu∣cing to that end.
• 2. The End of God in the Decree, is himself, Prov. 16.4. God made all things for himself: i. e. for the manifestation of his glory in a way of justice upon the Reprobate, in a way of justice tempered with mercy upon the Elect.

The Creation of man mutable, the permission of sin, the

punishing of him justly for sin, make up one full and perfect Medium, conducing to this end, as concerning the Re∣probate.

The Creation of man mutable, the permission of sin, the effectual Application of Free-grace and Glory, notwith∣standing sin; for the merit sake of Jesus Christ, make up one full and perfect Medium, conducing to this end, as con∣cerning the Elect.

3. That these Acts not being subordinate, so as any of them are to be looked at as the end of the other: but all of them being co-ordinate, that is, conjoyned into, and ma∣king up one way, serving unto Gods end: we ought not to think, or say thus, God created man that he might permit him to sin, and permitted him to sin that he might punish him for sin, Ezek. 33.11. But God created man, permitted him to sin, and condemneth him for sin, to manifest the Glo∣ry of his Justice.

The Liberty of God in the Decree, is,* 1.77 God willing what∣soever is besides himself, not of any necessity of nature, but out of his meer good Pleasure, Rom. 9.16. Ephes. 1.4.11. 1 Cor. 12.11. Matth. 20.15. and Matth. 11.25, 26.

The Liberty of God appear∣eth in his freedom from

• Necessity.
• Moral Obligation.
• Any Motive thereunto besides himself.

1. He was free with freedom from necessity.* 1.78 Liberty is increated, or created.

Created Liberty is in respect of the Acts themselves: so

men are said to be free Agents, because they are free to act, or not to act.

But Increated Liberty is in respect of the Objects, not of the acts: that is, There is no necessary connexion between the being of the creature, and the Being of God. He might have been without the creature, he had been God blessed for ever, although that had been nothing for ever. Each possibility, which yet shall never be, is equally founded in the Sufficiency of God, with those things that have an actu∣al being. And the things that have an actual being, might (had God so pleased) have remained in their nothing, and pos∣sibilities that never shall be, have had their actual beings. God can do whatsoever he will, though he will not do whatsoever he can. He is Omnipotent, but not Omnivolent.

2. God is free in respect of any moral obligation, so as that he had done the creature no wrong, if he had never willed it to be: he cannot become a debtor unto the crea∣ture, otherwise then as he makes himself a debtor of his meer good pleasure.

3.* 1.79 God is free from any Motive thereunto besides his own will. There can be no Motive of Gods Will, besides himself.

Not in the creature it self, whether we suppose faith or good works foreseen, or ought else. Either the creature must be considered as it is in God, or as it is in its own actual be∣ing: but this is the effect of the Decree, therefore cannot be the Motive thereof. If as it is in God, the Objective Be∣ing of the creature in God is nothing else, but God himself considered as able to cause the creature to be, as the futuri∣tion of the creature is God willing the creature to be.

Not in Christ, whether we consider Christ in respect of his Incarnation,* 1.80 Office, or Acceptation, he is not the cause, but the effect of the Decree. See Chap. 9. intitled, Faith is the effect of special grace: yea, notwithstanding the De∣cree is rightly conceived by us, according to the or∣der of the end, and the means conducing to that end; yet the end willed of God, is not the cause of Gods willing the means for that end: because God willeth all that

he willeth with one single act, whether means or end. Other∣wise there would follow two Acts in God,* 1.81 which is inconsist∣ing with his Nature, who is one meer act.

God willeth one creature to be the cause of another,* 1.82 and to be for the use of another, but yet that other thing is not the cause of Gods so willing. God willeth both the Being of the Father, and the Son, and willeth the Father to be the means to beget the Son; yet the Father is not the cause why God willeth the Son. God hath willed the Sabbath, and o∣ther creatures to be for the good and use of man, so as man is the subordinate end of their being, but yet man is not the cause of Gods willing their being to that end. Man is the subordinate end of their being, that are so willed: but he is not the cause of Gods willing their being to that subordi∣nate end.

Obj. 1. The Merit of Christ is the Cause of Election,* 1.83 E∣phes. 1.4, 6. Therefore the meer good pleasure of God is not the only cause of the Decree.

Ans. We must distinguish between Election it self, and the Application of the good of Election: The merit of Christ is the cause of the application of the good of Election, but not of Election it self.

Obj. 2, Faith foreseen is the cause of Election; therefore the meer good pleasure of God, is not the only cause of the Decree.

Ans. Faith, as every other creature, considered without the Decree, is but a possibility, a may-be: founded in the sufficiency of God, who is able to give being to what he pleaseth, and consequently to faith.

That this may-be become a shal-be: i. e. That faith, yet but a possibility, passeth from the condition of a thing pos∣sible, unto the condition of a thing that shall be, can pro∣ceed from no other cause then the Decree, or the Will of God. Which one consideration well observed, and apply∣ed, affordeth a sufficient answer to all objections arguing for any thing in the creature foreseen, as a cause of the De∣cree.

This Proposition God electeth for faith foreseen, infer∣reth a Succession of Acts in God. Faith foreseen, necessari∣ly presupposeth a fore-going Decree, concerning the being of that faith, which is foreseen, according to it. Thus, 1. God decreeth faith to be.* 1.84 2. Foreseeth that faith. 3. Upon that faith foreseen passeth the Decree of Election, so as the sight of faith coming between the two Decrees, there must needs be two Acts, and the second succeed the former. But God is one Act in whom there is no succession.

It is as if one should say, God intends to intend, or he determineth to determine, which cannot be true of God, because it would not only imply divers Acts in God, con∣trary to his simplicity: and those divers acts to be by way of succession, that is, one after another, contrary to his E∣ternity.* 1.85 But also it affirmeth that one Act of Volition, or Willing in God, should be the object of another, and then by the same reason that again may be the object of another, and so in infinitum.

This Answer unto this Objection concerning faith fore∣seen, may serve in like manner for an answer unto the ob∣jection concerning works foreseen, being the cause of Ele∣ction. As also unto that of sin foreseen, being the cause of Reprobation. Good works are the way to salvation, not the cause of Gods Decree to save. Sin ••is the cause of pu∣nishment (which is the actual execution of justice for sin) but not of Gods intent to punish sin: Sin is the cause of damnation, and consequent of reprobation. Election is not without the sight of faith, and new obedience: nor Re∣probation without the sight of sin: yet faith, though it be the instrument and means of the application of salvation following thereupon; is the effect, not the cause of Ele∣ction: and sin, though it be the cause of the application of all the evil of punishment, yet is it the consequent, not the cause of Reprobation.

Obj. 3. If sin followeth necessarily upon the Decree, then God is the Authour of sin; But sin followeth neces∣sarily upon the Decree: Therefore God is the Authour of sin.

Ans. This blasphemous Inference is in effect the same, with what the ancient Enemies of the Doctrine of the Decree, of old calumniated the Teachers thereof with; thereby through their sides blaspheming the Scriptures, and God himself. So objected the Adversaries of this great Truth, against Paul, the greatest Preacher thereof, amongst those that were but men: Rom. 9.19. Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his Will? i. e. If Gods Will determining the being of sin be irresistable, then man in committing sin is unblameable;* 1.86 why is fault found with that which was unavoydable? So the Pelagians against Augustin, An absolute Decree necessarily concludeth God to be the Author of sin: So Bellarmine against Zuinglius, Calvin, Beza, and other Orthodox Divines, slandering their Do∣ctrine of the Absoluteness of the Decree with these horrid Criminations; viz. That thence it followeth that God is the Author of sin: 2. That God sinneth truly and proper∣ly: 3. That God is the only sinner: 4. That sin is not sin.

For satisfaction of the Objection we must distinguish of Necessity. There is a necessity of Coaction, and a necessity of Infallibility: Sin followeth not the Decree by a necessity of Coaction or Compulsion, in which sence the Objection only holdeth; but by a necessity of Infallibility, (which consisteth with, and hindereth not the liberty of sin, of which afterwards:) Hence the Decree, though it be the antece∣dent, that is, the foregoer of sin, yet it is not the cause of sin; and sin, though it be the consequent, that is, somewhat infal∣libly following upon the Decree, yet it is not the effect thereof. The day goeth before the following night, and the night foregoeth the following day; yet night and day are far from being causes one of another. The diligent at∣tending to the difference between an Antecedent and a Cause, and between a Consequent and an Effect (for the clearing of which sufficient hath been spoken before) is of great use to unty many knots in this place.

But meeting here with this Satanical and abominable So∣phism, of imputing unto God, the being of the Author of sin;

it will not be unseasonable to remove other Arguments dis∣puting for the same Conclusion, though not all of them upon the same grounds.

Arg. 1. If God hath absolutely fore-determined all Events, then God hath willed sin; if God hath willed sin, then God is the Author ••f sin.

Answ. Though sin as sin he evil, yet the being of sin for a better end is good. God doth not will sin as sin; For thou art not a God that hast pleasure in iniquity, neither shall evil dwell with thee, Psal. 5.4. yet God hath willed the permission of the being of sin for a better end.* 1.87 The Jews, Acts 4.27. did what God had determined to be done in his Decree, when they did what he forbad to be done in his Command. Those who give their Kingdom to the Beast, Revel. 17.17. in so doing fulfilled the word of the Decree, yet brake the word of his Command. The water, whilest it runneth his own course, serveth the end of the Artificer, in turning about the Mill according to his intent. For who hath resisted his Will? In the mystry of sin the Decree of God, saith a learned and judicious Author, passeth into the permission, but not into the evil that is permitted; that is, God willeth the permission of sin, but he doth not will sin as sin.

That better End, in order unto which God willeth the being of sin, is the manifestation of his own Glory; the glory of his Mercy upon the Elect, the glory of his Justice upon the Reprobate. The manifestation of the glory of God is a greater good, then the transgression of man is an evil: Had not there been sin, there had not been a Gospel; had not there been sin, there were no need of a Saviour; if there had been no sin, Jesus Christ had not been.

Arg. 2. If God ascribeth unto himself the doing of actings that are sinful, then God is the Author of sin: But God ascri∣beth unto himself the doing of actions that are sinsul: There∣fore.

Concerning the selling of Joseph by his Brethren, the Scripture saith, It was not you that sent me hither, but God. Of the Egyptians hatred against the Israelites, He turned their heart to hate his people, to d••al subtilly with his servants,

Psal. 105.25. Of the Incest of Absalom, I will do this thing before Israel, and before the Sun, 2 Sam. 12.12. Of the Rebellion of the ten Tribes and Jeroboam, This thing is from me, 1 Kings 12.24. Of the cruel plunder of the Babylonians; I will send them against an hypocritical Nation, and against the people of my wrath will I give him a charge to take the spoyl, and to take the prey, and to tread them down like mire in the street, Isa. 10.6. the like is to be seen in many other places.

Answ. We must distinguish between the action, and the evil of the action: God is so the Author of the action, Acts 17.28. as that he neither is, nor can be the Author of the evil of the action, James 1.14. It is impossible either that God should not be the Author of all good, or that he should be the Author of any evil. The act or effect hath an efficient Cause; now God is the cause of all Efficiency: the evil cleaving to the action is a defect, therefore hath no efficient,* 1.88 but a deficient Cause: Now God cannot be a deficient Cause, because he is the first and absolutely perfect Cause, therefore cannot be the cause of a non-ens, i. e. a nullity, or or that which is defective. To say God is the cause of sin, is to deny God to be the first and absolutely perfect Cause. The Rider, that causeth the Horse to go, is the cause of his going, but not of his halting. The ready Scribe, that writes upon bad paper, is the cause of the letter, but not of the blot. The Musician that playeth upon an Instrument out of tune, is the cause of the sound, but not of the untuneableness. The heat of the Sun that attracts the secret virtues of the Earth, is not the cause of the stink of the dunghil.* 1.89 The upper wheel of a Clock going well, and turning about the lower wheel out of kilter, is the cause of its going, but not of its going amiss. The child illegitimately begotten is the good creature of God, its illegitimation is of its parents.

Notwithstanding God is no way the Author of the evil of the action, yet God ascribeth unto himself the doing of these actions that are sinful; 1. Because he is the Author of the act wholly: 2. Because he is the fore-determiner, Or∣derer and Governor of the sinfulness of the action to his own glorious and blessed End. The action is ascribed to him

absolutely; the sin cleaving to the action not absolutely, but only in such sort and respects.

That Proposition of Aquinas, viz. that the act of sin is of God,* 1.90 is by some conjectured probably to have been the oc∣casion why the unlearned Libertines, not distinguishing be∣tween the act, and the defect, did infer that God was the Author of sin.

Arg. 3. Shimei's cursing of David was a sin, Exod. 22.28. God bade Shimei curse David, 2 Sam. 16.10. therefore God is the Author of sin.

Answ. The bidding in the text is not a bidding properly, i. e. a moral Command, obliging Shimei thereunto: for God had expresly forbidden the thing that he did; and the con∣trary thereunto was his duty: but it is a bidding improper∣ly, i. e. a natural Command, a part of the Decree, a Command (as some call it) of Providence, and intends no more, then that God, by denying the assistance of his grace, and leaving Shimei to his own heart and temptations, whereupon sin in∣fallibly and inexcuseably followed, did so order the cursing of Shimei, as that he used his tongue as scourge to chasten David justly, in the self-same action, wherein he himself abu∣sed his tongue to revile David sinfully.

These Sophisms thus removed, it may be also useful upon this occasion to confirm our hearts with some Arguments in the contrary truth, namely, that God is not the Author of sin.

From Scripture: God makes a Law against the commis∣sion of sin, Gen. 2.17. smiteth with a curse for sin in all, Gen. 3.17. condemned sin in the flesh of his Son, Rom. 8.3. gave Christ for the destroying of sin in all his, Rom. 6.6. 1 John 3.8. therefore God is not the Author of sin. Lo this only have I found, that God hath made man upright, Eccles. 7.29. For all that is in the world, the lust of the flesh, the lust of the eyes,* 1.91 and the pride of life, is not of the Father, 1 John 2.16. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man, scil. by inticing and moving him unto sin, James 1.13.

love God. The children of God would be troubled if grace should fail, though their priviledges should not be cut off; you are sure of both. For as grace is sure, so are also the pri∣viledges of grace: This was figured under the Law; an Is∣raelite could never wholly alienate his inheritance and title to the Land; Levit. 25.23. His title to the Land shall not be cut off, nor sold for ever: This was a type of our spiritual inheri∣tance in Christ, which cannot be alienated from us; he might for a while pass it away, but it was to return again; so those that are made coheirs with Christ, are never dis-in∣herited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we lose the evidences that are in our keeping, peace of Conscience, and joy in the Holy Ghost; but the estate it self is undefeasible, and cannot be made away from us. Sometimes we are under a kind of sequestration, and there is a suspension of comfort and grace; as the Israelite might make away his inheritance for a time; but we shall recover possession again, though not by our selves, yet by our Goel, our kinsman, or him that is next of blood: As under the Law, if a person were not able to redeem the inheritance, the kinsman was to re∣deem it; so Jesus Christ, our kinsman after the flesh, he is our Goel, he interposeth by his merit, and reconcileth us to God. Well then, You see grace is kept, and the priviledges of grace are kept in Christ: But now because comforts are never prized but in their season, and men that have not been exercised in spiritual conflicts, nauseate these sweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us see when this truth will be most sweet and seasonable. 1. In great troubles, when God seemeth to hide his face; Oh how sweet is it to hear him say, I will not forsake thee till I have perform d all that I promised thee, Gen. 28.15. all this shall better thy heart, and hasten thy glory. In times of distress we are apt to think that God hath cast us off, and will never look after us more, though formerly we have had real expe∣riences of his grace: What a foolish creature is man to wea∣ken his assurance when he should come to use it? to unravel

all his hope and experiences in times of trouble, which is the only season to make use of them. 2. In the hour of tempta∣tion and hard conflicts with doubts and corruptions, when we are sensible of the power of sin, and how difficult it is to re∣move it out of the heart, we are apt to say as David after all his experiences, I shall one day perish by the hand of Saul, 1 Sam. 27.1. and many times out of distrust give over the combate. Oh then remember now you are preserved in Christ, and that nothing shall separate: as Sarcerius came to Camerarius his wife, when she had been exercised with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, she brake out in triumph, using Pauls words, Nay, in all these things we are more then Conquerors. Oh Christians, neither sin, nor Devil, nor world can divide you from Christ, for he* 1.92 did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and persecution, as Saunders trembled to think of the fire; especially when others fall fearfully, who were before us in knowledg and profession of zeal and piety; when the first become last; when glorious Luminaries are eclipsed, and leave their orb and station; as the Martyrs were troubled to hear of the revolt of some great Scholers that had appeared for the Gospel: When Hymeneus and Philetus, two eminent Professors, fell, there was a great shaking, 2 Tim. 2.18. But the foundation of the Lord standeth sure &c. that's the comfort the Apostle opposeth in such a case. 4. In times of dis∣heartening, because of the difficulties of Religion, when the use of means groweth troublesom: to quicken you in your Christian course, think of the unchangeableness of Gods love; all graces rise according to the proportion and measure of faith; loose hopes weaken endeavors: 1 Cor. 9.26. I run, not as one uncertain. Those that ran a race gave over when one had far out-gone them, as being discouraged and without hope: When hope is broken, the edg of endeavors is blunt∣ed: Go on with confidence, you are assured of the issue, God will bless you and keep you to his everlasting Kingdom. 5. In the hour of death; when all things else fail you, God will not fail you; this is the last brunt; do but wait a little

while, and you will find more behind then ever you en joyed; death shall not separate: as Olevian comforted himself with that,* 1.93 Isai. 54.10. The hills and mountains may depart, but my loving-kindness shall not depart from you; being in the ago∣nies of death, he said, Sight is gone, speech and hearing is de∣parting, feeling is almost gone, but the loving-kindness of God will never depart. The Lord give us such a confidence in that day, that we may dye glorying in the Preservation of our Redeemer.

VERSE II. Mercy unto you, and Peace and Love bemultiplyed.

VVE are now come to the third thing in the Inscrip∣tion, and that is the form of salutation, delivered as all Apostolical salutations are in the way of a prayer: In which we may observe, 1. The matter of the prayer, or blessings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [be multiplyed.]

I begin with the matter, or blessings prayed for: It will not be altogether unuseful to observe that diversity which is used in salutations. In the Old Testament peace was usually wished without any mention of grace; as Psal. 122.8. For my brethrens and companions sake I will say, Peace be within thee: and •• an. 6.25. Peace be multiplyed unto you. But in the times of the Gospel grace being more fully delivered, that was also added and expressed in the forms of salutation: but yet in the times of the Gospel there is some variety and dif∣ference: Sometimes you shall meet with a salutation meerly civil; as James 1.1. To the twelve Tribes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, greeting: so Acts 15.23. which was the usual salutation among the Hea∣then: but most usually 'tis* 1.94 grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1.2. and here it differeth from them all, for 'tis mercy, peace and

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love: And Causaubon observeth, that the Greek Fathers, if they wrote to a carnal man, they would wish him grace, but not peace; if to a godly man, they would wish him grace and peace too. To touch upon these things is sufficient. From these Blessings mentioned in this place I shall observe some∣thing in general, and then handle them particularly and apart.

First, In the general Consideration you may observe,

1.* 1.95 That spiritual blessings are the best blessings that we can wish to our selves and others. The Apostles in their salutations do not wish temporal felicity but spiritual grace: Gods peo∣ple pray for one another out of the communion of the Spirit, and for themselves out of a principle of the divine Nature; and therefore they do not seek wealth and honour for them∣selves or one another, but increase of Gods favour and Image. 'Tis true, Nature is allowed to speak in prayer, but grace must be heard first; our first and chiefest requests must be for mercy, peace and love, and then* 1.96 other things shall be added to us; the way to be heard in other things, is first to beg for grace: Psal. 21.4. He asked life of thee, and thou gavest him length of days for ever: Solomon sought wisdom, and together with it found riches and honour in great abun∣dance. Well then, if thou prayest for thy self make a wise choyce, beg for spiritual blessings; so David prayeth, Psal. 106.4. Remember me, O Lord, with the favour that thou bearest unto thine own people; nothing less would content him then Favorites mercy: other blessings are dispensed out of com∣mon pity to the generality of men, but these are mercies pri∣vilegiate, and given to Favorites; now saith David, of this mercy, Lord; no common blessing would serve his turn: So Psal. 119.132. Look upon me, and be merciful to me, as thou usest to do to those that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, these are mercies that cost God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themselves; wealth and honour may become a burden, yea, life it self may become a burden, but not mercy, not grace, not peace of Conscience;

and therefore they are better then life, Psal. 63.3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: These are blessings that swallow up other miseries, yea, the loss of other blessings; grace with poverty 'tis a* 1.97 preferment, peace of Conscience with outward troubles is an happy condition: if there be a† 1.98 flowing of spiritual comforts, as there is an ebbing of out∣ward comforts, we are not much wronged; therefore first seek these blessings. Again, If you pray for others, pray for grace in the first place; that's an evidence of spiritual affection: Carnal men wish such things to others, as they prize and affect themselves; so also do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatness. When a man sendeth a token to a friend, he would send the best of the kind: These are the best mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but these special blessings should have the prefer∣ment 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 re∣spect? 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,* 1.99 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 mul∣tiplyed also. And then love, that being a grace in us, 'tis al∣ways in progress; in Heaven only 'tis 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,* 1.100 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 faith∣ful? 'Tis because we have obtained mercy: They would dec••ive, if it were possible, the very Elect, Mar. 24.24. Why is it not possible to deceive the Elect as well as others? of what mould are they made? wherein do they differ from other men? I answer, Elective grace and mercy interposeth; 'tis not for any power in themselves, but because Mercy hath singled them out, and chosen them for a distinct people unto God. And we need peace and inward consolations, that we may the better digest the misery of the times; and love, that we may be of one mind, and stand together in the defence of the Truth.

Again,* 1.101 Note the aptness of the blessings to the persons for whom he prayeth; Here are three blessings that do more emi∣nently and distinctly suit with every person of the Trinity: and I do the rather note it, because I find the Apostle elsewhere distinguishing these blessings by their proper fountains, as Rom. 1.7. Grace to you, and peace from God the Father, and our Lord Jesus Christ: Sort the blessings right, there is grace from the Father, and peace from Christ: So here is mercy from God the Father, who is called the Father of mercies, and the God of all comfort, 2 Cor. 1.3. and peace from the Son, for he is our peace, Ephes. 2.14. and love from the Spirit; Rom. 5.5. The love of God is s••ed abroad in our hearts by the Holy Ghost, which is given to us. Thus you see every Person concur∣eth to our happiness with his distinct blessing.

In the next place,* 1.102 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 crea∣tures; 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 en∣joying of the love of God, which is the top of spiritual pro∣sperity: 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 re∣turn. 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 rea∣son of it self, Deut. 7.7, 8. Rom. 9.15. Isai. 45.15. and we can deserve nothing at Gods hands but wrath and misery, and therefore we should still honour Mercy, and set the Crown upon Mercy's head (as further anon;) that which you give to Merit, you take from Mercy. Now the next thing is peace; mark the order still; without mercy and grace there can be no true peace: Isai. 57.21. There is no peace, saith my God, to the wicked; they say, Peace, peace, but my God doth not say so. Christ left his peace with his own Disciples, John 14.27. and not as worldly and external peace is left, in the happiness of which both good and bad are concerned; that is general, but this is proper, confined within the Conscience of him that enjoyeth it, and given to the godly: 'Tis the Lords method to pour in first the oyl of grace, and then the oyl of gladness: Alas, the peace of a wicked man 'tis but a frisk, or fit of joy, whilest Conscience, Gods watchman is nap∣ing; 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: 'Tis Gods gift as well as the rest, we have graces from God as well as priviledges, and therefore he beggeth love as well as mercy and peace; but it must be our act, though we have the grace from above: We would all have mercy and peace, but we are not so zealous to have love kindled in our hearts: Mercy, peace, all this runneth down∣ward, and respects our interest, but love, that mounteth up∣ward, and respects God himself. Certainly they have no in∣terest in mercy, and were never acquainted with true peace, that do not find their hearts inflamed with love to God, and a zeal for his glory; that as he hath ordered all things for our profit, so we may order and refer all things to his glory and honour. Mercy runneth down from God, and begets peace of Conscience, for peace of Conscience is nothing else but a solid taste of Gods mercy; and peace of Conscience be∣gets love, by which we clasp about God again; for love is nothing else but a reverberation or beating back of Gods beam upon himself, or a return of duty in the sense of mercy:* 1.103 so that God is at the beginning and ending, and either way is the utmost boundary of the Soul; all things are from him and to him.

Secondly,* 1.104 Let me handle them particularly and apart; and first Mercy, which is the rise and cause of all the good we have from God: The Lord would dispense blessings in such a way as might beat down despair and carnal confidence: Man hath need of mercy, but deserveth none: Despair would keep us from God, and carnal confidence robbeth him of his glory; therefore as the Lord would not have flesh to glory, so nei∣ther to be cut off from all hope: Mercy salveth both; we need not fly the sight of God, there is mercy with him why he should be feared, Psal. 130.7. False worships are supported by terror; but God, that hath the best title to the heart, will gain it by love and offers of mercy. And we have no reason to ascribe any thing to our selves, since Mercy doth all in the Court of Heaven, and not Justice: If you reckon upon a debt, you are sure to miss: 'Tis a part of Gods Supremacy, that all his blessings should come as a gift; that he should act freely, and entertain us as a King, not as an Host: Merit

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The event sheweth that Ioah should dye, according as David had given order to Solomon, 1 King. 2.5. yet is this order of Davids, no cause of that Treason, for the com∣mission of which, Solomon justly brings down his hoary head to the grave with blood. In like manner, David had given a command to Solomon, concerning the death of Shimei: yet Solo∣mon proceeds not to execution, until Shimei by a presumpti∣ous violation of his confinement (whereof Davids command was no cause) had given Solomon cause to put him to death, according to his appointment, 1 King. 2.18.40.

Lastly: God delighteth not in the death of a sinner.

So he testifieth of himself once and again,* 1.105 and to this testimony subscribeth his Name. For I have no pleasure in the death of him that dyeth, sayth the Lord God, Ezek. 18.23.32. yea to put it out of all controversie, and to cleer himself ful∣ly in the hearts of all Elect and Reprobate, both men and Angels; he confirmeth this testimony with an Oath, and giveth charge that it be made known to the House of Israel: Say unto them, As I live sayth the Lord God, I have no plea∣sure in the death of the wicked; but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways, for why will ye dye O House of Israel? Ezek. 33.11.

But it may be sayd, The Scripture seemeth to speak other∣wise elsewhere, I also will laugh at your calamity;* 1.106 I will mock when your fear commeth, Prov. 1.26, 27. Answ. Death is considered; either as it is the destruction of the creature, or as it is the execution of justice: God delighteth in it as it is the declaration of justice, but not as it is the destruction of the cteature: of which more afterwards.

The sum of the Answer to this Objection is: God be∣ing an absolute Lord, having freely enabled man with pow∣er, whereby he might have lived for ever, and not have Sinned. His Decree being only the Antecedent, not the cause. Man an Antecedent, and the cause of Sin; Sin the only deserving cause of punishment; and lastly, God not delighting in the death, no not of Sinful man; most unjust∣ly, and unthankfully do the non-elected complaine of God, Because besides that power given them whereby they might

have been happy, He was not pleased over and above, to bestow upon them that absolute-special grace (which yet he was pleased to do unto his Elect) whence they could not make themselves miserable: and whereby he would make them happy.

The doctrine of the absoluteness,* 1.107 and necessity, or infal∣libility of the Decree, takes away the liberty of the second cause.

For answer to this Objection,* 1.108 consider these three par∣ticulars. 1. Wherein the nature of Liberty doth consist. 2.* 1.109 That the same act in a diverse sence, is both Evitable and inevitable. 3. That necessity and liberty consi strogether.

The liberty of the second cause, doth not consist in a power of indifferency, to act or not to act: independent of, and not subordinate unto the Decree.

The second cause, however it acts, is subordinate to the first cause, for notwithstanding the will is a free agent, yet it is a second cause; therefore must needs be an effect, in respect of the first cause: and consequently subordinate thereunto. The will of man is a free agent, but so, as it is a second free agent; not a first free agent. The will is a free principle, but yet, it is a second, not a first principle. The will is its own free mover, yet not its first mover. 'Tis true, the will is the cause of its own acting, yet so, as it is al∣so true that it is not the first, but the second cause of its acting.

It is sufficient unto the being of humane liberty,* 1.110 that man acts without all constraint, deliberately, and according to the proper free-motion of his own will.

So far is the Decree which is an immanent act, or the de∣termination of the second cause in its working by the first, which is a transient act, from being a prejudice unto liberty, that the second cause can neither be free, nor act freely, without both.

It is truth, that the subordinate free-agent (the thing be∣ing yet to do) may either do, or not do the same act: Al∣beit, which of the two he will freely incline unto, is infalli∣bly fore-decreed. For example. Thomas not yet being

come into the house, 'tis a truth, 1. That he may either come, or not come into the house, which he pleaseth. 2. 'Tis not a truth, That he can both actually come, and not into the house. 3. Tis a truth, he will do that of these two freely, which God hath decreed absolutely.

The same action in a divers sence, is both evitable,* 1.111 and inevitable. Evitable in a divided sence, i. e. in respect of mans liberty, Inevitable in a compounded sence, i. e. in respect of the Decree. The sence of division, is the consideraton of the future act of a free Agent in it self,* 1.112 without the consi∣deration of the Decree. The sence of composition, is the consideration of the future act of a free Agent, together with its subordination unto the Decree.

These two Propositions, 1. Adam might not have sinned,* 1.113 2. It could not be but that Adam would sin, are both true; and notwithstanding they may so seem, yet they are not op∣posite one unto the other: not being both of the same kind. Adam might not have sinned, is a Categorick, or sim∣ple Proposition, and is true of Adam in the sence of divisi∣on, considered as in himself. It could not be but that A∣dam would sin, is a Modal, or qualified Proposition, and is true of Adam in the sence of composition, being considered as subordinate to the Decree. The Jews might have broken the bones of Christ, is true; speaking in the sence of divi∣sion, i. e. looking at the free-will of the Jews, as in them∣selves. It could not be that the Jews would break the bones of Christ, is true, speaking in a sence of composition,* 1.114 i. e. looking at the free-will of the Jews, as subordinate to the Decree, John 19.36. That answer of Elisha to Hazael, enquiring of Benhadads recovery, containeth in it two like Propositions. 1. Thou mayest certainly recover. 2. Thou shalt surely dye, 2. King. 8.10. These seem to be opposite one unto the other, yet are not so.

The first is a Categorick, or simple Proposition; and is true in a sence of division, considering his disease, as in it self; which so considered, was curable.

The second is a Modal, that is, a modified, or qualified Proposition, looking at him diseased, as subordinate unto the

Decree; which had preordained his death, through the sti∣fling of Hazael, by occasion of this disease.

Necessity (viz. necessity of infallibility,* 1.115 or immutability) and liberty consist together. Notwithstanding our weak ca∣pacities less conceive how, yet most manifest it is; that ne∣cessity and liberty consist together. God is essentially, ne∣cessarily, and freely good:* 1.116 the Saints in glory are necessarily, and freely good by participation. The irregenerate are ne∣cessarily, and freely bad.

The Liberty of man, though subordinate to Gods De∣cree, freely willeth the very same thing, and no other, then that which it would have willed, if (upon a supposition of impossibility) there had been no decree.

Man acts as freely, as if there were no decree; yet as in∣fallibly, as if there were no liberty. Liberty is the effect of the Decree, so far is the Decree from being a prejudice to liberty.

Shall we therefore deny that which is manifest because we cannot comprehend that which is hidden:* 1.117 Shall we say, That which we see to be so, is not so, because we cannot find why it is so.* 1.118 August.

Nunquid ideo negandum est quod apertum est, quia comprehendi non potest, quod occultum est; nunquid in∣quam propterea dicturi su∣mus quod ita esse perspici∣mus, non it a esse: quoniam cu∣rita sit non possumus invenire.

All the Doctors (saith Caje∣tan) affirm, That future con∣tingent acts are evitable abso∣lutely, and may not-be; yet in order to divine Providence, and the Efficacy of the Will of God, they are inevitable. And the distinction (saith he) of the sence divided, and compound∣ed, is given commonly by the Doctors, for the concording of the liberty of the will, and contingence of things, with the infallibility of divine Pro∣vidence. This doctrine Caje∣tan approveth, though he af∣firmeth, That it doth not qui∣et his understanding, and ther∣fore he captiveth it into the obedience of faith: in which saith Alvarez, he speaketh most learnedly, and most pi∣ously.

Dicit Cajetanus omnes De∣ctores affirmare quod futuri actus contingentes sunt evi∣tabiles absolutè, & possunt non esse, tamen in ordine ad divinam providentiam & ef∣ficaciam divinae voluntatis sunt inevitabiles. Et ait di∣stinctionem, de sensu composi∣to, & diviso, de necessitate consequentiae & consequentis, communicatur assignari â Do∣ctoribus, ad concordandam li∣bertatem arbitrii, & contin∣gentiam rerum, cum infalli∣bilitate providentiae divinae. Et ipse Cajetanus ibi approbat istam doctrinam, quamvis as∣serat eam non quietare intel∣lectum nostrum, & ideo ipse captivat suum, in obsequium fidei in quo nimirum doctissi∣mè loquitur, & piissimè.

One of the Modern Writers laugheth (saith also a late Wri∣ter) when in conciliating the efficacy of divine causality, with humaneliberty: we fly to the anchor of ignorance: per∣swading that the understanding is to be captived into the obe∣dience of Christ. But we are not ashamed (saith he) to ac∣knowledg ignorance in those things which exceed man's capacity.

Irridet quidam juniorum (loquitur de conciliatione effi∣cacitatis divinae causalitatis cum libertate mutabilitatis,* 1.119 evidenti ratione.) Discipulos sancti Doctoris, eo quod ut ipse loquitur, ad anchoram confu∣gimus ignorantiae, suadentes captivandum esse tntellectum in obsequium Christi. At nos non erubescimus ea ignora∣re, quae superant humanum cap∣tum.

Most certain it is that in this matter of reconciling Provi∣dence (which in effect com∣prehendeth also the reconci∣liation of the Decree there∣with) of God, with the con∣tingency of free actions, that there are many things in which we ought humbly to ac∣knowlege the weakness of our understanding, retaining what we have certain out of the Scripture, notwithstanding difficulties, the solution & per∣spicuous understanding wher∣of we find by experience, is not given to man in this life.

Certissimum est in hac mat. ria de providentia & ejus conjunctione cum actio∣nibus•• humanis,* 1.120 conciliatione item cum actionum libera∣rum contingentia, multa esse in quibus humilitèr agnos∣cere debemus mentis nostrae imbecilitatem, retinentes quod ex Scripturâ certum habe∣mus, non obstantibus diffi∣cultatibus quarum solutionem & perspicuam intelligentiam homini in hac vitâ, datum non iri experimur.

In Logick an Argument begets faith,* 1.121 but in Divi∣nity Faith makes Argu∣ment.

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 infallible∣ness 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 salvati∣on.

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 ever∣lasting Counsel hath conjoyned.

More particularly, The falshood of this perillous, and just∣ly 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 ex∣ample, 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 Pro∣position: 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, consi∣dered by themselves. Not in the Antecedent, viz. Belie∣vers live finally afer the flesh: Not in the Consequent, viz. That Believers shall dye. The like is to be seen in this Pro∣position; 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 them∣selves, 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 con∣junction of the end and means together: 'Tis not a truth for us to conclude we shall attain the end, though we dis-joyn the end, and means asunder. It is therefore against the truth of the Scripture for an elect man to say, Though he live after the flesh, he shall be saved: as also for the Reprobate to say, Though he live after the spirit, he shall be damned.

2. It implyeth a contradiction, for us to acknowledge the Doctrine of the Decree, that tyeth the end and the means together to be a truth; and yet to say, it is in vain to use the means; for (that notwithstanding) we shall not be partakers of the end.

3. It is irrational, and it is as if one should argue thus: Because God hath decreed such an end to be attained by such means, therefore it is in vain to use the means to that end.

4. It is at least implicitely legal, in that it objects not a∣gainst 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.* 1.122

That was a Legal, yea an abominable speech of those who said (in Augustines time) If you would not have that obedi∣ence, 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.* 1.123 It is Diabolical. 'Tis a Diabolical bitter scoff (saith Ʋrsin) If I am Elected I may do what I list, it shall nothing hurt me. But is it not a discouragement to use means whilst we are uncertain of the success?

To conclude so far is the doctrine of the Decree from be∣ing 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.* 1.124

No event the accomplishment whereof is the fulfilling of the Will of God, is sin. But sin is an event, the accomplish∣ment whereof is the fulfilling of the Will of God, Rom. 9.19. For why doth he yet finde fault?* 1.125 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.* 1.126 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 rule. There is no repugnancy between these two propositions. 1. It is the duty of man to beleeve. 2. It is not the purpose of God to give him grace to cause him to beleeve.

Obj. 8. The Event, out of which according to the Decree of God cometh good, yea that great good of the manifestation of the glory of God, ought not to be counted sin, nor is the doer thereof to suffer vengeance: But sin is that event out of which cometh this great good; Therefore why should sin be accounted sin, or the doer thereof suffer vengeance? See Rom. 3.5, 7.

Ans. This Objection is framed in the person of man, (I speak as a man, vers. 5.) not as from God, and being both blasphe∣mous and absurd; the Apostle censures it in the same place with an holy abomination; God forbid, vers. 6.

Sin in it self tendeth only unto evil, it is by accident that it becometh a means of any good: 'Tis the occasion,* 1.127 not the cause of the manifestation of the glory of God. That sin which in its own nature tends only unto evil, is turned into an occasional commendation of the Righteousness and other Attributes of God, doth not at all excuse sin, but commends the wisdom and goodness of him that brings good out of evil; yea a far greater good out of sin, then sin it self is an evil. So of the Objections.

The Decree is to be propounded in the same order in which God hath revealed it in his Word. God knoweth best how to reveal his own mind: And we speak well when we speak after him. In particular these Rules are to be observed.

Rule 1.* 1.128 Not Gods Decree, but the Command is the Rule of Faith and Obedience.

Rule 2. Consider of the Decree as proceeding according to the order of the End, and the means conducing to that End; hereby finding the End of God in them that perish, not to be the death of a sinner, but the manifestation of the glory of his Justice in punishing man for sin, and the blame∣able cause of death to be sin; appears, the unwarrantableness, as well as the offensiveness of such expressions, as God made man to damn him, &c. together with the groundlessness and sinfulness, of blasphemous charging God with cruelty in his Decree of Reprobation. O Israel, thou hast destroyed thy self, but in me is thy help found, Hosea 13.9. Here God removeth from himself the being the cause of the destruction of Israel. He also denyeth solemnly, Ezek. 18.23, 32. yea with an Oath, Ezek. 33.11. That he taketh any pleasure in the death of a sinner. Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, why will ye dye, O house of Israel?

Death (as we saw before) is considered as the destruction of the sinner, or as an execution and declaration of Justice: God delights in it, as it is a declaration and execution of Ju∣stice; but not as it is the destruction of the sinner. In the execution of Justice upon a Malefactor, we must distinguish between punishment and destruction: Punishment is from the Judg, destruction is from the evil doer. Punishment pro∣ceeds from the Author of the Rule of Justice, as the efficient Cause; but destruction from sin, as the meritorious Cause. Though punishment, as it destroyeth the creature, be an evil to Nature; yet, as it is a declaration of Justice, it is a moral good. 'Tis true, Condemnation followeth infallibly upon Re∣probation: yet so, as Reprobation is the antecedent, not the cause of sin; sin both an antecedent and cause of condem∣nation. None are condemned because reprobated, but because they sin. Notwithstanding man be reprobated, yet if he had not sinned, he should not have dyed.

Rule 3. We must not separate between the end, and the means.

That Diabolical Sarcasme, and bitter scoffe invented to the abuse, and derision of the Doctrine of the Decree; is not only an untruth, but implyeth a contradiction; viz. If I be elected, howsoever I live, I shall be saved; and if I be not elected, live I never so well, I shall be damned. Satan in this Sophism, divides the end and the means asunder, which God hath joyned together. The Decree consists not of the end without the means, nor of the means without the end, but of both together: Both end and means are contained in one Decree. Yea, so far is the Decree from admitting such an inference, as that the contrary infallibly followeth thereup∣on: and in point of Election, is not only necessarily con∣cluded, but irresistably caused. Faith, repentance, new-obe∣dience, and perseverance, being the effects of Election, Acts 27.24. God had decreed by the ship-mens staying in the ship, to run the ship a ground near the shore, so as that all there might escape safe to land. He concludes unsafely from thence, that saith, Do now as they will, Stay the ship-men in the ship, or not, there shall no man perish: For except the ship-men abide in the ship, ye cannot be saved, ver. 27. Just so do they reasonlesly, and to their own destruction conclude, who notwithstanding God hath from the beginning chosen us to salvation, through sanctification of the Spirit, and belief of the truth, 2 Thes. 1.13. Yet infer, if they were elected, live as they will; whether they believe or not, be sanctified, or not, they shall be saved.

There was one (saith Augustine) of our society, who when his brethren expostulated with him,* 1.129 why he did some things which ought not to be done; and why he did not some things that ought to be done; answered, What kind of one soever I now am, I shall be such an one, as God hath fore∣known me to be. Who truly (saith that Ancient) said the truth, and by this truth profited not in good, but so much pro∣fitted in evil, that forsaking the Society of the Monastery, he became a Dog, returned to his vomit again, and as yet what he will be, is uncertain.

Rule 4. We must be carefull to distinguish between the Doctrine of the Decree, and the Personal Application there∣of,

in point of Election, and Reprobation.

The Doctrine of the Decree, is commanded to be taught, and learned, and is many ways useful both before and after faith respectively. But the Personal Application thereof be∣fore faith, in point of Election, or during this life in point of Reprobation, (of which more in the two next following rules) is forbidden, and is inexpedient, and hurtful many ways.

Rule 5.* 1.130 'Tis a sin for any man in this life to conclude that he is a Reprobate. Because Final Disobedience, the Conse∣quent, and Argument of Reprobation cannot be known be∣fore death. Should any desperate person argue to this pur∣pose, he must reason out of the Word; for no one knoweth who are reprobate but God; and those to whom God re∣vealeth it in his Word. But the reprobation of any particu∣lar person, that either is, or shall be, during this life, (the cases of the sin against the Holy Ghost, Matth. 12.32. And Anathema Maranatha, 1 Cor. 16.22. which are rare, and extraordinary, excepted:) is not to be found in the Word.

Rule 6. No Person can know that he is elected before faith.

It is the duty of every one that heareth the Gospel, to believe in Christ. It belongs to us by the help of the Do∣ctrine of the Decree, and all other means, to apply our selves unto the great duty of believing;* 1.131 and not to enquire before the time after what is decreed concerning us in particular. It is both sin and folly for us to trouble our selves, and de∣lay our yeilding obedience unto a Command known, with scruples about our Personal-Election, remaining hitherto a Secret unrevealed: and as yet inexpedient for us to know; the enquiry after which before faith, we are forbidden: though by it, and other saving effects of that everlasting Love of God, we are directed, and commanded thereunto. No man in danger of drowning in the waters by reason of shipwrack would in case of lines cast out, with a charge that the persons then fleeting to and fro in the waves should make use thereof for their safety, forbear to lay hold

on them, until such time as the mind of him that cast them out, were known in particular concerning him. What poor Lazarus standing amongst many others, if the rich men cast∣ing money amongst them bid them all to take part thereof, would abstain, until he knew what the purpose of that rich man were concerning him?

It belongeth to every one that believeth, to believe that they are elected.

From the Instant of believing, there is a certainty of the Object, i. e. The thing believed, Namely, a state of favour is certain, though there be not yet a certainty of the Sub∣ject; that is, The person believing is not certain, that he is in a state of favour, and consequently, that he is beloved of God. Without which added to the former, the believer nei∣ther can, nor ought to rest: For the attaining hereof, he hath revealed his love to the believer, 1 John 5.10. 1. Thes. 4.5. Knowing, Brethren, Beloved, your Election of God, &c. commanding us to make it sure. Give diligence to make your calling and election sure, 2 Pet. 1.10. The Spirit is therefore given us, 1 Cor. 2.12. Yea, he hath been pleased to take up∣on him the work to reveal it to us, Ephes. 4.30. The attain∣ing thereof, is a matter of much praise unto God, Rom. 4.20. Much enlargeth the heart to God and man, Cant. 8.6. 1 John 4.16, 17, 18. It is as necessary in time of temptation, as an Helmet unto the Souldier, Ephes. 6.17. as an anchor to the ship, Heb. 6.19. Without it our hearts dye, with it we live in sad hours. And not only so, but we glory in tribu∣lations also, knowing that tribulation workth patience, and patience experience, and experience hope, and hope maketh not ashamed, because the Love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us, Rom. 5.3, 4, 5.

Rule 7. Though the Decree be absolute, yet the Dispen∣sation of the Decree in the Gospel is conditional. That in∣definite Proposition, Whosoever believes, shall be saved, is equipolent unto that conditional, If you believe, you shall be saved, John 3.16. Revel. 3.20. Yet here carefully ob∣serve, That by a condition we are alwayes to understand

not a condition properly so called, but a consequent condi∣tion; scil. such a condition, the performance whereof is not left unto the Elect, but is undertaken for by the Elector; and therefore is not only not opposite unto, but is both an effect and argument of an absolute Decree; and also of an absolute Covenant of grace.

The Dispensation of the absolute Decree, is Condi∣tional.

1. Because God discovers not his Eternal differencing Intent to any person in Christ, before the actual Applicati∣on of Christ by faith.

God holds men uncertain of their particular Election in Christ, until they do believe in Christ.

2. That all to whom the Gospel cometh, being yet in their natural estate, and therefore children of wrath, the Elect even as others, Ephes. 2.3. may look at themselves so far as they are alike in sin, to be also in like danger of con∣demnation: and so far as they are alike under the Ministery, or preparatory work, to be answerably encouraged in their Ministerial and preparatory hope of effectual vocation, and salvation; but hitherto without any particular application of Election, or Reprobation.

3. That men may be admonished of their duty to believe, whether they are elected, or not elected.

4. That they may know what to do that they may be saved.

5. That God may proceed with man in such a way as is most sutable and agreeable unto a reasonable creature: Namely, by perswasion, and Proposal of Arguments.

6. That the outward Dispensation being alike to all, both Elect, and Reprobate; the Reprobate may be found with∣out excuse for their unbelief.* 1.132 Jesus Christ tendered as a suf∣ficient Saviour to all that hear the Gospel, with a Command to believe, and a Promise that Whosoever (none excepted) believeth, shall be saved; is sufficient in respect of the suffi∣ciency of outward means, (though not in respect of inward efficacy) unto the salvation of the hearers: More then this, in respect of external means, is not tendered unto the Elect;

nor less then this unto Reprobates. The tender then being so great, and so far the same unto both, albeit the Elects receiving of it be the effect of special grace, yet the Re∣probates rejecting of it, is without excuse.

For neither doth the Gospel (saith Zanchy) signifie God's Will to be, that this or that man, suppose Peter or Paul shall be saved: and accordingly that his Will is, that this or that man shall believe in Christ: but the Gospel publisheth, that it is God's Will, That whosoever will be saved from death unto E∣ternal life, they ought (that is, it is their duty) to believe in Christ: But who those are, he himself truly knows; but in no measure hath made known by the Gospel, and that because it is not expedient. Therefore the Lord Jesus in the preaching of the Gospel, did not express whom he had chose, but preach∣ed only in general. First, That he came indeed that men should be saved: Nextly, What ones both the Father, and he would have them to be, which shall be saved; Namely, Believers: and such as are obedient to the Commands of God. Thus is provision made for the salvati∣on of the Elect; the Reprobates are left without excuse, and none have any occasion given them to despair.

Neque enim Evangeli∣um significat,* 1.133 Deum Velle ut hic aut ille puta Petrus, & Paulus serventur: ac proinde velle ut hic & ille in Christum credant: sed praedicat Deum Velle, ut quicunque volunt à morte in aeternam vitam servari, ii credant in Christum. Qui∣nam vero isti sint, novit ipse: at per Evangelium minimè docet; id{que} propterea quod non expediat. Idcircò Do∣minus Iesus praedicatione Evangelii, non explicabat quos eligisset, verum in ge∣nere tantum praedicabat pri∣mum quidem se venisse ut homines serventur; Deinde qualesnam & Pater, & ipse vellent e••s esse qui sunt servandi, fideles scilicat & obsequentes Mandatis Dei. Ita Electorum saluti consu∣lebatur, & Reprobi inex∣cusabiles reddebantur: & nemini dabatur occasio de∣sperandi.

Obj. A conditional Dispensation cannot consist with an absolute Decree.

Ans. Yes, very well: Because the condition of the Go∣spel is not properly a condition, but only a consequent con∣dition, viz. such an one, the performance whereof is absolute∣ly undertaken for by the Author of the Decree, and infalli∣bly followeth thereupon. Psal. 89. from the 30, to vers. 38. it appeareth by the absolute promise there, that God had absolutely decreed to settle the Throne upon the seed of David, notwithstanding his children should forsake his Law, and should not walk in his Judgments; yet Psal. 132.11, 12. the same blessing is promised to the seed of David upon con∣dition; If thy children will keep my Covenant, and my Testi∣monies that I shall teach them, their children also shall sit upon thy Throne for evermore. Where, not only a conditional Pro∣mise consists with an absolute Decree,* 1.134 but (as Dr Ames ob∣serveth) a conditional Promise is subordinate to an absolute Promise.

Gods absolute Decree is to manifest the glory of his Ju∣stice in punishing the final disobedience and unbelief of the Reprobates living under the Gospel with eternal fire; yet is this condemnation conditionally dispensed, viz. He that beleeveth not shall be damned. Yea so far is it from being a truth, that a conditional Promise (understanding by a condi∣tion, a consequent condition) is inconsistent with an abso∣lute Decree; that it is manifest, that an antecedent Con∣dition, that is a condition properly so called, such as, Do this, was in the Covenant of Works (the performance whereof was not undertaken for by God, but was left unto man to be performed by his own strength, and that before he could be made partaker of life) may consist with an absolute De∣cree. It was Gods absolute Decree, to manifest the glory of his Justice in the punishment of man for his sin against God in the Covenant of Works, as the event proveth: Yet this death absolutely decreed was conditionally dispensed, Gen. 2.17. In the day that thou eatest thereof thou shalt dye.

How the conditional dispensation of Salvation in the Go∣spel ariseth out of the absolute Decree, appeareth thus:

Gods Decree is,* 1.135 That a certain number of such particular persons shall be saved by faith in Jesus Christ.

In this Decree Faith and Salvation are so indivisibly joyn∣ed together, that wheresoever the one is,* 1.136 there the other necessarily and infallibly followeth. Hence this general Pro∣position, Every Beleever shall be saved; and this condition∣al, If you beleeve you shall be saved; and this imperative, Be∣leeve and you shall be saved.

Here behold the Wisdom of God in the mysterious dis∣pensation of the Gospel, whoso administers his absolute De∣cree; as that there is as much place left for an efficacious conditional dispensation, as if the Decree it self were condi∣tional.

Before the Elect do beleeve it is certain that they shall be saved, albeit they neither are in the state of Salvation, nor know any more concerning the same according to the ordi∣nary dispensation of God, then one may do who is not elect∣ed. After that they do beleeve, and God personally hath revealed that they shall be saved, yet in case of backsliding from God, they may not only lose the sense of their Salva∣tion, but also be justly delivered up to such fears of condem∣nation, as if they were not in a safe estate.

As it is a truth, that Peter a Beleever cannot sin finally, but shall repent, and be saved: So it is a truth, that if Peter and the other Disciples (though Beleevers) convert not from their present ambitious affectation of greatness, that they shall not enter into the Kingdom of Heaven, Mat. 18.3. 'Tis a confessed truth, that the beleeving Romans cannot finally live after the flesh, nor dye: and it is a truth also, that if ye, i. e. those very beleeving Romans, live after the flesh, they shall dye, Rom. 8.13.

Obj. 2. How can it be said in truth unto Judas, or any other who is not elected living under the Gospel, If you be∣leeve you shall be saved; when as God hath absolutely de∣creed to manifest the glory of his Justice in condemning

them for their sin and unbelief?

Answ. As truly as it can be said unto John, or any other elect person (as yet not effectually called) John, or such an one, If you do not beleeve you shall be damned; notwith∣standing God hath absolutely decreed that they shall beleeve and be saved.* 1.137

It is a granted Truth, by Logicians on all hands, concern∣ing conditional Propositions; That, that truth followeth from conditional Propositions (both the parts thereof being joyned together) which is not a truth, concerning either part of them, being taken asunder. So John 8.51. And if I should say I know him not, I should be a lyar like unto you. Here is a truth in the Consequence; for Christs words are true, that (with reverence be it spoken) should he so say, he should be a lyar; though neither part dis-joyned could be a truth, viz. either that Christ should say he knew him not, or that Christ should be a lyar. So Rom. 8.13. If you [you Beleevers] live after the flesh, you shall dye. The Consequence of the Proposi∣tion is good, but both the antecedent and consequent of the Proposition being taken asunder are false; sc. either that Beleevers could live finally after the flesh, or that Beleevers shall dye eternally.

The Decree being God himself decreeing,* 1.138 and the Cause of all things; as it helps our understanding concerning God himself, so is it exceeding useful for our better and fuller un∣derstanding of the creature, and the whole mystery of God∣liness: As the knowledg of the Cause conduceth to the bet∣ter knowing of the Effects.* 1.139 Other Consectaries (for many might be drawn) omitted.

Hence we learn

• 1. What is the first and universal Cause of all things.
• 2. That the Will of God is one.
• 3. The Absoluteness of the first Cause.
• 4. That no effect nor event falleth out besides the intent and deliberate constant purpose of the first Cause.
• 5. That God knoweth all things, and seeth all things, always.
• ...

• 6. The Soveraignty of God, i. e. That God's Will is the first Rule of all things.
• 7. The perfect wise Administration of all things, and all events.
• 8. The nothingness of the creature.
• 9. The Dependance of the creature upon the Will of God, and especially in matters of grace.
• 10. The Sanctifying of God in all our chan∣ges, by the due acknowledgement of, and quiet subjection to the all-decreeing and all-disposing Will of God.
• 11. Matter of high thankfulness unto the Elect.

1. The Will of God is the Cause of all causes;* 1.140 second causes are the effects of the first cause. The will of man is an instrument disposed, and determined unto its action, ac∣cording to the Decree of God. The rod is not more subor∣dinate unto the hand of the Smiter, nor the staff to the hand of the Mover, nor the Axe to the hand of the Hewer, nor the Saw to him that shaketh it, Isai. 10.5.15. nor any other passive instrument, to the hand of a free Agent; then the will of man is unto the Decree of God. It necessa∣rily following from the perfection of the first cause, That no creature can be so subordinate unto its fellow-creature, as every creature is unto God. As in the Genealogies of men descending from God, there is no step in ascending from Son to Father, until we come unto God the first and Uni∣versal Father, in respect of whom, all other fathers are sons: So in the order of the creature, descended also from the same God, there is no stay unto the understanding in ascending from effect to cause, until we are come unto God, the first and universal Cause; in respect of whom, all other causes are effects.

2. The Will of God is one and the same, not divers:* 1.141 He is in one mind, Job 23.13. There can be but one will in God, because there is but one God, willing what is willed, and that with one Act. This is further confirmed from the

Simplicity of God: the contrary would argue imperfection, and change in God.

The Will of God in the Decree, and the Will of God in the Command, are the same, not two divers, or contrary Wills: distinguished only, as the Will of God in general, whether secret, or revealed: and the Revelation of some part of that Will.

The Decree determineth what shall be done, the Com∣mand sheweth not what shall be done, but what is the duty of man to do, or leave undone.

The Command of Judas to believe, sheweth that it is the Will of God to make it Judas his duty to believe: but not that it is the Will of God, that he shall believe. The Command that Pharaoh should let the people of Israel go, sheweth, that God hath willed it to be Pharaoh's duty to let the people of Israel go, but not that God hath willed that Pharaoh should let the people of Israel go. The Com∣mand that Abraham should offer Isaac, sheweth, That it was God's will to try Abraham concerning the offering of Isaac, and that it was Abrahams duty to apply himself to offer Isaac; but not that it was Gods will that Abraham should offer I∣saac. Gods Will is always fulfilled,* 1.142 he cannot fall short thereof.

The Jews in crucifying Christ, brake the Command, Acts 2.23. Him ye have taken, and by wicked hands have crucified and slain: yet fulfilled the Decree. For of a truth, a∣gainst the Holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together,* 1.143 for to do whatsoever thy hand and thy counsel determined before to be done, Acts 4.27, 28. Shimei in doing what God had forbidden in the Command, Exod. 22.28. doth what God had bidden in the Decree, 2 Sam. 16.10. Those ten horns in giving their power to the Beast, brake the word of the Command, yet fulfilled the De∣cree, Revel. 17.

It is from the same Will of God, that Christ should be crucified by the Jews, that it shall be the duty of the Jews not to crucifie Christ, and by a Command to impose this duty on the Jews of not crucifying Christ.

The infallible ordering of the Being of sin for a better end, and the forbidding of sin, are not at all inconsisting one with the other, but fall under the compass of the same one Volition of God.

3. The Will of God is absolute.* 1.144

Either the Will of God is absolute, or conditioned, not conditioned: Thence it would follow, That he were not the first and universal Cause, nor immutable, nor certain of future events, and that all things did not depend upon him. Though the application of the thing willed, be con∣ditioned, yet the willing, together with the execution of the application thereof, is absolute. Faith is the condition of salvation, Whosoever believeth, shall be saved:* 1.145 yet both faith, and salvation by faith, are willed absolutely.

The Will of God is irresistable. There is no hindering of the execution thereof: But he is in one mind, and who can turn him? what his soul desireth, even that he doeth, Job 23.13. But our God is in the Heavens: he hath done whatsoever he pleased, Psal. 115.3. The Lord of Hoasts hath sworn, say∣ing, Surely as I have thought, so shall it come to pass, and as I have purp sed, so shall it stand, Isai. 14.24. And he doth according to his will in the Army of Heaven,* 1.146 and among the Inhabitants of the Earth, and none can stay his hand, Dan. 4.35. For who hath resisted his will, Rom. 9.19. I know that thou canst do every thing, and that no thought of thine can be hindered. So some read that, Job 42.2.

As God is free to will what he pleaseth, and immutable without any change of his Will, so he is Omnipotent; to effect what he hath willed.

4. No effect nor event falleth out besides the in∣tent,* 1.147 and deliberate constant purpose of the first Cause.

Obj. Time and Chance happeneth to them all.

Ans. The Hebrew word, translated Chance, doth not sig∣nifie chance in that sence, wherein we ordinarily take it, viz. For an event that falleth out besides the intent of the first cause, but an evil occurrent: Like as the same word is used, 2 King. 5.4. and in that place so translated. So that

the meaning is, I returned, &c. but time, and evil occur∣rents; that is, disappointment in respect of their expecta∣tion, and order of the second causes, happeneth unto all. As for the word Fortune in the sence of the Gentiles, it is a Blasphemy which the Devil hath spit upon Divine Provi∣dence, whence it repented Agustine, that he had so often used that word.

5.* 1.148 From the Doctrine of the Decree, it clearly followeth (not to mention here how the like truth shineth forth also in other Attributes of God) that God knoweth all things, and seeth all things always.

He knoweth all things, because he knoweth his own Will, in which are all things eminently. We know things Analyti∣cally by ascending from the effect to the cause; but God knoweth things Genetically, and in their cause. The in∣created Idea of things, is God himself representing the Be∣ing thereof in his own mind. Hence God seeth things in his own Will, before he seeth them in themselves. He hath the Idea of things in himself, and receiveth it not from the things themselves. With us the creature is the Sampler, and our knowledge of it, is the image thereof: But in God the Divine Knowledge is the Sampler, and the creature is the image thereof. As God knoweth all things, so he both seeth and mindeth all things always, because he always actually knoweth his own mind, being a perfect and constant Act. All things are always present with him, as fresh in his mind throughout their whole duration, whether of time, or E∣ternity; as in the first, or any other instant of their Being. What Peter speaks of day, and a thousand years, in inference unto God: One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. 3.8. may be also said of a moment; and the whole duration either of time, or of the Eviternity of the creature. One moment with the Lord is as all duration of time, and all duration as one mo∣ment.

6.* 1.149 It is God's Prerogative to dispose of all things as he will.

God is that only absolute Potter, having power to dispose

of one vessel unto wrath, and of another unto mercy; to make vessels of honour, and dishonour, Rom. 9.21, 22, 23. He giveth Kingdoms to whomsoever he will, Dan. 2.21. and 4.17. He divideth gifts to every man severally as he will, 1 Cor. 12.11. He hath mercy on whom he will, Rom. 9.19. All is his; and it is lawful for him to do with his own what he pleaseth, Mat. 20.15. Gods pleasure is the supreme and satisfactory Reason of his Administrations. Gods Will is mans Rule, but Gods Rule is his own Will. We have a Lord, and are under Rule, theresore owe an account; Luke 16.2. Give an account of thy Stewardship. God is an absolute Lord, having no Rule but his own Will; therefore giveth not account of any of his mat∣ters, Job 33.13.

This Truth containing in it no less then the knowledg of God and of our selves, evidently leading us to the acknow∣ledgment of Gods allness and mans nothingness, is often in∣culcated in the Scripture: Know the Lord, Jer. 31.34. It is the Lord, let him do what seemeth him good, 1 Sam. 3.18. God may do what he will; why? He is the Lord. Thou shalt do this, thou shalt not do that, as in the Decalogue; why? I am the Lord thy God; I have legislative Power, Exod. 20.2.

This Attribute of his Lordship, in which a great part of his Name consists, God will have known in respect of spiritual things; Exod. 33.19. Rom. 9.15, 16, 18. Therefore hath he mercy on whom he will have mercy, and whom he will he har∣deneth. In respect of temporal things: Job, though he knew this truth in an high degree, and sanctified God ac∣cordingly, Job 1.21, 22. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord: yet God takes much pains to teach him, and he suffered much pain to learn it better; and which is much to be observed, God taketh not his hand off from him, until he had profited according∣ly, and confessed his folly in complaining of Gods dealing with him, and desiring to dispute with God, as unsatisfied concerning his proceedings with him, against whom he was moved without a cause: Compare Job 2.3. and 13.2. and 40.3, 4, 5. and 42.1, 6. God abased Nebnchadnezzar (that

child of pride) by teaching him this lesson, though with seven years sharp discipline: And they shall drive thee from men, and thy dwelling shall be with b asts of the field, they shall make thee to eat grass as Oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the Kingdoms of men, and giveth it to whomsoever he will, Dan. 4.32, 17, 25, 35. We do not know our selves, till we acknowledg Gods abso∣lute Right over us; nor do we acknowledg the glory of Grace, till we see his Will as the first Cause thereof; nor do we acknowledg the glory of his Will, until we acknowledg and acquiesce in his Will, as the Rule of Righteousness, the first supreme and satisfactory Reason of all things and all events. Christ rests here: Even so Father, for so it seemeth good in thy sight, Mat. 11.26. The Saints rest here: For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.

7.* 1.150 The administration of all things and all events is order∣ed in perfect Wisdom: Who worketh all things after the counsel of his own Will, Ephes. 1.11. Counsel is attributed unto God, to shew, that whatsoever he doth, is done in perfect Judgment. All, even the least of the motions of the creature, are ordered not by a counsel of men, or a counsel of Angels, but by the Counsel of God. The rings of the wheels (which signifie the changes of this life) though they were high and dreadful, yet were full of eyes, Ezek. 1.18. The Counsel of God runneth throughout his Providence. The Counsel of God is to be seen in the folly of man. The disorder of the second Causes, falleth under the order of the first. The De∣cree disposeth both of the Means and the End; the Execution thereof consisting in Creation and Providence, is the only and best way to the best End.

It is an Attribute of the first Being, that is, of God the Creator, to be the last End, Prov. 16.4. Revel. 4.11. Isai. 41.4. and 44.6. and 48.12. Rom. 11.36. Rev. 1.8, 11, 17. and 21.6. and 22.13. This appears in that God hath all perfection. The final Cause therefore being a matter of perfection, God must needs be the final and universal End of all things. The same is concluded from the imperfection of the creature, the

end perfects the thing; if the creature were its own end, Gods work should end in imperfection. As it is impossible that there should be any creature that doth not depend upon the influence of God in its next efficient Cause; so, it is im∣possible there should be any creature, not depending upon the intention of the glory of God, so as to be referred there∣unto as unto its last End; otherwise there would be a pro∣gressus in infinit••m, an End without an End.

The goodness of the creature is not placed in its own well∣being, but in the representation of the Perfections of God.* 1.151 The goodness of the creature is considered either in respect of it self, or in respect of its end, viz. to be a glass wherein the Perfections of God shine forth. If it be considered in it self, so it might have been better with it then it is: Mat. 26.24. It had been good for that man if he had not been born. But if it be considered in respect of its last end, the present admini∣stration thereof is best. Obedience is better then disobedi∣ence considered in themselves; but had there been no dis∣obedience, there had not been so great a manifestation of the glory of God: had not any sinned, there had been no Hell, no Gospel, no Jesus; and albeit God had always been bless∣ed for ever, yet he had not been the God and Father of our Lord Jesus.

The Wisdom of God is a Justice whereby God giveth unto himself that which is his due, and consequently orders all things so as may conduce most to his own Glory.* 1.152 Seeing it is necessary that whatsoever God doth without himself, he should do for himself as the last End; the natural Justice of God, whereby he gives unto himself that which is his, requires that God appoint such means as most conduce to that End, and dispose of them in such a way as is most suitable thereun∣to. This Justice of God (say the Learned) is nothing else but his Wisdom, according to which all things are ordered to their due ends.

The good of the Elect being included in the glory of God, it followeth that God administring things so as serveth best for his own glory, he administreth things so as serveth most for the good of his children. The way of the Wilderness forty years about (when as the Journey might have been gone in a few days, there being but eleven days between Horeb and Kadeshbarnea, Deut. 1.2.) was their right way, Psal. 107.7. The reason whereof we have Deut. 8.2, 3, 16. That he might humble thee, and prove thee, and do thee good in thy latter end. He hath made every thing beautiful in his time, Eccles. 3.11. And we know that all things workt gether for good to them that love God, &c. Rom. 8.28. God fits his dispensation to our spirits. If thy heart be out of frame in thy present condition, it would be worse (though possibly at more ease) in any other.

8.* 1.153 Since all things are of God, it follows that all things be∣sides God came from nothing, and are in themselves no∣thing.

God calleth himself, I am, Exod. 3.14. We (saith learned and godly Mr Rutherford) are created results of God, bits of dependencies upon him,* 1.154 Time-accidents, Yesterday-start∣ups, branches budding from our Mother-nothing by the alone Will and Pleasure of God. Behold, all Nations are before him as a drop of a bucket, as the small dust of the ballance, as a very little thing, as nothing, as less then nothing, as va ity, Isai. 40.15, 17.* 1.155 As Creatures we are the effects of his good-pleasure, as Beleevers we are men of his special-good-pleasure: The difference between a Saint for ever, and nothing for ever, is the meer good pleasure of God.

9.* 1.156 From the perfection of the first Cause (namely the Will of God) also followeth the universal dependance of the second Cause thereupon, both in respect of its Being, Conser∣vation, and Operation. Hence Reason necessarily and clearly concludes every second Cause to be meerly passive in respect of its Being, and that notwithstanding in respect of its doing it be active, and not only passive; yet so, as that it is passive before it is active.

This truth, as it holds concerning the whole creature, so

especially concerning the new-creature; whose passive de∣pendence upon its Creator and Actor, is so much the more evident, by how much it (arising from the same nothing) ex∣celleth its fellow-creatures in being and doing.

The evidence of this truth from the doctrine of the De∣cree, may be looked at as no small occasion of the enmity and exasperation of Nature, especially of the Enemies of Grace, against the preaching thereof.

10.* 1.157 Hence we further see cause to sanctifie God in all our changes, by the due acknowledgment of him, and quiet sub∣jection to the all-decreeing and all-disposing Will of God.

The consideration that God is God, and that we are men, should prevail with all men hereunto. Man must not contend with God. Clay must not strive with the Potter. Nay but O man, who art thou that replyest against God? Rom. 9.20. As this consideration, namely, that such a thing is the Wil of God, ought to still the heart of all men, so it doth still the heart of good men; Psa. 38.13, 14. and 39.9. I was dumb, I opened not my mouth, because thou didst it. So now, It was not you that sent me hither, but God, Gen. 15.8.

11. Lastly,* 1.158 Here we see the greatest cause of thankfulness unto God. That common love of God to man, whereby (when we lay equal with the residue of the Creation in our Mother-nothing) he freely gave unto us so excellent a Being after his own Image, far above our fellow creatures, was un∣speakably above what is unspeakable. But that special love of God unto his Elect (who together with the residue of man∣kind lay equal in the guilt and pollution of Adams sin, and of original corruption) which made such a difference between us, according to his gracious Decree in Jesus Christ, as that leaving our fellow sinners unto misery from all Eternity he appointed his Son to descend down as low as Hell to fetch us from thence, and to ascend up as high as Heaven to carry us up thither, for his alone merit, unto an estate more happy then that was miserable which we had deserved, notwith∣standing all our opposition thereunto. This, this is the great and glorious Cause of thanksgiving, holding forth a worthy

demonstration of such Love, as became a God to shew to such whom he was freely pleased to make his Favorites: a greater good then which God hath not willed to man; a greater debt then for the good of which man doth not owe to God. The sight of Gods heart in his Decree, thus abso∣lutely, everlastingly, effectually, and peculiarly (for Reproba∣tion makes Election more admirable) affected to his Elect, is a means to constrain, inflame, ravish and unite the hearts of the Elect universally and everlastingly unto God. It is an effect of Election, to be affected with the Decree of Ele∣ction.

As the Elect have their being by grace, 1 Cor. 15.10. so their duty and spirit is, to be unto the praise of his glorious grace, Ephes. 1.6. As God openeth himself in no Truth more then this: so, they that love to see the shining face of God in Jesus Christ, delight in no Truth more then this.

This life is too short, and spirits that dwell in flesh too in∣firm, to express their thankfulness for the Love of God, that unbosometh it self unto his Elect in the doctrine of the De∣cree. After our experience of the loving-kindness of the Lord (much proportioned to the measure of our present taste of, and thankfulness for, this everlasting free grace of his) here, the perfection of the service of thanksgiving is reserved to the state of Blessedness, in that place of everlasting Halle∣lujahs. For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.

That pestilent Pelagian doctrine in a high degree adverse to the grace of God,* 1.159 is withstood by the preaching of Predestination. So Augustine.	Doctri a illa pestilens & gratiae Dei summe inimica Praedistinationis praedicatione impeditur.
The Lord (saith Calvin) shall be my witness,* 1.160 unto whom my con∣science shall subscribe, that I dayly so meditate of these his astonishing Judgments, as that no curiosity sollicits me to know any thing more, no sinister suspition of his incomparable justice stealeth in upon me, no lust of mur∣muring doth at all insinuate it self into me.	Tastis enim mihi erit Dominus cui conscientia mea subscribet, sic me stupenda ipsius justicia quotidie meditari, ut nul∣la me plus aliquis sciendi curiositas sollicitet; nulla mihi de incomparabili ejus ju∣stitia obrepat sinistra suspicio: nulla me obmurmurandi libi∣do prorsus titillet.

CHAP. V. Of the Efficiency of God.

IN the Disquisition of this Subject, Consider

• 1. What the Efficiency of God is.
• 2. The Distribution thereof.
• 3. What the Concurse of the first Cause, with the second, is.
• 4. The Necessity thereof in re∣spect of the second Cause.
• 5. The Manner of it.
• 6. The chief Obje∣ctions against the All-efficiency of God.
• 6. The chief Obje∣ctions against the All-govern∣ing Provi∣dence of God
• 7. The Use of this Doctrine

As God before time by one free, Eternal, and constant,* 1.161 immanent Act, decreed the futurition of all things: so God in time, by many transient Acts, doth exactly execute the same; only what he did decree, all that he did decree, and according as he did decree.

The Decree is God willing the Futurition; i. e. The fu∣ture being of all things. The external Efficiency of God, is Gods working all that he hath willed, according as he hath willed. In the Decree is Gods great designe of future action. The Efficiency is the execution of that designe. In the De∣cree is, as it were, the Councel of God; the Efficiency is, as

it were, the Hand of God, working according to the Coun∣sel of his Will. The Efficiency and Decree answer one ano∣ther, as the Birth doth the Conception, the fruit the seed, as the pattern, and tabernacle, Exod. 25.40. And the Pat∣tern and Temple were to answer one another, 1 Chron. 28.12. As the Idea and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the actual fashioning of Davids body agreed with the platform thereof, drawn in Gods Book, Psal. 139.16. As the letters printed upon the paper answer the printing type: Those 700. that could sling stones at an hairs bredth, and not miss, Judg. 20.16. were not so exact in hitting their mark, as God is in answering of his Decree. His Efficiency adaequately, and exactly in all respects whatsoever, answering the Decree; and none of them varying from the platform thereof in the least mea∣sure: here is no variation of the compass. The Efficiency of God will make good that concerning the Decree, which Christ fore-telleth concerning the Law: One jot, or one tittle shall in no wise pass, till all be fulfilled.

• The Efficiency of God is Creation.* 1.162 Upholding the Creature in its Being, Virtues, and Actions.
• The Efficiency of God is Providence. Governing thereof.

Creation is the first external and transient Work of God, by which in the beginning he made all things of nothing, ve∣ry good.

Actual Providence is that transient acting of God, whereby he upholdeth, and infallibly governeth all things, and the seve∣ral natures of things according to the immutable Counsel of his own Will unto their best end, namely, the Manifestati∣on of his own Glory.

The Parts of Providence, are the Conservation of the crea∣ture in its Being, Virtues, and Operation, and the Govern∣ment thereof.

Conservation is a continued Creation. The Nurse of the world, the Schoolmen call it Manu-tenentia, Heb. 1.3. up∣holding all things by the Word of his Power; where the

creature is compared to a mighty Mass, suppose of Lead, or of like heavy substance hanging in the air; whose weight would cause it to fall, were it not upholden by some extrin∣secal power; the creature must needs return to its no∣thing, should God but withhold his conserving Power, Psal. 104.29.

Government in general, is God's actual ordering of the creature according to his Decree, with such reference un∣to the Rule, as keeps it continually in the right way to its end.

The creature is either unreasonable, or reasonable; the Rule of the unreasonable creature, is the Law of Nature; the Rule of the reasonable creature, is the Moral Law.

In the Government of the reasonable creature, three things are to be observed.

• 1. An Obediential Power, That is, a capacity of the creature to become subject unto the Will of the Crea∣tor.
• 2. The Law of Nature, scil. The Impression of the Will of the Creator concerning the creatures, stamped up∣on them from the beginning; by virtue of those imperative, effectual words, Let there be, and it was so: Gen. 1.3.5.7.9. Hence, they are said, to have received a Command, Job 38.12. To keep covenant with God, Jer. 31.6. and 33.20.25. Knowest thou the Ordinances of the Heaven, canst thou set the Dominion thereof in the Earth? Job. 38.23. i.e. The constant Order and Reason of the Motion of the Heavens,* 1.163 which their Maker hath fixed in them as a Law, or Statute, according to which they move, and act.
• 3. A Propensness of Nature, which is a Principle to do according to that Law of Nature. In things that have not life, it is called an inclination, The Sparks flye upward, Job. 5.7. The Sun knoweth his going down, Psal. 104.19. In things that have life, it is called an instinct; whereby some living creatures by instigation of nature, act; as if they had reason, Prov. 6.6. & 30.24.

God ordinarily governeth the creature according to the

Law of Nature, extraordinarily; according to his good pleasure, above the course of nature; i. e. answerable to the Decree, but not according to the Law of Nature, as in case of Miracles, and Monsters.

Gods Government of the reasonable creature, is his actu∣al ordering Angels and men, according to his Decree, with such relation unto the Moral Law, as containeth them in the acknowledgement thereof by way of obedience, or in case of disobedience, subjects them unto the curse annexed thereunto. The creatures reasonable, and unreasonale, al∣ways are ordered according to the Decree; the unreasona∣ble creature ordinarily also is ordered according to its rule: man by reason of sin often erreth from his rule.

God prescribes unto the reasonable creature a rule, ha∣ving in the Creation enabled the Angels in their proper per∣sons; man in Adam, to yeild obedience unto that rule, re∣warding obedience according to the Promise; either by way of Merit, as in the first; or by way of Grace, as in the se∣cond Covenant: and punishing disobedience according to the curse.

Those Nations who are without the Law, that is, with∣out the written Word of God, owe obedience unto the Law, being in Adam the root of man-kind, created after the image of God,* 1.164 and contained in the Covenant of Works. Such Nations shall be judged according to the Moral Law, for their disobedience thereunto. For this cause the Pro∣phets do not only denounce judgement to those who have that Law written, (though unto such the greater punishment is due: For he that knoweth his Lords will, and doth it not, shall be beaten with many stripes, Luke 12.47.) But also to the Gentiles, who had not the written Law, Jer. 10.25. Jere∣miah causeth not only Jerusalem, but every other Nation there mentioned, to drink of the Wine-cup of the Fury of the Lord, Jer. 15.15. Writs of Execution are given out against the Ammonites, Ezek. 21.28. and Chapt. 25.••.

Against Moah, and Seir, ver. 8. Against Edom. 12. Against the Philistins, 12. Against Tyrus, Chap. 26, 27. Against Zi∣don, Chap. 28.20. Against Egypt, Chap. 29.32. Against Assyria, Chap. 31. Against Babylon, Jer. 50. & 51. Against Gog. Ezek. 38.

Whence also it is, That not only the Jews (such as have heard of the written Word of God,) but likewise the Gen∣tiles (which have not heard of the Word of God) are re∣served unto the Judgement of the great Day, Rom. 2.6.9. John 5.28, 29. and 1 Cor. 6.2. Do you not know that the Saints shall judge the world? then the World shall be judged.

Those that have the Law and Gospel written, owe obe∣dience to the Law and Gospel. As many as have sinned in the Law, shall be judged by the Law, Rom. 2.12. that is, Their condemnation will be aggravated, because they have sinned a∣gainst greater light, John 15.22. Matth. 11.22.

The Elect, who in this life, both disobey, and obey the Rule: are for their disobedience punished in their Surety, according to the Curse, annexed to the Precept, and chasten∣ed in themselves. God truly testifieth against sin, and unto duty makes due provision for his own glory; and just dif∣ference between obedience and disobedience: so, as the dis∣obedient have always cause of repentance and fear; the o∣bedient of encouragement: their obedience being reward∣ed according to the Promise annexed to the Precept.

So far as the Elect yeild obedience to the Rule, they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule, even in those vio∣lations thereof, they are contained in respective, and just subjection thereunto: and fulfil the Decree.

The reasonable creatures obeying, is ordered and govern∣ed according to the Decree, and the Rule: The reasonable creature disobeying, is ordered, and governed according to the Decree.

The Effectual Concurse of the first Cause with the se∣cond,* 1.165 ?is an external transient influence of God, upon the creature in time, exactly answering to the Decree of God

before time: moving upon, co-working with, and assisting of the second cause to its operations. It is the clearer understood by considering on Gods part the Decree, which is an im∣manent and eternal act abiding in God; and his efficiency, which is an external and passing act put forth upon the crea∣ture in time.

For the better understanding of the Concurse, Co-ope∣ration, and Co-working of the first cause, so far as it con∣cerneth man (which also is respectively applicable to other Subjects) there are considerable two acts in respect of God, viz. an immanent and transient act: and two acts in re∣spect of the soul; viz. a first, and a second act. The im∣manent, and as it were indwelling Act in God, is his De∣cree: eternal, increated, and before time. The transient Act of Gods Efficiency, is a created, external, passing Act of the Spirit of God upon the soul in time touching man. The first act, is an active Principle, or inherent Habit in the soul. The operation is the second act, proceeding from that Habit.

The Concurse of the first cause, is unto the active prin∣ciple in the second cause; as the first mover is unto the in∣feriour Orbes: as an impulse, thrust, or put on, is unto a round body, of it self propense to rowl: as the Nurses lift∣ing the child up the stairs, is unto the child inclined to go up; or as the leading power, put forth of him that goeth before, is to him that is inclined to follow after: as the Midwife is unto the deliverance of her that is in travail;* 1.166 as the wind is unto a vessel under sail, and ready upon the motion of the stream to lanch forth: as light is to an open eye, yet in the dark.

The Necessity of the concurrence of the first cause with the second in the operations thereof, appears thus.

All creatures depend upon God in respect of their Being, Conservation, and Operation: For in him we live, and move, and have our being, Acts 17.28. We have our being, there is our dependance in respect of our Creation; we live, there is our dependance in respect of our Conservation; we move, there is our dependance in respect of our Operation. Crea∣tures

depend no less upon God in respect of operations, then in respect of their beings; because the operations of things in both instants, viz. both of being and of operation, are equally beings of participation.

2. From the perfection of the first Cause; such is the na∣ture of the first Cause being God, and the nature of the se∣cond cause being a creature, as that thence necessarily fol∣loweth the amplitude of Perfection in the first Cause, and a universal and subordinate dependance in the second cause in respect of its efficiency. In this regard Plato called the second causes the instruments of the first Cause; which though in some respect it holdeth not,* 1.167 because instruments (properly so called) have no proper efficiency; yet so far it is a truth, as that every creature universally dependeth more upon God, then any creature upon its fellow-creature.

3. It implyeth a contradiction,* 1.168 that the creature should be able to act without dependancy upon the Creator. 1. Because the agent being a creature is depending, therefore its power to act is depending; the power of acting holds proportion with the agent. 2. Because the action proceeding from this agent, is a being by participation: it is impossible for the creature to have other then a depending being.

4. As the conserving influence of God is unto the conser∣vation of the creature, so is the assisting influence of God unto the operation of the creature: If God doth but meerly cease his conserving influence, the creature ceaseth to be; if God ceaseth his assisting influence, the creature ceaseth to act. The insensible cessation of the influence of the first Cause, without any further violence, or hurt done, puts a period to the being, or stoppeth the operation of the second cause, re∣spectively.

In the Concurse of the first Cause,* 1.169 the influence or concur∣ence thereof, 1. Foregoeth the operation of the second cause in order, though it be together with it in time.

The concurring influence of the Creator, is the action of the first Cause; the operation of the creature following thereupon, is the action of the second cause, and an effect of that concurring influence. Now such an operation of the se∣cond

cause must needs follow the concurrence of the first; because of the order of Causes, the first is before the second: Of the dignity of the first Cause, the first is more worthy then the second: Of the dependance of the second cause, the second cause depends on the first: Of the essential subordi∣nation of the second Cause, that which is essentially, i. e. by absolute necessity of Nature, subordained, is consequent to that whereto it is subordained: And lastly, it is manifest in the operation of the creature as an effect thereof; the con∣curring influence of the Creator is the first Cause, the effect is after the cause.

2.* 1.170 It is by way of Co-operation, or co-working with the second cause in this co-operation: Concurse (as was now intimated) is the action of the first Cause; the operation is the action of the second cause; from both conjoyned pro∣ceedeth the effect. Though the effect wrought by means of the operation of the second cause, and the operation by means whereof the effect is wrought, are both the effects of the first Cause: yet in the producing of such effects, as are wrought by means of the creature; as the second cause can∣not produce such an effect without the first Cause, so the first Cause will not produce such effects-without the second cause; the conjunction of the operation of the first Cause with the second, in bringing forth such effects, is the co-operation here spoken of.

In this Co-operation of the first Cause with the second, necessary it is that the co-operation of the second cause with the first (which necessarily followeth thereupon) is absolutely subordinate, not co-ordinate with the first Cause.

A co-ordinate Cause worketh of it self, not depending up∣on its co-working cause, or causes. A subordinate cause is that which dependeth upon its superior Cause in respect of its working, as the Officer upon the Magistrate.

An absolute subordinate Cause, is that which dependeth absolutely upon its superior Cause, in respect of its working: so all second causes depend upon the first Cause.

The concurrence of the first Cause with the second,* 1.171 is immediate, both in respect of the immediation of its virtue,

and the immediation of his presence.

When we say the first Cause concurreth immediately with the second, the meaning is, that in the co-operation thereof, it so works with and upon the second cause, as it intimately reacheth it; and so, as nothing is interposed: as it is with two things that touch one another, between which there is nothing.

Immediateness of presence is, when things so act one upon another, as that the beings, or substances of the things, are present with one another, and touch one the other: So fire burning the stubble doth immediately touch it, not only with the immediation of its virtue, but also with the immediation of its present substance.

Immediateness of virtue, is, when notwithstanding the things that act one upon another, touch not one another in respect of their beings; yet the virtue of the one reacheth, and as it were toucheth the other, (otherwise there could be no working of one thing upon another, all acting being by contact, i. e. mutual touching either really and virtually, or virtually, though not really:) So, the fire that warmeth, though it reacheth not him that sitteth by it with its sub∣stance (for then it would burn him,* 1.172) yet it reacheth him with its virtue, otherwise it could not warm him.

Now, though it be many times a truth concerning the working of second causes one upon another, that they work immediately in respect of their virtue, but not in respect of the presence of their beings themselves; as appeared but now from the instance of fire, and may further be seen in the example of the Sun, which whilest experience witnesseth to warm and heat us upon Earth with the presence of its virtue, yet Sense and Reason shews to be far absent in respect of its body, being in the Heavens: Yet such is the nature of the first Cause, as that wheresoever it worketh it worketh imme∣diately, both with the immediation of his virtue, without which there could be no effect; and with the immediation of his presence, because he is in every place.

Although the first Cause worketh immediately in respect of the immediation of its being and virtue; yet in respect of

those things, which it acts by means of second causes, whether by the mediation of the beings themselves,* 1.173 or of their virtues, into which things the second agents do send their influence by virtue of their proper forms; I say, in respect of such things it worketh mediately: whence the first Cause is said to be a mediate cause in respect of the order of the second causes.* 1.174 For though (as the beings, so) the operations of the second causes, are from the first Cause efficiently; yet they are from their next causes formally. God causeth the burning of the fire, yet we do not say God burneth, but the fire burneth. God worketh repentance in the Soul, yet it is not a truth to say God repenteth, but man repenteth; God is the next efficient Cause, but not the next formal Cause.

4. The first Cause so concurreth, as it determineth the second cause in its operation. This is readily granted in na∣tural agents, in free-rational agents it is proved thus. If the futurition of the operation of the second cause is determined by the Decree of God, then the operation it self is determined by the Efficiency of God. 1. Because the Efficiency is ade∣quate to the Decree. 2. Because there can be but one ab∣solute Determiner. 3. If the operation of the second cause were not absolutely determined by the Decree, God might suffer disappointment in respect of the Decree.

Either the Will is determined by God in its operation, or else it would follow, either that there were not an essential subordination of the second cause unto the first, that is, of man to God, which were repugnant to the nature of the second cause (it being imperfect and dependent;) or that the first Cause were subordinate to the second, which were repugnant to the nature of the first Cause, being perfect and universal.

If as often as the Will doth not will, it therefore doth not will, because God hath not determined that it should will: then as often as it willeth any thing, it therefore willeth, because God hath determined that it should will. But as oft∣en as the Will doth not will, it therefore doth not will, be∣cause God hath not determined that it should will. There∣fore the Minor appeareth in two particulars.

• 1. As often as the Will doth not will, God hath not de∣termined it to will.
• 2. The Non-determination, or Suspension of the Deter∣mination of God, is the Antecedanious Cause in respect of God: this cause cannot be positive. A positive cause can∣not be terminated in a Non-ens, such as mans Non-volition; i. e. Not-willing is, it must therefore be suspensive. The meer Suspension, or withholding of the Influence of God, without any positive action sufficeth to the annihilation of the creature; that is,* 1.175 therefore the Suspension of the De∣termination of God, sufficeth to the preventing of that ope∣ration of the creature, which yet is not.

Obj. 1. If All-efficiency be from the first cause,* 1.176 then the second cause hath no efficiency, it doth nothing, neither good, nor evil: man neither sinneth, nor obeyeth; no dif∣ference between good and evil; the high way to confusion: Thus the Libertines.

Ans. Causes are either co-ordinate; namely, such as in respect of their Efficiency depend not upon their co-working cause; or subordinate, namely, such as in respect of their efficiency depend upon their co-working cause. In co-or∣dinate causes the Argument holds: but second causes in re∣spect of the first being subordinate: and therefore, as in their being, so also in their working, depending upon the first cause; the Argument is of no force.

To deny the Efficiency of the second cause,* 1.177 is to deny that which experience proclaimeth: namely, That the Sun shi∣neth, or the fire burneth. The denyal of the proper, and formal efficiency or working of the second cause, is repug∣nant to the whole Order of Nature. Things that have not life, it depriveth of their first qualities, which are nothing else but active principles; as power to heat in the fire, pow∣er to cool in the water. It disinables us from collecting ef∣fects from second causes, or second causes from effects; be∣cause it denyeth all such causes and effects. It makes void all those dispositions in several creatures that tend to action. Vain is the disposition in fire to ascend, or in the earth to descend, if there be no motion of ascent nor descent by them.

It takes away all perfection from those creatures (as also from all other) which consists in action.

Lastly, If action be only the first cause in the presence of such a creature, and not by the second cause, we can no bet∣ter conclude that the fire is hot from its burning, nor that the water is cold from its coolness, then we can conclude that the fire is cold, or that the water is hot, from such o∣perations of heat and cold. The reason is, the first cause can as well make hot in the presence of water, or make cold in the presence of fire, as the contrary.

It takes away all difference between things that have life, and things that have no life; that which takes away action, takes away life. Take away action from the second cause, and you take away the vegetative soul, and its operations from living creatures. You take away the sensitive soul, and its operations from the sensitive creature. The reasonable soul, and its operations from the reasonable creature. There is no difference to be found between reasonable creatures, and sensible creatures: between reasonable, sensible, and those creatures which are vegetative, only having life: Be∣tween reasonable, sensible, and vegetative, and those that are lifeless, in respect of their formal, and most noble differ∣ence, which is a principle of action, with the operations thereupon ensuing. There remains indeed a difference be∣tween them, in respect of their outward shape, but not in regard of the respect fore-mentioned.

It takes away the distinction between good and evil acti∣ons, for that which denyeth actions simply, denyeth all kind of actions whether good or evil; therefore, man in all his ways dothneither good, nor evil: He doth no good, there∣fore there is no Heaven, because of a double incapacity.

First, In respect of Nature; he that neither understand∣eth, willeth, remembreth, or is affected (all those are acti∣on) is uncapable of blessedness: blessedness consisting in the vision, and fruition of the chief good.

Secondly, In respect of the way to Heaven; namely, obedience, which man not being a subject of action, is un∣capable of: without action there cannot be obedience; and

as he doth no good, so neither doth he any evil, therefore sinneth not: therefore, there ought to be no conscience of sin, nor punishment for sin. The Sum is, from hence it followeth, That man may do what he lists, he neither sinneth, nor obeyeth: There is neither Heaven nor Hell, without the actions of man, there could be no obedience of man; if there could not be the obedience of man, there could not be the obedience of Christ, who is God-man: if there could be no obedience of Christ, Christ could be no Saviour: nay, if there were no actions of man, (the very reasonable soul by just consequence supposing action) it would infer, that there were no man, and consequently no Christ, Christ be∣ing both God and man.

See then, and be astonished at that heap of transgression and confusion in this opinion, that denyeth the Efficiency of the second cause: It is against all experience, against the whole order of the creature; it takes away the vegetative, sensible, and rational souls, with all other operations; it takes away all difference between creatures in those respects: it alloweth man and devils to do what they will: it denyeth that there is either obedience, or sin; Heaven or hell:* 1.178 or that Christ is a Saviour: yea, upon point it denyeth that there is either man, or Angel, yea, or Christ himself.

Confusion be upon that Tenet, that brings all unto such confusion. What more frequent in the Scripture then to ascribe Efficiency unto second causes? For we are Labourers together with God, 1 Cor. 3.9. So doth God administer all things which he hath created, as that he also suffers them to exercise and act their proper Motions.

Obj. 2. Some operations of the second cause cannot be ascribed unto God: as faith, repentance, we neither do, nor may say, God believeth, or repenteth; but man belie∣heth, man repenteth: Therefore God doth not work all things.

Ans. Actions are done either efficiently, or formally: The Work of repentance is wrought by God efficiently, 2 Tim. 2.25. by man formally. 'Tis God that worketh repentance, not man; 'tis man that repents, not God: the

very formal efficiency of the second cause in man, is the ef∣fect of the first cause. The formal efficiency of the second cause being the effect of, and in all respects essentially de∣pending upon the first cause, is so far from denying of, or detracting from the All-efficiency of the first cause, as that it much commends and sets it forth.

The reason why works wrought by God efficiently, are yet ascribed unto man; are, first, because man (God not for want of power, but out of abundance of goodness being so far pleased to make use of him) co-worketh with God therein. Secondly, Because man is the next formal, efficient cause; viz. in respect of the order of the ascent, and descent of the causes. Thirdly, Because many operati∣ons of the second cause note imperfection, as faith, repent∣ance, &c.

Obj. 3. If the second cause be determined unto its opera∣tions by the concurse of the first cause, then the second cause is not free.

Ans. 1. The Will cannot be compelled: to say, That which is done willingly, is done constrainedly, is to af∣firm a contradiction; namely, that which is willing, is un∣willing.

God can determine the Will,* 1.179 and not prejudice the Na∣ture of the Will, because he is an infinite Cause.

God determineth the Will sutably and agreeably to its own Nature; i. e. freely. He so determineth the Will, as the Will determineth it self. God so determineth the Will, as a first free Agent, as that the Will determineth it self, as a second free Agent. The Efficiency of God offereth no vi∣olence, nor changeth the nature of things, but govern∣eth them according to their own natures; it reacheth from one end to another mightily, and sweetly ordereth all things.

The external, transient, efficacious Motion of God upon

the Will, determineth the will with a real determination: the Will so moved, moveth it self with a real, and formal de∣termination.

The Will in the sence of Composition (that is,* 1.180 consider∣ed as subordinate to the Decree and Efficiency of God) cannot but act in the instant of the determining Motion. The Will considered in the sence of division, (that is, as in it self, without its subordination to the Decree, and Efficien∣cy of God) may act, or not act, in the instant of the deter∣mining Motion.

The Will placed under this determining Motion of God, inclineth it self freely to the Act, and to that only: where∣unto it would have inclined it self, if (upon a supposition of impossibility) there were no Decree, nor physical, or hy∣perphysical Determination thereof by God.* 1.181

If the Decree of God hindered not the liberty of the se∣cond cause, (as we saw before) then the Efficiency of God hindereth not the Liberty of the second cause: Gods Effi∣ciency being nothing else but the Execution of the Decree. If the Decree of God be so far from being a hinderance unto liberty, as that liberty cannot be without it; nay, is the ef∣fect thereof, as its first cause: then the Efficiency of God (being but the Execution of the Decree) will also be found to be so far from being a prejudice unto liberty, as that li∣berty cannot be without it; nay, is the effect thereof as its next cause.

Obj. The Disorder of the second cause, is often such as seemeth not to consist with the All-governing Provi∣dence of God. Divine Government would not order things so disorderly.

Ans. Order is two-fold: either the Order of the Decree, or the Order of the Command; the whole creature both reasonable and unreasonable, is constantly and exactly go∣verned according to the Order of the Decree, in the best way to the best end; viz. the Glory of the Creatour. This Order can no more be violated, then God can be disappoint∣ed of his Will. Man, even in violating Gods Command, fulfilleth Gods Decree. The Order of the Command, is

either the Law of Nature, the Rule of the unreasonable creature: whose Government according thereunto, see in this Chapter a little after the beginning. Or the Moral Law, the Rule of the reasonable creature: whose subjection there∣unto, is the greatest difficulty: Touching which, together with what the Reader may be pleased to recall, of that which hath been spoken to this purpose, immediately after the place fore-mentioned; it may suffice, at present to answer this Objection (which Answer is yet easily and readily upon occasion applicable unto the Angels,) so far only as it con∣cerneth the Government of ungoverned man.

The containing of man in subjection to the Rule, is Go∣vernment.

The subjection of man to the Rule, is either obediential, i. e. active-obediential; or obligatory and penal: Obedien∣tial (in this sence) consists in our yeilding obedience unto the Command: Obligatory, consists either in our bonds of duty, or guilt, whereby we stand bound over unto punishment in case of breach. Penal consists in our suffering of the punish∣ment denounced in the Curse, for our disobedience unto the Command.

As the obediential subjection of the Saints, satisfactory in their surety, and gratulatory in their own persons (together with their castigative and obligatory obedience, respectively) demonstrates Gods government of his Saints, on the one hand: so doth the obligatory and penal subjection of the Reprobate, demonstrate Gods government of the wicked on the other hand; and of both, according to his Word.

Gods containing of the Saints in an obediential subjection to the Law, sheweth his Government of them: Gods con∣taining the wicked in obligatory and penal subjection to the Law, so as he reserveth them all in the bond of duty, and pri∣son of guilt, unto the time of Judgment, then to suffer the punishment held forth in the Curse, proportionable to their disobedience unto the Rule, sheweth his Government of them: Both shew his Government of all. More parti∣cularly.

The principal Objections against the divine Government

of all things, taken from the pretended disorder of the second Causes, are either such as strike at the Wisdom, or such as strike at the Justice of the Governor.

Touching that Objection taken from the seeming disorder of the second causes, as striking at the Wisdom of God.

We are to know, that Wisdom is the discerning the right way unto the best End. Now that the way of God (consist∣ing of Creation and Providence) is the best way to the best End, is clear, first, From the natural Justice of God; whereby, giving unto himself that which is his, it is necessary that he doth all his work as becometh such an Agent; that is, by such means, and in such order, as is most suitable unto their End. Secondly, From the end of all things, and all events: The end of all things is either subordinate, viz. the good of the creature, looked at in it self. Or supream, viz. the manifestation of the glory of the Creatour.

God ordereth things in such a way, as though it serveth not most to the good of the creature considered in it self, (though it be also a truth concerning the Elect, that their happiness is included therein:) yet such as serveth most unto their chief good, and last end: namely, the Manifestation of his own Glory.

We must distinguish between the Order of the Decree, and the Order of the Command: Disorder in respect of the Command, is Order in respect of the Decree: Thus both order and disorder in respect of the Command, are order in respect of the Decree. The Wisdom of the first cause shineth in the folly of the second cause. The Order of the Creatour disposeth of, and runneth through the confusion of the creature. The face of Providence is oftentimes like unto some picture, which if you look upon it on the one side casteth a deformed shape: but if you behold it on the other side, it presenteth you with a most grateful aspect. Faith seeth beauty, where reason seeth only confusion. What sight more horrid then the sufferings of Christ, if looked upon in the wisdom of man? few more glorious, if beheld in the Wisdom of God. He hath made every thing beautiful in its time, Eccles. 3.11. See more in the seventh Consection

of the Doctrine of the Decree, Chapter 4.

Man was not of the Counsel of God,* 1.182 at the making of the Decree: Who hath been his Counseller? Rom. 11.34. Neither can man in this life trace God in innumerable steps of his Execution thereof; His ways are past finding out, ver. 33. The Path of a ship upon the Sea, after a small space of time, is not to be trackt by him that followeth it. The way of Providence is a deeper Sea; it is as high as Heaven, what canst thou do? deeper then Hell, what canst thou know? The measure thereof is larger then the Earth, and broader then the Sea, Job 11.8, 9. Then I beheld all the works of God, that a man cannot find out the work that is done under the Sun: because though a man labour to seek it out, yea further, though a wise man think to know it, yet shall he not be able to find it, Eccles. 8.17.

Touching those Objections that strike at the Justice of the Governour, they are fetched from,

• 1. The Permission of sin: as suppose the sin of Adam, or of any other hainous transgressions amongst the Sons of men. Carnal reason seeing wickedness in the place of judg∣ment, and iniquity in the place of righteousness, thence in∣ferreth that man hath no preheminence above a beast: God regardeth the death of the one, no more then of the other; that is, in way of Government, he regardeth neither, Eccless. 3.16, 18.
• 2. From the deferring of the punishment of man for sin: which the wicked abuse, as an argument that God taketh no judicial notice of their sin. They slay the widow, and the stranger, and murther the fatherless; yet (the God to whom vengeance belongeth, not shewing himself) they say, The Lord shall not see it, neither doth the God of Jacob regard it, Psal. 94.6.1.7.
• 3. From things falling out alike to those who are alike: Eccles. 8.4. and 9.2. Hence carnal reason, supposing a man loseth nothing by ungodliness, nor gets any thing by god∣liness: concludes all events are casual; and that the only Compendium of relief unto man, against the temptation of so unequal administration of things, is, not to care for any

• thing, but to eat, drink, and to be merry, Ecclesiast. 8.15. and 9.3.
• 4. From the Adversity of the godly: there is a righte∣ous man that perisheth in his righteousness; this was A∣saps temptation, Psal. 73. If he were (according as some think) the Authour thereof, Verily I have cleansed my heart in vain, &c. ver. 13, 14. Hereupon Job himself was over∣much disquieted, Job 23.3, 4, 5. his friends concluded him an hypocrite. The Disciples began to doubt, whether Christ were the very Christ, Luke 24.21.
• 5. The Prosperity of the wicked:* 1.183 which consideration hath from time to time troubled the godly, Job 12.17.14. Psal. 37.1. Psal. 73.2.3. Jer. 12.1. Cato is unsatisfied un∣til God give him a reason why Caesar prevails against Pom∣pey.
• 6. Things not falling out alike in this life in matter of suf∣fering, with them who are alike in transgression.

To these six Heads may be referred the chief Objections, striking at the Justice of divine Government: the Answers whereunto take in order thus.

• 1. The Permission of sin for a much better good, then sin is an evil (of which in the Doctrine of the Decree, Chap. 4.) is no way repugnant unto the Justice of God, held forth in the Law; whereby God hath not bound himself from the permission of sin. The punishment of transgression con∣tained in the curse (in case of the commission of sin) is so far from opposing, as it rather supposeth the permission thereof.
• 2. As God hath not bound himself by the Law from the permission of sin, so neither hath he bound himself to the punishing of it immediately upon the commission thereof. The set season for the full punishment of the sins of the Re∣probate, is not before the time of death, and the Day of judgement, till then God hath left himself arbitrary, and is various in his Dispensations; no man taxeth the Judge, because the offender remaineth unpunished, until the Assi∣zes.
• 3. It is a truth that all things come alike to all; and that

• there is one event to the righteous, and to the wicked; yet we are to consider,

1. Though it be so oftentimes, yet it is not so always.

2. Though their outward condition at times is alike, yet their inward condition at such times is not alike.

3. The principal difference which God makes between the good and the bad, the clean, and the unclean: between him that sacrificeth, and him that sacrificeth not: in this life, is, in things which are spiritual, and for ever: and not in respect of things that are outward, and but for a time.

4. Notwithstanding Gods Dispensations unto the Sons of men, are various, and mysterious; many times past our finding out: yet in the end, the righteousness of his Go∣vernment shall be manifest. None shall be found losers by godliness, none gainers by ungodliness: Sin shall appear to be the only evil, piety the only good: Every one shall re∣ceive according to their deeds.

4. Concerning the Adversity of the godly: Here would be no place for so much sin, as to question Gods Justice; did we not forget, that his Saints in this life are sinners; the best of them that suffer most, suffer less then they de∣serve: Thou our God hast punished us, less then our iniquities deserve, Ezra 9.13.

5. Though the sins of the Saints deserve why God may deny unto them temporal mercies; and why he may inflict upon them temporal crosses; yet the sins of the ungodly do not deserve that God must deny unto them temporal mercies; or that he must inflict upon them such temporal crosses. The Justice of God in the Law, punishing the sins of the Reprobate in their measure, and season, for ever: restraineth not God from shewing common mercies unto them, according as he pleaseth for a time. Adde hereunto, that their blessings are cursed.

6. That the various dispensation in ordering events, not falling out alike in point of affliction, with them who are alike in transgression: is no way prejudicial to the Justice of God, may appear, 1. By considering the condition of

men in general. 2. By comparing the several conditions of men one with another. If you look upon the condions of men in general; then, as notwithstanding such are the sins of the Saints, as that they deserve, (which also God may do in a way of trial of his servants, or for testimony to his truth, or upon the point of his meer Soveraignty) why God might visit them with continuing temporal chastisement: yet such is the grace of God in Christ, whence he may not only spare them, but also confer special favour upon them: so notwithstanding the sins of the wicked are such, why God might; yet doth not Justice require that God must always afflict them with temporal sorrows: or that he may not at times, shine upon them with temporal blessings.

The same is further to be seen, by laying the several con∣ditions of men one unto another.

• 1. If we compare wicked men with wicked men, their punishments are corporal, or spiritual; these temporal, or eternal: If God punisheth not in the one, he neither doth, or will punish in the other, first, or last; more, or less, here, or hereafter, so, as in conclusion, each impenitent one shall suffer according to their deserts, none more, none less.
• 2. If we compare the Saints with the Saints; their cha∣stisements are various, both inward, and outward: that which they suffer not one way, who can say they suffer not another? The conclusion also with them all will prove all sin to end in loss and grief; and all obedience to end in end∣less gain and joy. Their repentance shall hold proporti∣on with their offence, and glory shall be answerable unto grace.
• 3. If we compare the wicked with the godly, (always remembring that the sins of the wicked are fully punished in Hell: the sins of the Elect already punished in their Sure∣ty, and in due time chastised in their own persons) we are further to consider, that the great difference between the godly, and ungodly, is not in things visible, or pertain∣ing to this life: but in their state respectively after this life. The chastisements of the Saints do not exceed, but are far

• short of their deserts: the punishment of the wicked shall be according to their deserts. 'Tis not against justice, that the Saints suffer chastisement, before the wicked suffer pu∣nishment: It is of mercy, that they so suffer chastisement, as that they may not suffer punishment with the World, 1 Cor. 11.32.

Gods judicial acts of Providence are oftentimes such in this life, whence he convinceth the beholders, that he govern∣eth amongst the most ungoverned of the sons of men: so that a man shall say, Verily there is a reward for the righteous, verily he is a God that judgeth in the Earth, Psal. 58.11.

Not mans reason, but Gods Word, is the Interpreter of Gods Works: Whence, in the Psalmists temptation, we might attain the Psalmists satisfaction, did we seek it with the like spirit: When I sought to know this, it was too painful for me, till I entered into the sanctuary of the L rd, Psal. 73.16, 17.

If yet we cannot see that God governeth according to his Law, nor how his Word and Works of Providence do agree, the error is in our Judgment, not in his Government.

We know that God is just in all his ways, though the rea∣son of the Justice of some of his ways, we know not. That Gods Word and his Works agree, is manifest unto us; though how they agree, is sometimes hidden from us.

The seeming defects of Beauty, or Justice, in the Works of God, proceed from the error of our understanding, not from any want in Providence: The offence that man takes at the Providence of God, is taken, not given.

A preservative against temptations, arising from difficulties concerning the Justice of the Government of God, is to cap∣tive Reason unto Faith; and to hold these three Conclusions firm, though we see not the reason of the premisses. 1. That God is righteous: Righteous art thou O Lord when I plead with thee, yet let me talk with thee of thy Judgments, Jer. 12.1. 2. That godliness doth us good, and no hurt: Truly God is good to Israel, even to such as are of a clean heart, Psal. 73.1. 3. That sin doth us hurt, and no good: Though a sinner doth evil an hundred times, and his days be prolonged; yet surely I know that it shall be with well them that fear God, which fear be∣fore

him: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God, Eccles. 8.12, 13.

Obj. Some things in Scripture are ascribed unto Chance, Eccles. 9.11. Luke 10.31. therefore all things are not ordered by God.

Ans. Chance is taken for an Event,* 1.184 supposed to fall out by a meer contingent efficiency, or casual working of the se∣cond cause; besides the intent, and therefore without the Efficiency of the first Cause. Such Events the Heathens ascri∣bed unto Fortune; in this sence there is no Chance. It is not unworthy our observation, that the word properly signifying Fortune, is not used in the New Testament.

Or else Chance is taken for such an Event, good or bad, as falleth, or meeteth a man in his way, unlooked for, viz. unexpectedly in respect of men, but not unintendedly in respect of God. The word used Ecclesiast. 9. verse 11. is translated an occurrent, 1 Kings 5.4. a Metaphor taken from something meeting of a man, or one meet∣ing another upon the way, unexpectedly. So that Solo∣mons scope in the place objected, is to shew that the event of humane affairs is not in the power of man, however fur∣nished thereunto with second helps; but depends upon the Decree and efficient Providence of God. This the Wise-man holdeth forth by an enumeration of some particulars, whence as by several instances God would teach this truth, by deny∣ing success to such persons who according to second causes might expect it, and giving it to them who according to se∣cond causes could not expect it. I returned and saw under the Sun, that the race is not to the swift, nor the battel to the strong, neither yet bread to the wise, nor yet riches to men of understand∣ing, nor yet favor to men of skill, but time and chance happeneth to them all, Eccles. 9.11.

The word used Luke 10.31. and translated [it chanced] is of the same signification with the Hebrew word used Eccl. 9.11. turned, Chance; and with that vers. 2. turned, Event,* 1.185 (from the root whereof the Greek word is by some thought to come:) it is taken for a good event, Ruth 2.3. for a bad event, 1 Sam. 6.9.

Those things that fall out casually, or necessarily, in regard of the second cause, fall out alike infallibly, and therefore alike intendedly, in regard of Gods Decree.

Those effects which proceed from second necessary causes, as heat from fire, are said to fall out necessarily: Those effects which proceed from second contingent causes, that is, such whose effects in respect of their second cause was likely not to be, as to be, as namely the elicit acts, i. e. the free choyce of the will, or the tyle falling from the house to alight upon the head of the passengers, are said to fall out casually.

These modifications or qualifications of things, namely Necessity and Contingency, as they stand opposed one unto another, are only found in things in respect of the second causes, not in respect of the first Cause.

Those things which fall out most necessarily in regard of the second cause, in respect of the first cause, they may be said to fall out freely, rather then necessarily. In like manner, those things which fall out contingently in regard of second causes, upon supposition of the Decree so predetermining them, may be said to fall out necessarily. No necessary act of the creature is necessary simply; an experiment whereof is the Babylonish furnace. Every contingent act of the creature is necessary upon the supposition of the Decree. The same effect is contingent and casual in respect of the second cause, and necessary in respect of the Decree. Contingent or ca∣sual, because in respect of the natural agency, or causality of the second cause, it might not have been; but necessary in respect of the Decree, all whose volitions infer a necessity of infallibility.

The Doctrine of the Efficiency of God affords an Anti∣dote or Preservative against many pestilent Errors concern∣ing the Providence of GOD:* 1.186 The chief whereof are;

1. Atheism, concluding from the seeming disorder of se∣cond causes, that there is no God.

2. Epicurism, concluding from the appearing confusion of humane affairs, that God neither governs nor regards them; and thereupon looks at it as the only good to take its fill of pleasure during life.

3. Stoicism,* 1.187 which maketh the first Cause to be depending upon, and determined by the second causes, in respect of their operations.

4. Such who ascribe the administration of things unto Fortune; that is, neither unto the irresistable order of the second cause, with the Stoicks; nor unto God, with the Truth: but unto that blind Idol, devised by the Heathen, and justly censured to be the spittle of the Devil upon the face of divine Providence.

5. Libertinism, denying the Efficiency of the second cause, and thereby introducing that Chaos of confusion, and trans∣gression,* 1.188 of which before.

6. The Doctrine of the Jesuites, who albeit they teach the concurrence of the first cause, to be necessary unto each operation of the second cause: yet so, as it doth not deter∣mine, but is determined by the second cause: thus Bellar∣mine. So as not fore-going, only accompanying of the se∣cond cause: thus Vasquez.

So as it co-operates with the second cause, not after the manner of a principle, but after the manner of an action: thus Suarez.

It determineth the second cause (say they) negatively,* 1.189 not by way of influence: which mystical sence of the Jesu∣suits. Hurtado (himself also a Jesuite) opens by a familiar comparison, thus: As (saith he) in case you can write with two pens, and I holding one of them, hinder you writing with it, permitting you to write with the other: this per∣mission compelleth not you to write, you are free to both: but if you write, it must be with that pen which I leave, not with that which I hold in my hand.

7. The Doctrine of the Arminians,* 1.190 who with the Je∣suites yeild a concurrence of the Spirit to be necessary unto each act of obedience: yet so, as they make it subsequent, not antecedent; following, not fore-going: lackquying, not leading of the operations of the Will. Whence accord∣ing to them the beginning of every good work, or act of new-obedience, is from the creature.

As this Doctrine ministreth an Antidote against many

pernicious errours; so is it also a principle, whence we may deduce many precious truths. Amongst many take these.

God's Decree is the Rule of his Efficiency: Who worketh all things according to the Counsel of his own will, Ephes. 2.11.

God's Efficiency is answerable unto his Decree.

The universal Efficiency of the first cause, and the sub∣ordinate Efficiency of the second cause, consist together: Workout your own salvation with fear and trembling: For it is God which worketh in you, to will, and to do, of his good pleasure, Philip. 2.12, 13.

The second cause acts, and doth its actions as properly, really, and formally: as if (upon a supposition, which yet is impossible) there were no first cause. The first cause acts, and doth all things as properly, and really, as if there were no second cause.

Notwithstanding the creature in regard of its formal free-efficiency, is somewhat distinguished from a meer instru∣ment: yet, even those effects wherein God useth the second cause, as a subordinate free-agent, depend upon, and are determined by the first cause; as much as where the second cause is a meer passive instrument; because the free-effici∣ency of the second cause, is the effect of the first cause. And as much as those effects, for the producing of which, a man makes use of a meer instrument; depend upon, and are de∣termined by the man, who used that instrument. Because an instrument being a creature, cannot depend upon its fellow-creature, so much as every creature depends upon its Creatour. And hence it is, that second free-agents are sometimes compared unto meer instruments.

Notwithstanding sin is wholly of man, and subordinate efficiency in sinful actions, belongs formally unto the se∣cond cause: yet the infallible futurition, and execution of all effects: the infallible futurition, and ordering the exe∣cution of all events; is as fully ascribed unto God, as if man had no hand therein. So then it was not you that sent me hi∣ther, but God, Gen. 45.8.

As it is a truth, that God is not the Authour of any evil, so it is a truth, that God is the Authour of all good. God is the Eternal, and only Independent, the creature is a time-dependent. He is the only all, we are of our selves nothing. The second cause is in respect of its being,* 1.191 and continuance in its being, so also in respect of its operation, essentially dependeth upon the first cause. This is true in spiritual actions, John 15.5. For without me you can do no∣thing. In all actions, both Natural, Civil, Moral, and Holy: For in him we live, and move, and have our being, Acts 17.28. All disorder in the second cause, falleth under the order of the first cause: yea, the most ungoverned actions of the reasonable creature, are governed by the Creatour; and that not only according to his Decree, but also according to his Law prescribed to them; where the Gospel hath not been heard. According to both Law and Gospel, where the Gospel hath been promulgated.

It is the duty of man to sanctifie God, by acknowledging of, and acquiescing in his Decree, and his All-glorious essi∣cient execution thereof. By Creation and Providence, ap∣plying our selves to the care of our duty; and leaving unto him the care of the event, to be effected according to the All-predetermining Counsel of God. This is the substance of Hesters answer to Mordecai, Go, gather together all the Jews, that are present in Shushan, and fast ye for me, and neither eat, nor drink three days, night nor day; I also and my May∣dens will fast likewise, and so will I go in unto the King, which is not according unto the Law: and if I perish, I perish, Hest. 4.15, 16. See Gen. 43, 14. 2 Sam. 10.12. Acts 21.14. Prov. 29.26.

There is grace enough in the Promise,* 1.192 to enable believers to run the race of Providence. Let us run with patience the race that is set before us, looking unto Jesus the Authour and Finisher of our faith, Heb. 12.2. There is also comfort e∣nough in the Promise to support believers so running con∣cerning all events of Providence. And we know that all things work together for good unto them that love God, to them that are the called according to his purpose, Rom. 8.28. So much

hath God revealed, as that he who believeth, and walk∣eth according to the rule, needs not be afraid of his secret Will. Both the Decree, and the Execution thereof, (though yet unknown as touching infinite particulars) are for them not against them.

Unmortified discontent at the Providence of God, is an Argument of an ungodly man; the character and dis∣position of a sinner, Eccles. 2.26. Contentment there∣with is the special gift of God unto his Saints: The cha∣racter, and life of the life, of a godly man. As concerning all the infallible changes, that pass upon us in their ap∣pointed time, according to Gods Eternal Decree: I know there is no good in them, but for a man to rejoyce and do good in his life, and also that every one should eat and drink, and enjoy the good of his labour: this is the gift of God, Eccles. 3.11, 12. To speak properly, no man is content with his estate, but a godly man: no godly man, but is content with his estate.

CHAP. VI. There are certain Preparatory works coming between the carnal rest of the soul in the state of sin, and effectual vocation; Or, Christ in his ordinary Dispensation of the Gospel, calleth not sinners, as sinners, but such sin∣ners; i. e. qualified sinners, imme∣diately to believe.

FOr the better handling this Position, it may be conveni∣ent to observe the following Method.

• 1. Premise some distinctions.
• 2. Describe preparatory work.
• 3. Prove the Point by Texts of Scripture, by Types of Con∣version, by Reason, by Ex∣amples.
• 4. Satisfie some principal Ob∣jections.

The term preparatory (nothing works so fore-going,* 1.193 as that they imply conversion to follow after) is to be consi∣dered either in respect of God; so only, those common works, which are in the Elect, are preparatory: i. e. pro∣perly preparatory: because in them only vocation, or con∣version followeth thereupon. Or in respect of us, and so these common works in all, are preparatory; yet in the judg∣ment of charity only. Forasmuch as we are to hope con∣cerning

all where we see them, that they are the fore-run∣ners 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;* 1.194 either by way of meer order, asserted by the Orthodox, according to the Scrip∣tures: or by way of Causation, Merit, and Congruity; asserted by the Papists, and Arminians; contrary to the Scriptures.

Calling,* 1.195 is either extraordinary, as in Elect Infants, dy∣ing in their Infancy: or ordinary: Of this last the question speaks.

Ordinary calling to believe,* 1.196 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 Ministeri∣al capacity, nextly disposed thereunto.

By preparatory Work,* 1.197 ?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 re∣ceiving of the Lord Jesus Christ.

Before sinners are invited immediately to believe,* 1.198 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 re∣pentance. 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 bon∣dage. 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 sig∣nifie only a want of bread, but a sensibleness of that want▪ Sensibleness of a lost estate. Luke 15.32. For this thy Bro∣ther 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 sig∣nifieth 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. un∣der the Head of a lost estate.

2. Sinners that are broken hearted, Isai. 61.1.* 1.199 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 com∣paring 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 ca∣ble must be unreavelled before it can pass through the eye of a neédle: so must the soul be broken before conversion. Matth. 19.24. Believers (as Abigail had Nabal before she had David) have experience of two Husbands, the Law, and Christ: But, first of the tyrannical Dominion of the Law, in respect of its rigour, malediction, and irritation, before they are married unto Christ, Rom. 7.1, 3, 4 Tis not only a truth, That the Elect uncalled are foolish things, weak things, base things, despised things, nothings; but that they also see it so. You see your calling, Brethren, 1 Cor. 1.26, 27, 28, 29. To this purpose the Apostle, Gal. 3.24. The Law is our Schoolmaster to lead us unto Christ. The Law is threefold. Moral, Ceremonial, Judicial: And answerably had a threefold Paedagogical, or Schoolmasterly Discipline, leading the soul unto Christ. The Moral Law by its acci∣dental 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 du∣ration. 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. Re∣pent ye, for the Kingdom of Heaven is at hand. So Christ preached, Matth. 4.17. Mark 1.15. thereby explain∣ing, and confirming John's Doctrine of preparatory repent∣ance before believing; which is also further cleared and proved, Matth. 21.32. For John came unto you in the way of righteousness, and ye believed him not: but the Publicans and Harlots believed him. And ye when ye had seen it, repent∣ed not afterward, that ye might believe. So Peter preached, Acts 3.19. Repent ye therefore, and be converted. So Paul

preached, Acts 26.20. but shewed first unto them of Da∣mascus, and at Jerusalem, and throughout all the Coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for Repentance.

The second Head of Arguments to prove preparatory work,* 1.200 is taken from the proportion that this work of special Providence, viz. Conversion, the thing figured, holdeth with those Works of Gods more common Providence, which were types and figures thereof.

For the right use and prevention of the abuse of Argu∣ments taken from types and figures, it is requisite that we keep in mind these three Cautions.

• 1.* 1.201 That we inform our selves concerning the nature of a Type; namely, that it is a person, action, or thing (whether having or not having any physical aptness thereunto) by di∣vine institution appointed and declared, to signifie, testifie, and oft times to exemplifie some spiritual truth.
• 2. That we allow not any person, action, or thing,* 1.202 to be a Type, but what from the Scripture appears so to be. No Al∣legory is to be grounded upon the will of the Reader, but upon the authority of the Writer.
• 3. That our arguing from thence be adequate to the in∣tent of the Spirit in the Scripture; neither more, nor less, nor otherwise. These Cautions premised, the Types them∣selves follow.

Isaac born of Sarah ninety years of age, with whom it now had long ceased to be after the manner of women, Gen. 18.11. her womb was dead in respect of conception, Rom. 4.19. so as no one would have said that Sarah should give children suck, Gen. 21.7. Isaac (I say) thus born of this Sarah, was a Type of the Regeneration and Conversion of the Elect, Gal. 4.28, 29. As therefore the birth of Isaac was not by the strength of Nature, like Ishmaels of Hagar, but by virtue of the Promise, after a supernatural manner, upon sensibleness of barrenness and impotency to such a birth foregoing there∣unto: So, seemeth it to be according to ordinary dispensation proportionably, and in measure, with every one that is born of the Spirit, in respect of their new birth.

The Deliverance of Israel out of Egypt, figured the Deli∣verance of the Elect from sin; witness the Institution of the Passover: see also Ezek. 16. Hosea 2.14.15.

The state of servitude of the Hebrew servants, Exod. 21. figured our subjection unto sin under the Law, Rom. 6.6, 16, 17. The seventh year and the Jubilee, figured our spiritual liberty in Gods accepted time, by the effectual grace of Christ, Isai. 61.2. Luke 4.18, 19. John 8.32, 36.

An Israelite stung with the fiery Serpent, and healed by looking to the brazen Serpent, was a figure of a man stung with sin, the fruit of the old Serpent, and cured by faith in Jesus Christ, Numb. 21.8. John 3.14. As Moses lift up the Ser∣pent in the Wild rness, so must the Son of man be lifted up.

Cyrus setting the Jews at liberty, from the Babylonish Captivity (of whom the Prophet thus speaks, Isai. 45.1, 13. I have raised him up in righteousness, and I will direct all his ways: he shall build my City, and he shall let go my captives, not for price nor r••••rard, saith the Lord of Hosts) was a figure of Christ, opening the prison to them that are bound, and set∣ing them free, from the bondage of sin and Satan: of whom the same Prophet, Chap. 42.6, 7. I the Lord have called thee in righteousness, and I will hold thine hand, and will keep thee, and wi•• give thee for a Covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. See also Isai. 61.1. Ezek. 37. Zach. 2.11. and 9.11. and 10.9.

As therefore God brought not the children of Israel out of Egypt, without letting them have experience of their state of bondage, and that for many years, and such whereby their lives were made bitter unto them, Exod. 1.14. Neither was the Hebrew servant set free, without some sense of his corporal servitude: Nor was the brazen Serpent, lift up unto the Israelite stung with the fiery Serpent, before some feeling of his sting, sin, and incurableness thereby: Nor was the Ba∣bylonish Captivity loosed without seventy years experience thereof, and that in such a degree, as they say, their hope is lost, and they are cut off for their parts, before they are delivered,

Ezek. 37.11. So that there be some analogy and answerable∣ness between the Type and the Anti-type; the figure, and the thing figured. It cannot be expected, according to the ordinary dispensation of God, that the Soul should be made partaker of the liberty of the Gospel by faith in Christ Jesus, without some foregoing sense of the bondage, servitude, sting and captivity of sin and the Curse.

So hath this Proposition been made good by plain Texts and Types, that is, by Scripture both proper and typical: The third sort of Arguments follow from Reason. The first whereof is taken from

The good pleasure of God and Christ to proceed unto Vo∣cation according to this order. 'Tis in the works of Grace,* 1.203 as we ordinarily see in the works of Nature;* 1.204 God proceeds not immediately from one extream unto another, but by de∣grees. They that be whole have no need of a Physician, but they that are sick; but go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righ∣teous, but sinners to repentance, Mat. 9.12, 13. Here Christ, the only Physician of Souls, so cures his Elect, as that by the common work of the Spirit he maketh them sick, before by the saving work of the Spirit he maketh them well: He first maketh them to feel the need of a Physician, before he suc∣cours them according to their needs. There seems to be little or no joy in Heaven for that Convert on Earth, who was ne∣ver sensible of his need of repentance, Luke 15.7. Christ professeth, he came not to call the Righteous: The very Elect then, whom yet Christ in his order came not only to call externally, but also effectually (whilest righteous in their own conceit, and insensible of their sin) he calleth not immediate∣ly to beleeve, but first calleth them to sensibleness of their sin, to repentance, &c. then calleth them nextly to beleeve. Paul had a righteousness of his own, Phil. 3.9. thought he was alive, Rom. 7.9. him Christ came to call, though in his con∣ceited righteousness, because he was elected; but before he obtained mercy to beleeve, he is made sensible both of the dung and unrighteousness of his own righteousness, Phil. 3.7, 8. and also of his sin, Rom. 7.9.

The second Reason is taken from the Ends that this Pre∣paratory Work serves unto.* 1.205 First, To convince of sin: The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that beleeve, Gal. 3.22. For God hath concluded all in unbelief, that he might have mercy up n ali, Rom. 3.19. Secondly, To justifie the Law, i. e. the Curse: The Law is holy, and the Commandment holy, just and good, Rom. 7.12. the Precept holy, the Promise good, the Curse just. Man must acknowledg himself a lawful captive, before God will deliver him: Shall the prey be taken from the mighty, or the lawful captive be delivered? Isai. 49.24. Before God will justifie man according to the Promise, man must justifie God, had he proceeded with him according to the Curse: We must condemn our selves, before God will pardon us. Even in this respect God will make his Law honourable. Thirdly, To teach the Soul the nothingness of all it is and hath without Jesus Christ: You see your calling Brethren, &c. 1 Cor. 1.26, 27, 28, 29. that no flesh should glory in his presence; and that not only after they were called, but also in the manner of their calling. God calleth them that are not, Rom. 4.17. Christ is sent to bind up the broken hearted, Isai. 61.1. His people know him to be the Lord, by the manner of his bring∣ing them out of their graves,* 1.206 Ezek. 37.13. As God in the Creation brought the creature by his Fiat [i.e. Let there be] Gen. 1. from its term nothing, unto its being: So in Vocation, by his word Vive, I said unto thee, Live, Ezek. 16.6. He bring∣eth it from its term of a spiritual nothing, unto its spiritual being: Which in time past were not a people, but now are the people of God; which had not obtained mercy, but now have ob∣tained mercy, 1 Pet. 2.10. 1 Cor. 13.2. 'Tis one of the Attri∣butes of God, that those that walk in pride he is able to abase, I an. 4.37. Job 40.11, 14. Fourthly, To teach the Soul how to esteem of, and magnifie the free mercy of God in Christ, Rom. 11.32. For God lath concluded them all in unbelief, that he might have mercy up n all: See Ez k. 16. ult. Isai. 30.18. Here God getteth unto himself a Name, Rom. 4.17. the Quickner of the dead, the Caller of those that are not as if they were; the Justifier of the ungodly. Hence also the peo∣ple

of God receive their name; Isai. 62.12. And thou shalt be called, Sought out, A City not forsaken; that they might be called the trees of righteousness, the planting of the Lord, that he might be glorified: Hosea 2.1. Say to your brethren, Ammi, and to your sisters, Ruhamah.

The third Reason is taken from the season of preparatory Work.* 1.207 The fittest season to affect the heart with the sensible∣ness of sin, is between the rest of the Soul in sin, and the in∣fusion of faith. God works upon man not according to his absolute Power, but according to the nature of the subject, and fitness of the second cause. The fittest time to affect the heart of man with fear, is, whilest he looketh at the danger as in being, not when he looketh at the danger as over. If Joseph intend to be an object of fear unto his Brethren, he acts this part, whilest they look at him as a Judg, before he revealeth himself to be a Brother. The time between the rest of the Soul in sin, and the grace of faith, is not only the fittest, but the only season to affect the Soul with the spirit of bondage. The Soul cannot be affected with the spirit of fear whilest it is at ease in sin; to be in fear, and not to be in fear in the same respect, is a contradiction: Neither can the spirit of bondage be in a Beleever; Ye have not received the spirit of bondage to fear again, Rom. 8.15. This fear is the work of the Spirit of God, in the working whereof the Spirit doth two things. 1. It threatens the Soul with the Curse, as just∣ly due to and impending over it in that estate. 2. It causeth the Soul to fear this wrath: Now the Spirit cannot cause this fear in a Beleever, to whom there is no condemnation, Rom. 8.1. for in so doing, he should affirm, and cause the Soul to beleeve, and to be affected with an untruth, which vvere blasphemy to think: besides, the spirit of servile fear, and the spirit of Adoption, are opposite; either then there is no spirit of bondage, or it is betvveen the rest of the Soul in sin, and faith in Christ Jesus.

Obj. Fear of eternal Wrath may be caused by the Spirit in a Beleever; Rom. 8.13. If ye live after the flesh ye shall dye.

Ans. 'Tis a threatening of them in respect of their Way, not in respect of their Estate.

2. 'Tis a filial fear, not a servile; that the Spirit works hereby. The fear of punishment for sin, is so a means to awe them from sin, as they yet fear sin, more then the punish∣ment for sin.

The last Head of Argument,* 1.208 is taken from Experiences of the Saints: who being asked, will bear witness unto this truth.

The Parable of the Prodigals return unto his Fathers house,* 1.209 is propounded as a pattern of a sinners being brought home unto Christ Jesus. In him we may see the conscience of sin: Th••ne••ar sea mighty famine in that Land, ver. 14. The sence of this perishing condition under sin: And I perish with hunger, ver. 17. The experience of his lost estate; He fain would have filled his belly with the husks the swine did eat: And no man gave unto him, ver. 16. This my Son was lest, ver. 32. His sight of his need of Christ, and seeking af∣ter him: And when he came to himself, he said, How many hired servants in my Fathers house, have bread enough, and to spare? I will arise, and go to my Father? &c. ver. 17, 18. Hereunto may be added many instances recorded in the Scripture: Matthew the Publican, before he was effectual∣ly called, was sick of sin, as may be well gathered from Mat. 9. ver. 9.12, 13. Zacheus confesseth his sin, Luke 19.8. felt himself lost, ver. 10. Had an high esteem of Jesus Christ, ver. 3.46. Those three thousand, Acts 2. ver. 37. were pricked in their heart, ask what they shall do? The like may be obser∣ved in the Jaylour, Acts 16.29, 30. Paul before his con∣version, was sensible of his sin and death, Rom. 7.9. justi∣fieth the Law, ver. 12. saw the loss of his own righteous∣ness, and his need of the righteousness of Christ, Phil. 37.8. To this purpose we may read of others else where. 'Tis cer∣tain, That many of those who have been converted, have had experience of a preparatory work, fore-going the con∣version: but it cannot be proved out of the Scripture, That any who have attained unto years of discretion, have been converted without some experience thereof.

Object. 1.* 1.210 There is no use of preparatory work, because there is no saving work to be wrought upon the Elect,

which God cannot work without it.

Answ. Were this Objection good, there would follow a total uselesness-of any second cause, or fellow-creature towards the producing of any effect.

2. Not God's Absolute, but his Ordinate Power: i. e. The common Course of his special Providence, is the ordi∣narily Rule of his proceeding with man; the Exercise of his Power is regulated by his Will. God is Omnipotent, he can do whatsoever he will; but he is not Omnivolent, he will not do whatsoever he can.

Obj. 2. Preparatory work seemeth to darken the freeness of grace.

Ans. Preparatory works precede vocation in way of order, not in way of causality: God giveth Christ after them as the way, not for them, as the cause. Preparatory work, is the effect of free common grace: as saving work is the effect of free special grace. It can therefore be no more prejudice unto grace, then a free way is unto a free thing, whereunto it is the way. No more then freedom prejudiceth freedom: i. e. No more then a free act of an inferiour nature prejudiceth a free act of a superiour na∣ture. It doth no whit touch it in it self, it in many respects cleareth it, but no way darkeneth it unto us.

Obj. 3. The Corinthians, 1 Cor. 6.11. that were Idolaters, Adulterers, Abusers of themselves with mankind, recei∣ved Christ: yet we read of no preparatory qualificati∣on mentioned: Therefore there was no preparatory work?

Ans. It is not said so, therefore it was not so; is no good consequence. 'Tis a frequent thing in the Scripture, to men∣tion the thing done, without mentioning the manner of the doing of that thing, Psal. 33.9. David speaks of the Cre∣ation, yet is silent of the Order of creating, Matth. 1.2. We read that Abraham begat Isaac, but of the manner of his begetting him, viz. By faith, not considering his own body now dead, Rom. 4.19. &c. There is no mention, Exod. 20.1. The Holy Ghost records the deliverance of Israel out of the Land of Egypt; the manner of it, namely, by signes and

wonders, and by an out-stretched arme, is wholly omitted. 'Tis in this case between the thing done, and the manner of the doing thereof, as between the Sacrament instituted, and the Order of the institution: The Sacrament is some∣times mentioned, where the Order of the institution is not observed, 1 Cor. 10.16. As therefore he that would inform himself of the Order of the Institution, and Administration of the Elements in the Supper, is not to learn it from those Texts, where (though the matter be recited, yet) the Do∣ctrine of the Order is not held forth: so, he that would in∣struct himself concerning Preparatory Work in order to conversion, is not to look unto those places: where (though the work of conversion be recorded, yet) the teaching of Preparatory Work is not intended; but unto such Scrip∣tures where the Doctrine of Preparatory Work is purposely taught.

Obj. 4. Jeremiah was sanctified before he came out of his Mothers womb, Jer. 1.5. John the Baptist was filled with the Holy Ghost, even from his Mothers womb, Luke 1.15. when they were both uncapable of Preparatory Work.

Ans. Jeremiah's Sanctification from the Womb may be understood, not of any actual, but only an intentional se∣paration of him to office: as Paul speaks in like manner of himself, Gal. 1.15.

If we understand it actually it seemeth to be but an actual separation of him to the Office of a Prophet.

By the Holy Ghost, whereby John was filled from the Womb, we may well understand, not the gift of saving grace; but eminent gifts of Office to fit this Eliah for that high service whereunto he was appointed.

Whether we understand by the sanctification of Jeremi∣ah, and by the filling of John with the Holy Ghost, the grace or gifts of office; or the gifts of saving grace: The Dispensation of God unto them was extraordinary, not or∣dinary; and so teacheth not the question. Only in John we clearly see God not only can, but doth even in Infants work in a secret manner by his Spirit when he pleaseth.

CHAP. VII. What are the Principal Heads, where∣unto the Substance of Preparatory Work in the full Extent thereof, may be referred.

IN Answer to this Que∣stion: Consider,

• 1. What Preparatory Work, taken in its Extent, is?
• 2. What Parts thereof, are wrought by the Ministery of the Law?
• 3. What Parts thereof, are wrought by the Ministery of the Gospel?
• 4. Some Cases of Conscience concerning Preparatory Work.

Preparatory Work, taken in its full Extent, is the whose frame of inherent Qualifications; coming between the Rest of the Soul, in the State of Nature, and Voca∣tion; wrought distinctly, and in measure, in the Mini∣stery both of the Law, and Gospel; by the common work of the Spirit concurring therewith: whereby, the Soul is put into a next disposition, or Ministerial Ca∣pacity of believing immediately; i. e. Of immediate recei∣ving of the Lord Jesus Christ.

The Parts of Preparatory Work, wrought by the Mi∣nistery of the Law, are

• 1. Conviction of the Holiness of the Law.
• 2. Conviction of Sin.
• 3. Conviction of Guilt.
• 4. Concluding of the Soul un∣der sin and guilt.
• 5. Conviction of the Righte∣ousness of God, in case he should punish us for our sins.
• 6. Inexcusableness.

1. The Conviction of the Holiness and Spiritualness of the Law, is that Work of the Spirit, whereby the Soul is enlightened to see the Conformity of the Command unto the Will of God: whether we understand by command the Precept concerning the not eating of the Tree of Life, or the Decalogue prescribed unto man in innocency, as the rule of life, and manners; Therefore called the Moral Law, or any other Commandement of God; Ceremonial, Judi∣cial, or whatsoever: This conviction is called the coming of the Commandement. Rom. 7.9. For I was alive with∣out the Law once, but when the Commandement came, sin re∣vived, and I dyed: It causeth a Doctrinal Approbation thereof. The Law is h ly, and the Commandement holy, and just, and good. The Precept is holy, the Curse is just, the Promise is good. I consent unto the Law that it is good.

2. Conviction of Sin, is the conscience of our transgres∣sing of this holy Law: Sin is considered in respect of its na∣ture, the kinds of it, and the dominion of it. Sin is the transgression of the Law, 1 John 3.4. The kinds of Sin, are three. Adams sin, Our first Fathers sin, Isai. 43.27. Ori∣ginal sin. 3. Actual sin; and that by way of Omission, or Commission.

The Actual Sin of Adam was that transgression of A∣dam, yet standing as a publick person in eating the forbid∣den fruit. This actual sin of Adam, is made ours, by par∣ticipation, and imputation. By Participation, Adam be∣ing

a publick person, his Posterity in a seminal respect, was contained in his loyns; and so, sinned in him sinning,* 1.211 Rom. 5.12. as Levi is said to have paid tythes in Abra∣ham, Heb. 7.9. By imputation, God imputes the legal guilt thereof unto his whole posterity, descending from him by way of ordinary generation, Rom. 5.18, 19. 1 Cor. 15.22.

Original Sin, (which is the hereditary, and habitual con∣trariety and enmity of the Nature of man, against the whole Will of God) is propagated to the soul, by reason of the sin of Adam, the meritorious cause thereof: and floweth from thence in an unknown manner, as a punishment from the offence; by the Seed of our next parents, as the instru∣mental cause.

Sin is derived in the Seed dispositively, not effectually.	Peccatum in semine tradu∣citur dispositivè,* 1.212 non effectivè.
Nothing is more known to be preached: nothing more secret to be understood, then Original Sin; that is, then the propagation of it.	Nihil Peccato Originali; (scil. Propagatione ejus) ad praedicandum notius, nihil ad intelligendum secretius.
The soul by its contradicti∣on to the body, contracts vice: as when one falls into the dirt, he is defiled and besmeared.	Anima ex contractione ejus ad corpus contrahit vi∣tium, sicut quando quis cadit in lutum faedatur & comma∣culatur.
God whilest he creates souls, doth together therewith justly deprive them of Original righ∣teousness,	Deus animas dum creat, si∣mul justè privat origin. li rectitudine.
Sin passeth from the pa∣rents unto posterity, neither by the body, nor by the soul, but by the fault of our pa∣rents; i. e. our first parents: for which God whilest he cre∣ates souls, doth together there∣with justly deprive them of o∣ginal righteousness: It was just for God to punish the sin of Adam with such punishment. Idem.	Peccatum transit a pa∣rentibus in posteros, ne∣que per corpus, neque per animam, sed per culpam parentum: Propter quam, Deus animas dum creat, si∣mul justè privat originali justiria. Justū fuit Deum pec∣catū Adami tali poe na punire.

The Offence of the chiefest Good deserved the greatest punishment:* 1.213 Let justice be done, and let the World pe∣rish. Idem.

Summi boni Offensio me∣ruit summam poenam. Fi∣at justitia, & pereat Mun∣dus.

Actual Sin, is the swerving of the act of man either in thought, word, or deed from the Law of God, either by Omission, or Commission.

The Dominion of Sin, is that reigning power of concu∣piscence, whence we sin freely, necessarily, continually; and together with its malignity, doth notably appear in the irritation of concupiscence, by occasion of the Doctrine of the Law: But sin taking occasion by the Commandement, wrought in me all manner of concupiscence, Rom. 7.8. Hence the Law is said to be the strength of sin, 1 Cor. 15.56. Because sin, by occasion of the restraining command, break∣eth out the more fiercely. From the not-being of this acci∣dental irritating power of the Law in the soul, the Apo∣stle denyes the dominion of sin, Rom. 6.12. as on the con∣trary from the being thereof in the soul, he implicitely in∣fers the dominion of sin, and compares the dominion of the Law, in respect of its occasional irritation, or provo∣cation of concupiscence, unto an hard Husband, Rom. 7. beg. In this irritation of sin by occasion of the Law, the com∣mand is only the occasion: sin dwelling in us, is the cause. As the shining of the Sun is the occasion, why the dunghil sendeth forth its filthy savour; the corruption thereof, or putrifaction therein, is the cause. The prohibition of the Physician is the occasion only, the feaver is the cause why the Patient desires drink.* 1.214 The higher the dam is, the high∣er the water swelleth: yet the dam is only the occasion; the abundance and fierceness of the water, is the cause of the swelling of the waves.

3. The Conviction of Guilt is such a conviction of sin, as doth not only argue the sinner to have offended, but al∣so bindeth over the offender to punishment, according to the Law. Guilt is the debt of the offender. Suffering punish∣ment

in way of satisfaction, is the payment of that debt.* 1.215 The curse of the Law-giver is the bonds of the offender, keeping the sinner unto judgement, as the prisoner is kept until the Assizes. Thus, the Angels guilty of sin, are deliver∣ed into everlasting chains of darkness, to be reserved unto the judgement of the great Day. 2 Pet. 2.4. Jude 6. The truth, justice, and power of God, do not only reserve the sinner in safe custody, unto punishment in due time; but also ex∣ecute that punishment, in the season thereof.

4. The concluding the soul under sin, is a judicial dispen∣sation; whereby God by the accusation, conviction, and condemnation of the Law, shuts up the soul in the prison of the power, and guilt of sin: From whence without the mercy of God in Christ, there is no escape. For God hath concluded, or shut them up all in the prison of unbelief, that he might have mercy upon all, Rom. 11.32. Concluded un∣der sin, kept under the Law, shut up unto the faith, which should afterwards be revealed, Gal. 3.22, 23. To which prisoners, no Law, nor man, (only he, whom God hath given as a Covenant unto his people) can say, Come forth, Isai. 49.9. The Law could not do it, Rom. 8.3. and 3.20. Man is without strength, Rom. 5.6. To this purpose you may frequently observe in the Scripture the soul in this con∣dition compared to a prisoner, sin unto a prison, God unto a Judge. See Isai. 42.7. and 49.8, 9. and 61.1. Luke 4.18. Rom. 11.32. Gal. 3.22, 25.

To justifie God, is to acknowledge, 1.* 1.216 That God in the Execution of the Curse, doth the sinner no wrong.

2. That he doth that which is right, he should do wrong unto himself, and (with reverence so to speak) be unjust, if he should not execute justice upon the sinner, either in him∣self, or in his Surety.

3. That it is his glory, by revealing and impartially exe∣cuting such a measure of wrath, in case of transgression up∣on the work of his own hands: to manifest the Majesty of him, who is offended; the goodness of the Command, that is transgressed; the evil of sin, and the vileness of the sinner.

Justice in God is his constant Will, to render unto every one, that which is theirs.

The Justice of God,* 1.217 is considered either in respect of him∣self, or in respect of the reasonable creature; in order to to himself, (whereby he is a necessary debtor to himself.) It is called essential justice; in order to the reasonable crea∣ture, (whereby he hath freely made himself a debtor unto them) it is called Relative Justice.

In the Essential Justice of God,* 1.218 is contained that which is called the Justice of Condecency, or Comeliness: which ne∣cessitates not God to constitute any rule of Relative Justice betvveen himself, and the creature; only in case he be plea∣sed to constitute any, it necessitares him so to do it, as be∣cometh such an Agent, and as serveth best unto his end: and which (being done) continueth inviolable, and infalli∣ble. The Essential Justice, Constancy, and Truth of God, permitteth not any defect, or alteration concerning the Exe∣cution of his Decree: after he had once decreed it, notwith∣standing before the Decree, he was free to have decreed, or not to have decreed that Decree.

Relative, or Moral Justice, is an external Work of God, whereby he proceeds with man according to the Law of righteousness, freely constituted betvveen him and them: rendring to every one what is due unto them thereby, either by way of recompence, in case of obedience; or by way of punishment, in case of disobedience.

For our better understanding of this Moral Justice of God, in respect of man: Consider, 1. That nothing can be due from God to man as of himself. 2. That which is due from God to man, is from the free and meer good pleasure of God.* 1.219 3. That this good pleasure, or Will of God, is the Rule of Righteousness. 4. That God proceeding to Execu∣tion, according to this Rule of Righteousness constituted by his good pleasure, can do no wrong.

Nothing can be due from God to man as of himself; the creature of it self being a meer nothing, and God being all: he cannot become a debtor to the creature, either of good, or evil; otherwise then he is pleased to make himselfe a

debtor. Should God be looked at as a necessary Debtor un∣to the creature, it must either be to the creature not yet in being, or to the creature in actual being; but he cannot be a Debtor to the creature yet not in being; for to it nothing can be due but Creation, and that should be due unto no∣thing. Thence it would follow, that God were bound to create every creature that were possible to be created, and that also from Eternity.

Neither can he be a Debtor to the creature in actual be∣ing: to which if he can owe any thing, it must either be the continuation of it in its being, or annihilation:* 1.220 If God doth not ovve unto the creature its creation, he cannot owe unto it its continuation: Continuation being nothing else, but the continuance of Creation; he that is not bound to give a creature its being for one instant, which is done in creation, is much less bound to give unto a creature its being for many instants, which is included in continuation. Be∣sides, Were God bound to continue the creature in actual being for one year, by the same reason he vvere bound to continue them for ever

Neither can he ovve unto the creature in actual being an∣nihilation: for then neither could the godly enjoy Eternal life, nor the vvicked be punished vvith Eternal death; to ovve annihilation is to ovve nothing. The vvorth of the creature in order unto God, is not intrinsecal. For who hath first given to him, a d it shall be recompensed unto him again, Rom. 11.35.

2. Whatsoever is due from God to man, is from the meer Will, and good pleasure of God. Moral Justice flovveth from the good pleasure of God, the Manifestation of the Glory of God in a way of justice is the end, the permission of sin is the means: that this should be the means, and that should be the end, is vvholly of the Will of God. The Creation of man is an effect of Gods good pleasure. That Prohibiti∣on of Adam to eat of the forbidden fruit, upon the trans∣gression of vvhich followed the death of mankind, vvas an Interdict of Gods free-vvill. The Moral Lavv it self is an effect of Gods good pleasure: What reasonable man but

will yeild that the being of the Moral Lavv hath no neces∣sary connexion vvth the Being of God. That this Moral Lavv should be a constant rule of manners, and that all mans actions should fall vvithin the compass of this rule,* 1.221 is from the meer Will of God. That the actions of men, not con∣formable to this Lavv, should be sin: that death should be the punishment of sin, that this punishment should be suf∣fered in our ovvn persons, or in our Surety, as should seem good unto the Lavv-giver: all these are the constitutions of God, proceeding from him, not by vvay of yecessity of na∣ture, but freely, as effects and products of his Eternal good pleasure.

3. This Good Pleasure, or Will of God, is the Rule of Righteousness.

The Will of God, is God himself vvillng, his Will is the Rule of our vvills, Whose Will else should be the Rule? The Will of God is the cause of all things, the constituted Rule of Righteousness therefore being an effect, it must needs pro∣ceed from the Will of God, othervvise there should be an effect vvhich vvere not resolved to the first cause.

That vvhich is the Fountain of all good, is the Rule of Righteousness: but Gods Will is the Fountain of all good: All Laws vvhich have their beginning in time, as the Lavv of Nature, the Lavv of Nations, the Moral Lavv, all Civil Lavv, vvhether fundamental, or positive; that are confor∣mable to the Moral Lavv (as all ought to be) flovv from the Will of God, vvhich is the Eternal Lavv: That vvhich is just in it self, is the Rule of Justice to all other things, that are just. But the Will of God is just in it self, because the Will of God, is God himself vvilling. God is essentially just. Either Relative Justice is regulated by the Will of God, or the Will of God, as vvilling relative justice, is regulated by it: But the Will of God cannot be regulated by any Rule precedaneous unto it; because it vvould thence follovv that he vvere not infinitely just.

Hence the Demerit of sin being according to the Order of Justice, (for the demerit of sin intends nothing else, but

that which is due thereto, according to the constituted rule of moral righteousness between God and man) and the or∣der of justice proceeding from the free good pleasure of God: it followeth, that the demerit of sin receiveth its na∣ture, measure, and limits from the Will of God: according as he hath revealed himself in the Moral Law; so that the damned in Hell suffer not more nor less then they deserved; yea, had God pleased to have inflicted a greater punishment for sin, it had been just: as also if he had pleased to have in∣flicted a lesser punishment for sin, it had been just. The sin∣ners demerit is such, whereupon it is free for God to deny mercy, and just for him to punish sin: but a sinner (which hath been intimated formerly) hath not merited, that God should shew no mercy; for then it would be unjust with God, to pardon sin. 'Tis an unmoved, and received Propo∣sition; God doth not will things, because they are just; but things are therefore just, because God so willeth them.

4. God proceeding to execute justice according to this rule of righteousness doth no wrong, can do no wrong.* 1.222 God being an infinite Being, against whom sin is commit∣ted; and the person suffering for sin being but finite: The Object offended being God; the person suffering being but a man, the evil of punishment cannot exceed the evil of offence. Thus David willing to justifie God, mentions the object against whom he sinned, as a reason whereupon to infer the justice of the punishment. Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and clear when thou judgest, Psal. 51. 4. The offence of the chief good might well deserve the greatest punishment, that is, the eternal destruction of the creature. Christ the Surety suffering death for all his Elect (amongst which are children guilty of no actual sin) it was therefore just that those children should dye. Besides, no∣thing hinders why those words of David (personating Christ even in the very hottest of his passion upon the Cross, as acknowledging God to be holy) O my God I cry in the day time, and thou hearest not, but thou art holy: may not be un∣derstood of the justice of the wrath of God, (The curse

being executed upon him who was made sin for the Elect sake,) and not restrained only unto the Justice of the Promise belonging to the Elect for Christs sake.

This appears further from the Office of God, viz. that he is Judg of the World: Is God unrighteous that taketh ven∣geance? God forbid: for then how should God judg the World? Rom. 3.5, 6. So Abraham; That be far from thee to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from thee: Shall not the Judg of all the Earth d••right? Gen. 18.25. From the Wisdom of God, which dictateth this way, and no other, to serve best to the manifestation of the glory of God. Lastly, From the Nature of God, who is essentially just, and his Will (as was said before) is the Rule of Justice. To grant that God can will Injustice as such, is to grant that God can be unjust, that is, to grant that God cannot be God.

We cannot acknowledg the Justice of God, if we do not acknowledg sin: The acknowledgment of the righteousness of so great an evil of punishment as is contained in the Curse, necessarily presupposeth an answerable evil of offence in sin.

We cannot acknowledg Grace, if we do not acknowledg both sin and Justice: Impunity, where punishment is not just, is but abstaining from an act of Injustice, and no act of Grace: If Damnation were not just, the gift of Salvation (in some respect) were not Grace.

The due acknowledgment of the Justice of God, makes the sufferer more quiet and patient, God the more glorious, sin more sinful, sinners more awful.

Unjust therefore (in case of punishment for sin) is mans complaint of God in point of Justice.

First, Because God punisheth no man but for sin. God now having freely bound himself to such an order of Justice, is relatively just necessarily: yet this relative Justice proceeds to execution by accident, that is, in case of sin. Gods Decree and Justice notwithstanding, if man had not sinned, he should not have dyed.

Secondly, When God punisheth for sin, he delighteth not

in the death of a sinner, Ezek. 18.23, 32. and 33.11.

Punishment here is to be considered as it is an execution of Justice, but not as it is the destruction of the creature: God delights in it as it is the execution of Justice, but not as it is the destruction of the creature.

Punishment is to be looked at as a natural evil, or as a mo∣ral good: As it is the destruction of the creature, it is a na∣tural evil, i. e. an evil to Nature: as it is the execution of Ju∣stice, it is a moral good. O Israel, thou hast destroyed thy self, but in me is thy help, Hosea 13.9. The living man afflicted should complain of his sin, not of his suffering.

But we are not hence to infer, that we ought to be content to be damned: To justifie God is our duty, but to be con∣tented to be damned is no where commanded; nay if taken without limitation, it is prohibited; because to be contented to be damned, is to be contented to be an Enemy, and to sin against God, and that for ever; the condition of the damned including an everlasting state of enmity and sin a∣gainst God.

Paul, Rom. 9.3. wisheth himself, for his brethrens sake, ac∣cursed from the fruit of the love of Christ, not from the love of Christ: he vvisheth to be vvithout the vision and fruition of Christ, not to be the Enemy of Christ: he vvisheth to pe∣rish not as an Enemy of Christ, but as a Saviour to his Bre∣thren: he vviseth to them his Salvation, but he doth not vvish unto himself their Damnation. The like is to be judged of Moses request, Exod. 32.32.

6. Inexcuseableness is that effect of the legal Work of the Spirit, vvhence the Soul lying under conviction of the nature of the Command, sin, guilt, and the Justice of God against sinners, notvvithstanding any former shifts, cavils, contra∣dictions, or vvhatsoever else, against the mutableness of our Creraion, Adams sin, original sin, actual sin, or the Justice of God, is vvholly left vvithout any excuse of, or defence for it self; so as novv God is justified in his saying, and overcom∣eth vvhen he judgeth.

Now we know that what things soever the Law saith, it saith to them who are under the Law, that every mouth may be stop∣ped,

and all the world may become guilty before God, Rom. 3.19. And he was speechless, Matth. 22.12.

The Preparatory Work of the Gospel may be referred unto these Heads.

• 1. Revelation of Christ so far as is necessary unto sal∣vation.
• 2. Repentance.
• 3. Lost Estate.
• 4. Acknowledgement of the Soveraignty of God, and of Christ, in shewing mercy.
• 5. Consideration of the special Object of Faith, and Arguments moving thereunto.
• 6. Waiting in the fore-mentioned disposition for the Lord Jesus in the use of means; with Ministerial, and preparatory hope, under the [If you believe] of the Gospel.

The Revelation of Christ, is the historical propounding, and illumination of the soul, with the propounded Doctrine of the Gospel; i. e. the Doctrine of grace: namely, Ele∣ction, Vocation, Justification, Adoption, Sanctification, Glorification in Jesus Christ: who hath freely, absolutely, and infallibly procured for us all things, that pertain unto life, and godliness. The Sum whereof is, That God the Fa∣ther, Son, and Holy Ghost, hath sent forth Jesus Christ, God∣man, into the world, to seek and save sinners; commanded every one that heareth this glad tidings, to believe in him whom he hath sent; and promised that whosoever believeth in him shall be saved.

The Gospel is called a Revelation, because it being a Truth exceeding the Nature of the creature, the Pow∣er of Reason, and Doctrine of the first Covenant: man could no way attain unto it, but by Divine Revelati∣on.

Truth is either Natural,* 1.223 which is laid up in the creature: or Moral, to be gathered by rational inferences from the light of nature, and help of right reason: or Legal, con∣tained in the Law: or Evangelical, revealed only in the Go∣spel.

The creature representeth God unto us, as a Creatour, Governour, and Lord: The Law as the Creatour of man after his own Image, and giving unto him a Covenant of Works unto Eternal life: The Gospel beyond these holds forth the mercy of God in Jesus Christ.

No Salvation can be expected where the Gospel is not preached; For there is none other name under Heaven,* 1.224 given amongst men, by which we must be saved, Acts 4.12. Neither the Book of the creature, nor the Power of reason, nor the first Covenant, preach Christ.

Repentance is two-fold. Preparatory, or Legal, going before faith: Mark 1.15. Heb. 6.1. Or saving, which followeth faith, Luke 7.38.

Preparatory, or legal repentance, is a common work of the Spirit; wrought by the Ministery both of the Law, and Gospel, super-adding unto what was wrought by the meer Doctrine of the Law, a further discovery unto, and affecting of the soul with the sense of its utter present-perishing con∣dition under, and fear of the future aggravated punishment for sin: whereby the distressed sinner, inwardly feeling the into lerable bitterness, and heavy load thereof, addeth unto outward unrebukableness according unto the Law, an exter∣nal conformity unto the Gospel.

It is called Legal, not so much in respect of the means, whereby it is wrought; scil. the Law; for it is wrought not only by the Law, but also by the Gospel: but in respect of the state wherein the person is, in whom it is wrought, not∣withstanding preparatory repentance: namely, under the Law, and not under grace. Under this Work of prepara∣tory Repentance, the soul is troubled for sin. Sick of sin,* 1.225 Matth. 9.12. Consesseth its sin, Matth. 27.4. Vomits it up, 2 Pet. 2.22. Abstains from the external Commission of it. Escapes the pollution of the world, 2 Pet. 2.20. Reform∣eth its conversation, so as not to omit any external known duty commanded, Matth. 19.20. Nor to walk in the pra∣ctise of any external known sin forbidden either in Law, or Gospel, Phil. 3.6.

Notwithstanding Preparatory Repentance worketh not

any change of the heart, yet there are in it, and accompany∣ing of it, certain inward workings, that do dispose to a change. Ignorance is taken away by illumination; pleasure in sin, is abated by sorrow for sin, that is, trouble of consci∣ence: Boldness in sinning is abated by the fear of punish∣ment: whence followeth a kind of abating the contumacy of the will, like a stone that is broken, though it yet re∣mains a stone. Conceitedness in our own strength, is dimi∣nished by the sense of our lost condition False confidence by the conviction of the righteousness of Jesus Christ. Mini∣sterial, and preparatory hope of the change of the heart by grace, is increased by our restlesness in our present condition, and occasioning an application of our selves to the obtaining of mercy in the use of means.

Lostness is a principal part of Preparatory Work,* 1.226 where∣by the soul besides the Work of the Law, is further made sensible of its perishing condition, by the common work of the Gospel. So revealing Jesus Christ to be believed in, as withall, convincing the soul of the loss of its own righteous∣ness, the want of the righteousness of Jesus Christ, together with its inability and enmity to believe, repent, do, or de∣sire any good: whereby, the soul is yet more meetly dis∣posed, for the wayting for, receiving of, and magnifying of received merey.

Lostness is either taken for the perishing condition of the soul, or for the sensibleness of this perishing condition: as it is in this place.

If lostness be taken for the perishing condition of the soul, so all are lost by reason of sin, whether they are sen∣sible, or insensible of it. The reprobate totally, and finally: In this sence Judas is called the Son of perdition, John 17.12. That is one justly designed to everlasting perdition, or destructi∣on:* 1.227 as they used to say, a Son of death. So Antichrist is call∣ed the Son of perdition, 2 Thes. 2, 3. The Beast is said to go into perdition, Revel. 17.8. Thus all that perish under the light of the Gospel, are said to be lost, 2 Cor. 4.3. If our Go∣spel be hid, it is hid to them that are lost.

The Elect are totally, but not finally lost: Totally in re∣spect

of their sin, and perishing condition for sin; We were by nature the children of wrath even as others, Ephes. 2.3. But not finally, in respect of Gods gracious purpose to them, and their relation to him in the everlasting Covenant; therefore called lost sheep, Mat. 15.24. whom Christ is sent to seek and save, Mat. 18.11. Luke 19.10. That Christ in these places by by his lost sheep understandeth his Elect, appears in that they are of those little ones, concerning whom it is the Will of the Father that not one of them should perish, Mat. 18.14. Sons of Abraham, Luke 19.9. not according to the flesh, but ac∣cording to the promise made unto him, that he should be the Father of all them that beleeve, Rom. 4.11. So is that woman called a daughter of Abraham, Luke 13.16. such who upon his effectual call know his voyce, and follow him, but they know not the voyce of strangers, John 10.3, 4, 5. Christ call∣eth his Elect, yet in their natural and lost estate, his sheep, John 10.16. Other sheep I have, who are not of this fold; speak∣ing of the Gentiles yet not brought unto the fold of the Ca∣tholike Church: His people, Acts 18.10. Children of God, John 11.52. Sensibleness of our perishing condition or lost estate, presupposeth three things (as it is with a lost man.) First, That we are out of our way. 2. That we know not how to find our way again. 3. That we perceive both. The two for∣mer are manifest: the third, namely, that Jesus Christ doth in some measure make the Soul sensible of its lost estate before he findeth it, appeareth thus.

Ephraim (i. e. the ten Tribes) being in Exile, at length confessing and lamenting his rebellion, stubbornness, and the justness of the Chastisement of the Assyrian Captivity, seeth the necessity of Conversion; hereupon maketh his moan and prayer to God, Turn thou me, and I shall be turned, Jer. 31.18. which evidently implyeth a foregoing sensibleness that he could not turn, that is, convert himself.

The Jews in the Captivity of Babylon (a figure of the cap∣tivity of sin) as they were abundantly sensible of their inabi∣lity to deliver themselves out of Babylen before God return∣ed their Captivity, so were they sensible of the great Truth figured thereby, namely, their perishing condition under the

captivity of sin, before God doth put into them the spirit o life, Ezek. 37.11.

Those sinners, over whose repentance there is joy in Hea∣ven, are such sinners, who before they repented, felt a need of repentance, Luke 15.7. The other ninety nine; and that one, cannot be opposed in respect of the simple necessity of repentance, (for that was the condition of them all, they were all without it, and so all needed it,) but in respect of the sen∣sibleness of the need of repentance: so only, that one need∣ed it, but the ninety nine are said to need no repentance, that is, not to be sensible of their need of it. The like we have Mat. 9.13. I came not to call the righteous, but sinners to re∣pentance. The opposition is not between them as they were simply sinners, for so they were alike; but as they were such sinners, that is, as whole and sick sinners. So also John 9.39. where Christ opposeth the blind that were sensible of their blindness, unto the Pharisees who were blind, but thought they did see: The opposition is not between blind and blind, but between such blind as saw, and such blind as did not see their blindness.* 1.228

The younger son, who is a type of the ordinary way of Gods bringing home Souls unto Christ, is not only in a lost condition, which was common to the elder son with him, but is also sensible of his lost condition, before he is found; Luke 15.24. This thy son was dead, and is alive again; he was lost, and is found: And vers. 32. For this thy brother was dead, and is alive; and was lost, and is found. He was lost, that is, he was sensible of his lost estate. For, 1. He felt his perishing condition for want of bread, that is, for want of Christ the living bread, John 6.51. as also, that for him to be supplyed with this bread, was in his Fathers, not in his own power, vers. 18. Secondly, Because the opposition between the elder and the younger brother, is not in respect of their lost estate, absolutely considered, in which regard they were both alike; but in respect of the sensibleness of their lost estate, in regard of which they were unlike; the younger be∣ing sensible of his condition, the elder not, but thinking him∣self to be well. Under this Work of the Spirit we are like

the lost groat, the lost sheep; and the lost son. Like the lost groat, in respect of our impotency to return, being lifeless creatures: Like the lost sheep, in respect of our indsposi∣tion to return, being wandering creatures: Like the lost son, in respect of our opposition to return, and sensibleness of all, being reasonable and corrupt creatures.

Insensibleness of our lost estate, cannot consist with that trouble of spirit that the Scripture evidently holdeth forth in Preparatory Work. Sin unseen grieveth not: That which the eye seeth not, the heart rueth not. If as soon as our sin is seen, we can help our selves, either our grief will be none, or much less then Gods ordinary dispensation in preparatory Work admits: Thou hast found the life of thine own hand, therefore thou wast not grieved, Isai. 57.10.

Insensibleness of our lost estate cannot consist with that thirst, hunger, nor with those sighs, groans, tears, prayers, which the Scriptures manifest to be in those, that under Pre∣paratory Work, mourn, and seek, and wait in the use of Means, until they obtain mercy. We cannot sigh for that we feel not want of: We need not sigh for that which is in our own power to help our selves with.

This through sensibleness of our lost estate, is wrought in us by the common Work of the Spirit, in the Ministry of the Gospel; which, together with its revealing the grace of our Lord Jesus Christ in coming into the world to save sin∣ers, convinceth us of our indisposition and opposition, inabi∣lity and enmity to come unto him. When he is come, he shall convince the world of sin, because they beleeve not on me, John 16.7, 9. No man can come unto me, except it be given him of my Father, John 6.65. Except the Father which hath sent me draw him, vers. 44. And ye will not come to me, that you may have life, John 5.41. Whereby, finding that we who are de∣servedly cut off by the Law, are also become morally impo∣tent, insufficent, and averse, to the undeserved, free, and only tender of Salvation by the Gospel: that we, who have will∣fully pulled upon our selves just misery, do maliciously reject free mercy: that we, who were lost before-by the Law, are lost again by the Gospel: the Soul now feels all hope with∣out

out Christ, to be taken away all tenders of grace; to be occasions, convictions, aggravations of unbelief, and impe∣nitence: and hereupon perceiveth, and yeilds it self, to be doubly lost, utterly lost: and out of measure vile. So, as in this condition, the Command to believe, with the Promises of grace; fall heavier upon the soul, then the Command and Promise of the first Covenant: in that Gospel doth ex∣ceed the Law.

Our disobedience to the Gospel, so far exceeds in evil, our disobedience to the Law, as the Gospel transcends the Law.

The Soveraignty of God in this particular,* 1.229 is his absolute free Power to shew, or not to shew mercy unto man, ac∣cording to his own good pleasure.

Gods making himself a Debtor unto his Elect, is the effect of his good pleasure. Rom. 9.18. We know not that we are of the number of his Elect, unto whom he hath made himself a Debtor, until we do believe.

Our personal, and practical Acknowledgement, That God hath power to deal with us according to his good plea∣sure, is a part of our humiliation.

The Object of Faith,* 1.230 is the Doctrine of the Gospel; the Sum whereof is, That Jesus Christ came into the world to save sinners, 1 Tim. 1.15.

Arguments moving to believe, are,

The Command to believe, 1 John 3.23. And this is the Commandement that we should believe in the Name of his Son Jesus Christ.

God's invitation of repenting sinners to believe; for which end, he in Jesus Christ, by the Ministery, standeth at the door of our hearts, knocking there for entrance, Revel. 3.20. Woeth us, John 3.29. Beseecheth us, 2 Cor. 5.20. The honour that is given to God by believing, Rom. 4.20. Our duty to believe, 1 John 3.20. The good of believing, He that believeth on the Son hath Everlasting life, John 3.36. The evil of not believing, He that believeh not shall be damned, Mark 16.15. The Efficacy of the Gospel to work that faith in us which it commands from us, therefore called the

Ministration of the Spirit, 2 Cor. 3.8. Because the Spirit concurreth with the Dispensation of the Gospel to work faith in our hearts. Lastly, The Promise made to them that do believe, Mark 16.15.

In this way we are to meditate of God, Look upon me, and be ye saved all the Ends of the Earth, Isai. 45.22. I sail, Behold me, behold me, Isai. 65.1. As Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believe in him should not perish, but have Everlasting life, John 3.14, 15.

Wayting for the Lord Jesus in the use of means,* 1.231 with pre∣paratory hope, is our seeking after him in the wayes which he hath instituted in his Word for that end; until we find him such as are hearing of the Word, Reading, Meditati∣on, Conferring, Praying, &c.

Seeking for Christ, is either without faith, in which con∣dition we seek not Christ for himself, but for our selves: We seek rather the benefits of Christ, then Christ: we seek our selves, not Christ, John 7.34, 36. and Chapter 8.21. Or with faith; so only believers seek Christ, and that for himself.

Though they that have not faith, cannot seek Christ as they ought, but their very prayer is sin; yet it is their duty to pray, and to seek after Christ. Psal. 79.6. Jer. 10.25. Pour out thy fury upon the Heathen, that know thee not: and upon the Families that call not on thy Name. If the not calling up∣on the Name of God, be a sin; then to call upon the Name of God, is a duty. Peter calls upon Simon Magus, though an unbeliever, to pray: Repent therefore of this thy wicked∣ness; and pray God, if perhaps the thought of thine heart, may be forgiven thee, Acts. 8.22. The Pharisee (a Type of sin∣ners establishing their own righteousness,) The Publican (a Type of sinners, sensible of their sin, and want of the righ∣teousness of Jesus Christ) both go to the Temple to pray, Luke 18.10. The Prophet personates Ephraim yet uncon∣verted, praying unto God to turn him, Jer. 31.18.

The Elects seeking God, is the effect of Gods seeking them. Our seeking before faith, is the effect of the com∣mon work of the Spirit: our seeking after faith, is the effect

of the saving work of the Spirit.* 1.232 I am found of those that sought me not, Rom. 10.20. Namely, before his finding of us. And thou shalt be called sought out, Isai. 62.12. God seeks us before we seek him.

In this soul-thirsty disposition after Christ, whilest we so restlesly desire, as yet we find we cannot sincerely desire: so seek, as yet we cannot seek: so pray, as yet we cannot pray: The Lord Jesus in his set time to have mercy, finds us; and having found us by his Spirit, is found of us by the act of faith: When the poor and needy seek water, and there is none; and their tongue faileth for thirst: I the Lord will hear them, I the God of Israel will not forsake them, Isai. 41.17. God converts Ephraim whilest he is praying for conversion, Jer. 31.18, 19. The Publican finds mercy whilest he is pray∣ing for mercy, Luke 18.13, 14.

Quest. 1. Is a distinct Experience of the several Heads of Preparatory Work, necessary according to Gods ordinary Dispensation unto conversion?

Ans. No: yet the more distinctness, the better: and some distinctness in respect of some of the principal parts thereof, according to the ordinary Dispensation of God, seemeth necessary: as namely, the conviction of the sin∣fulness of sin, the conviction of the guilt of sin; i. e. that it justly binds over the sinner unto punishment, impossibi∣lity of salvation by the Law, revelation of the object of faith: i. e. God the Father, Son, and Holy Ghost, and Jesus Christ, God-man in one Person, set forth to be a Mediatour ac∣cording to the Gospel of frec-grace. Some sense of our lost estate, looking up unto Jesus Christ, not only as come to seek and save them that are lost, but also as able to seek and to save, waiting upon him in a broken-hearted, and diligent use of means, until we be made partakers of his free saving grace.

Quest. 2. What measure of Preparatory Work is necessa∣ry to conversion?

Ans. As the greatest measure hath no necessary connexi∣on with salvation, so the least measure puts the soul into a preparatory capacity, or Ministerial next-disposition to the

receiving of Christ. So that in respect of the Order of Gods Dispensation, such a soul being called to believe, is not now to object against its believing. The defect of such a measure of humiliation: but (together with its due attending to, and belping on any kindly work of a further degree of humilia∣tion) it is to apply it self in a principal manner, immediate∣ly to believe.

There is not the like degree of humiliation in all those that are converted:* 1.233 for some feel a greater measure of trouble, others a lesser. But all that are truly converted are truly humbled.

Quest. 3. Whether may it not come to pass, through want of light, either in the Ministery, or our selves, or want of due observation of Gods manner of working with the soul, or of due care to keep the manner of his working in mind: that a soul, which hath in its measure been made par∣taker of preparatory work, and sincerely converted, may yet be unable, distinctly to call to mind its former experien∣ces of some principal part of preparatory work?

Ans. Yes. But then these three things will follow.

First, Such a soul assents to, and closeth with the sub∣stance of the Doctrine of preparatory work, being made known unto it.

Secondly, Such a soul assents to, accepts of, and walks in the practise of the humbling Doctrine of the Gospel, con∣cerning a Believer. The holy Christ-exalting, and soul-hum∣bling Doctrine of the Gospel, virtually containeth, and evi∣dently presupposeth the Spirit of Preparatory Work. The Spirit of Dependance and Repentance from falls and wan∣drings, which straying condition is called the lost condition of a believer, Psal. 119.176. doth in effect include the con∣viction of the lost estate of an unbeliever: inability with∣out recovering grace to rise from sin to obedience here; be∣ing like our inability without converting grace: to rise from death to life there. That is called humiliation; this humili∣ty. In the Work of humiliation which is before faith, the soul seeth that as it is nothing, so it can do nothing with∣out Christ. Poverty of spirit in the regenerate, Matth. 5.3.

hath its proportion to poverty of spirit in the irregenerate, Luke 4.18. Revel. 3.17.

Thirdly, Such a soul must expect unsetlings, and as it were an after-bondage, before it cometh to be setled, and attain assurance of its salvation. Whereby God doth two things.

• 1. Take off the Soul from its carnal confidences: for the less measure of experience of a lost estate before faith, the greater measure of carnal confidence, and less measure of sensible dependance upon Christ after faith, until this cure.
• 2. God hereby provideth further for his own glory, by causing the soul to magnifie the Law, to condemn sin, judge it self, and exalt grace in such a degree, as a kindly prepa∣ratory work disposed to. Assurance of salvation presuppo∣seth, and the want of a kindly preparatory work, until now eclipsed.

Many darken,* 1.234 if not hide from themselves their experience of a preparatory work, by unwarrantably fixing their con∣version to such a time: Whence notwithstanding upon just examination, they cannot deny the substance of preparato∣ry work to have been; and the effects of saving grace to be in their souls; yet, they owning no work for preparatory work which was not wrought before; nor any work for converting work, which hath not been wrought since such a time: they cause much unsetledness, and uncomfortableness unto themselves.

'Tis the duty of all that live under the Gospel to be con∣verted unto God, and it is the duty of all that are converted to know they are converted; but we are no where com∣manded, to know the time of our conversion. If upon bet∣ter light then formerly, we cannot find that to be conversion, nor consequently that we were converted at that time which we were wont to reckon from: yet, if we find the works of God fore-going, and accompanying conversion; to have been,* 1.235 and to be in our fouls; it is our duty to bless God, that we are converted, and not groundlesly to afflict our selves about the time of our conversion.

To tell (saith Master Pemble) the month, day, or hour,

wherein they were converted; is in most converts impossi∣ble in all, of exceeding difficult observation: though I de∣ny not (saith he) but the time may be in some, of sensible mark.

CHAP. VIII. Whether there be any saving Qualifi∣cation, before the grace of faith, viz. Any such Qualification whereupon salvation may be certainly promised unto the person so qualified.

THe Ensuing Discourse in answer to this Question

• 1. Explains the terms thereof.
• 2. Recites various judgments concerning it.
• 3. Propounds Arguments a∣gainst ascertaining Salvati∣on to any such qualificatiō.
• 4. Endeavoureth to satisfie the more considerable Ar∣gnments of the contrary minded.
• 5. Annexeth two Queries.

Qualifications are gracious Dispensations whereby the soul is in some measure rendred a more capable subject of faith, or conversion: and these dispose the soul thereunto,* 1.236 either more remotely, as the remainders of the Image of God in man after the fall; which is called the grace of na∣ture: or more neerly, as the common works of the Spirit,

by the Ministery of the Law and Gospel: these last properly come under the name of common supernatural grace, and are usually called preparatory works.

The Notion [Preparatory] is also carefully to be distin∣guished: Works may be said to be preparatory, either in respect of Gods ordinary Dispensation: so, those disposi∣tions which qualifie the soul with a greater Ministerial capa∣city, in order to conversion; are to us preparatory in the judgement of charity in all, and but in the judgement of charity in any. Or in respect of Gods intention; whence he purposeth such a work as a means to, and a part of the way unto conversion, afterwards to be wrought by him. So, in the Elect unto God, they are are preparatory really: but unto us only (as they are also in the Non-elect) in the judg∣judgement of charity. Because in that which is known they are alike, and that wherein they are not alike is un∣known.

Briefly, Preparatory Work, is so; really, or in the judg∣ment of charity only. To God really, as concerning his Elect; to man in the judgement of charity only, as concern∣ing any.

Notwithstanding because we know that such who are not elect, are partakers of this common work, and who are the Elect whom God will not forsake in this common work (as justly he may do all) we know not, until faith: and be∣cause we are to hope concerning all in whom we see them wrought (and to endeavour in the use of means according∣ly,) that God will not leave the soul here, but that he will graciously proceed to the ingenerating of the grace of faith, in his accepted time: yet, being ignorant of his intent, we can but hope concerning any. Hence to us they are prepa∣ratory in judgement of Charity in all, whether Elect, or Non-elect; and not in judgement of Certainty in the Elect themselves before faith.

Saving Qualifications, are taken either properly, and for∣mally; for some effect of special grace (such as are the gifts of the Spirit in Vocation, Union, and Communion, all flowing from election) having according to the revealed

Dispensation of God, that necessary and infallible connexi∣on with Eternal life; whence salvation may be certainly pro∣mised to the person so qualified.

Or, Saving Qualifications are taken improperly: First, Causally, viz. instrumentally; for the external means where∣by a saving work is wrought: so that act of hearing the Word, by which faith is begotten in the heart, is called sa∣ving. 2. In respect of the purpose of God, and so all pre∣vious 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 there∣fore 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,* 1.237 touching the rela∣tion 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 remaind∣ers of which are yet dwelling in us; Albeit we take so much from Christ, as we overgive to them: whose differing te∣nets 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: be∣ginning with the last.

Pelagius affirmed that man merited grace by the Works of Nature.* 1.238

The Missilienses (by Prosper called the reliques of Pelagi∣ans, and commonly Semi-Pelagians) affirmed that man by pre∣vious dispositions, performed by the strength of nature, ob∣tained grace as a reward.

The Papists teach,* 1.239 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,* 1.240 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 gi∣veth 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 nam∣ed) 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 sa∣ving, 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 ne∣gative; 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 conse∣quently before Christ, holds not correspondency vvith the rest of Gods Dispensation of his Acts of grace: who so or∣ders the administration thereof, as that Christ may have the preheminence in all things: Which appeareth by the fol∣lovving 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 pas∣sive 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 pre∣sence, as an honour to his actual coming, and a peculiar fa∣vour to Beleevers that have received him.

That Proposition which is repugnant to part of the scope of the Gospel,* 1.241 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 re∣spect, is unsound.

But this Proposition, asserting some saving qualifications before faith, is such. Ergo.

If it be said, The Asserters of such qualifications acknow∣ledg 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,* 1.242 that he ascribes all to the praise of God) Perkins answereth, So did the Pha∣risee, 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 cor∣dial Reader would weigh, viz that the Satisfaction of Christ under∣taken for us sinners, could not have availed, if there had not been some foregoing conjunction be∣tween us and Christ; namely, such, whereby he was designed of God, that he should be the Head of the Body whereof we are mem∣ber. Dr Ames.	Hoc unum perpendat venim cordatus Lector,* 1.243 sat factionem illā Chri∣sti, pro••nobis nocent••bus susceptam, valere non po∣tuisse, nisi aliqua antece∣dente inter nos & Chri∣stum 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.* 1.244
Cain (saith Junius) was not par∣taker of a Saviour as a Saviour, neither is any ungodly man parta∣ker of him.	Cain servator••s non fuit particeps, ••ut serva∣toris, nec particeps, ejus est impius quisquam.
Man is no partaker of a Savi∣our, but of the works of a Saviour; but the faithful are not only par∣takers of his works, but also of the Saviour himself. Junius.	Homo non est particeps Servatoris,* 1.245 sed operum a Servatore; fideles autē non solum participes o∣perum, sed ipsius Ser∣vatoris 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 spe∣cial

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.* 1.246

But in an elect person, yet not a Beleever, there is no other qualification then what may be found in a Repro∣bate.

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 Wri∣ters) 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 Electi∣on 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; there∣fore 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 par∣taker 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 Vocati∣on and Election are some∣times taken in the Scripture in the same sence altogether. Ames.	Vocatio est primus actus E∣lectionis qui in homine ipso ex∣oritur,* 1.247 vel exercetur; unde etiam est quod Vocatio & E∣lectio aliquando in Scripturis eodē planè sensu accipiuntur. 1 Cor. 1.26, 27, 28.
Calling is the first act of di∣vine Mercy conversant about miserable men. Dr Twisse.	Vocatio est primus actus misericordiae divinae,* 1.248 circa mi∣seros 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 ano∣ther man. Chamier.	Ante Vocationem omnes di∣cuntur misericordim non con∣secuti. Hoc intelligi debet de Vocatione efficaci per quaem in∣tempore factus est [Paulus] alius.

That Proposition which will not stand with Christs me∣thod of preaching the Gospel, is not good.* 1.249

But this Proposition, ascertaining Salvation before faith, will not stand with Christs method of preaching the Gospel, Mark 16.16. Therefore.

That very Proposition, which the Holy Ghost calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Gospel (viz. Whosoever beleeveth shall be saved) is formally an indefinite Proposition; offering Sal∣vation indefinitely, and generally unto all upon the condi∣tion of beleeving; not definitely, particularizing and de∣scribing the persons and subjects in whom this qualification shall be wrought.

The Gospel propounds Salvation unto the Elect, and non∣elect yet unbeleeving, (not revealing Election or Reproba∣tion in particular;) so, as it is not only a truth, That it is the duty of every one that hears the Gospel to beleeve, and that whosoever beleeveth shall be saved; but also it ministers equal hope unto all (answerable to their preparatory pro∣ceeding) of beleeving, and being saved.

The Gospel holds forth Salvation before faith indefinite∣ly, not definitely; generally, not particularly; conditional∣ly to every one, not absolutely unto any one: it so giveth hope of Salvation to every hearer, as it assureth none of Sal∣vation but the Beleever.

This further appears, in that an indefinite Proposition is (logically) resolved into a Categorick, and a connex-singular. Hence this indefinite Proposition, Whosoever beleeveth shall be saved, containeth a Command, and a singular or parti∣cular-conditional Promise: The Command, Beleeve; the particular-conditional Promise, If you beleeve you shall be saved; which conditional promise manifestly implyed, Mark 16.16. John 3.16. is elsewhere formally expressed, Revel. 3.20. So that to preach the Gospel according to Christs method unto one without faith, which is to offer free Salva∣tion by Jesus Christ to every creature, viz. to every perishing sinner that heareth it whether man or woman, upon the con∣dition of beleeving in Christ, is to preach it with a Command, and a conditional Promise. Thus, Beleeve; If you beleeve you shall be saved: not with a Command, and an absolute personal Promise: Thus, Beleeve, for 'tis certain you shall beleeve, and be saved. So to do, were,

• 1. To deny Faith to be the first, and firstly-formal condi∣tion of the Gospel, by placing parting-withall, or some other saving qualifications, before it.
• 2 To alter the method of the preaching ef the Gospel, from, Whosoever beleeveth shall be saved, to, Whosoever part∣eth withall, or hath some other like qualification, shall be saved.
• 3. To preach part of the Decree sc. Election in particular, before the Gospel.

Argum.* 1.250 5. If it be a truth concerning every unbeleever (however qualified) that if Christ sheweth them mercy, it is free and meer mercy; if he doth not shew them mercy, he doth them no wrong: then there is no certain personal or particular promise of mercy (under which Faith and Salva∣tion, and every spiritual blessing in heavenly things is con∣tained) made unto any unbeleever.

But it is a truth concerning every one yet not a believer, (however qualified) That if Christ sheweth them mercy, it is free, and meer mercy: if he doth not shew them mercy, he doth them no wrong, Rom. 9.15, 16. whereby shewing mercy, understand (though not only) effectual vocation; viz. the creating of the grace of faith, whereby the soul is made a believer, and actually one of God his people, 1 Cor. 7.25. Rom. 11.30, 31. 1 Pet. 2.10.

Arg. 6. No one whilest he is in such a condition, where∣in whilest he continueth, it is impossible to please God, can be ascertained of salvation: But every unbeliever (however qualified) whilest an unbeliever, is in such a condition, wherein it is impossible he should please God, Heb. 11.6. Therefore no unbeliever (however qualified) can be ascer∣tained of salvation.

Arg. 7. All those, who are in such a condition, to which the Scripture speaks wrath, certainly, viz. that they shall be damned: unto those (whilest such) the Scripture doth not promise salvation certainly.

But every unbeliever, in that he is yet dead in trespasses and sins, Ephes. 2.1. is in such a condition, to vvhich the Scriptures speak wrath certainly, Ephes. 2.3. Mark 16.16. Therefore.

Arg. 8. That Proposition that affirmeth salvation to be personally ascertained, unto them who are in such a conditi∣on, wherein the Scripture pronounceth them to be under the Law, Rom. 7.6. under the Curse, Gal. 3.13. under sin, Rom. 11.32. is not sound: Otherwise the Scripture should curse and bless: speak life and death to the same person in the same condition, and consequently contradict it self.

But this Proposition ascertaining salvation to some quali∣fication before faith, affirmeth the Scripture to ascertain salvation unto them, who are in such a condition, vvherein the Scripture pronounceth them to be under the Law, the curse, and sin: for such is the condition of every one be∣fore faith under the Law, Rom. 7.6. Under the curse, Gal. 3.13. Under sin, Rom. 11.32. Therefore.

Arg. 2. No Proposition ascertaining salvation unto

such a qualification which is a sin, is good.

But this Proposition, ascertaining salvation unto such a qualification as is performed by one without faith, is a Pro∣position ascertaining salvation unto a sin: Therefore.

Meer restraint from sin, is not sin; but the unbelievers restraint from sin, is sin: his best actions are painted sins, because his person not being accepted, his action cannot be accepted, and selfe is predominant.

The best works of an unbeliever (vvhat common grace soever be found in them) are sins for the reason before men∣tioned.

Good works of believers, though they have sin in them, yet they are not sins: because their persons being ac∣cepted, such actions of theirs wherein grace is predominant are also accepted in the Righteousness of Jesus Christ.

Hence the very parting with sin that is before faith, is a sin.

Arg. 10. No Proposition ascertaining salvation unto a work, or as it were unto a work, to speak proportionably to Apostles Phrase, Rom. 9.32. is good.

But this Proposition ascertaining salvation unto a qualifi∣cation before faith, is a Proposition ascertaining salvation unto a work, or as it were unto a work: Because no action performed by an unbeliever can be an act of faith, their best actions must either be acts of faith, or not of faith; therefore works, or as it were works.

A Promise of salvation made unto a Work (though not for a Work) in any person before faith is legal. Be∣cause the person that is without faith, is under a legal state. Therefore all his actions proceeding from him in that estate, must needs be legal. So of the Arguments, the Authorities follow.

The first Effect of Predestina∣tion is Christ himself,* 1.251 dwelling in our hearts by his Spirit, as a Mediatour, and Saviour.

Primum igitur praedesti∣nationis Effectum, est Chri∣stus ipse; ut Mediator, ac Servator in cordibus nostris per Spiritum inhabi••ans.

The Elect before they are call∣ed to Christ, can never be cer∣tain of their Election. Zanchy.	Electi antequam vocen∣tur ad Christum, nunquam de sui Electione certisunt.
He speaks too indistinctly, who promises certainty of salvation unto men: we more conside∣rately, who promise it only to believers. Chamierus.	Nimis indistinctè lo∣quitur,* 1.252 qui kominibus pro∣mittit, certitudinem salu∣tis; nos consideratiùs, qui tantum fidelibus.
To whom doth the Promise oblige God, except it be unto him who receiveth it by faith?	Promissio cui Deum ob∣ligat,* 1.253 nisi qui fide eam ac∣cipit?
God will have us to deter∣mine that we are elected, but this we cannot do without faith, and repentance. Ʋrsin.	Vult Deus nos statuere, qued sumus electi, hoc au∣tem 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 ho∣minem,* 1.254 ante conversionem ad Christum, posse sine apertâ Dei contumelia statuere, sit∣nè 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. Pa∣raeus.	Tali Syllogismo nititur fi∣ducia graciae propriè,* 1.255 in sin∣gulis fidelibus: Qui credit in Filium Dei habet remissi∣onem peccatorum, & vitam aeternam: Ego credo in Fili∣um Dei: Ego igitur habeo remissionem peccatorum, & vitam aeternam.
To conclude, we deny any such disposition, or preparati∣on, which precedes faith, to be previous, whereunto a certain promise of this gift; viz. re∣pentance, is made of God, see∣ing 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 condemna∣tion. Leyden Professors.	Negamus,* 1.256 deni{que} ullam ejusmodi, dispositionem aut praeparationem, que fidem antecedat esse praeviam, cui hujus doni certa promissio à Deo sit facta, cum quicquid non••est ex fide peccatum sit, Rom. 14.23. Et sine fide impossibile sit pla••••re Deo, nempè ad salutem, Heb. 11.6. adeo ut homini, ut cun{que} jam disposito haec grat a sit indebi∣ta; cum etiam in hac qua∣cun{que} dispositione, homo sit reus condemnationis.

Of such faith (namely con∣cerning the certainty of Sal∣vation) we sufficiently under∣stand,* 1.257 that the subject is only a Beleever of competent un∣derstanding. Rivet.	Talis fidei (sc. de certitu∣dine salutis) subjectum satis intelligimus, esse fidelem adul∣tum tantum.
Without faith in Christ man abides in condemnation.* 1.258	Extra fidem in Christum, manet homo in condemnatione.
The priviledg concerning the certainty of the subject touching perseverance,* 1.259 is in∣dulged 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 cirtitu∣dinem subjecti de perseveran∣tia, indultum est non paucis, sed fidelibus omnibus qua fi∣delibus attributum; iisque quarto modo proprium astrui∣mus.
Faith is a condition,* 1.260 faith therefore being put, the pro∣mise particularly applyed ceaseth to be conditional, and becometh absolute.	Fides est conditio, posità igitur fide, promissio particu∣laritèr applicata, cessat esse conditionata, & fit absoluta.
The promise of Salvation,* 1.261 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 ho∣mini peccatori fit est conditic∣nata, sed quâ credenti fit est absoluta, quia conditionem re∣quisitam supponit.
By this Proposition,* 1.262 If you beleeve you shall be saved, it is not signified that God will∣eth either faith or salvation unto him to whom it is so de∣clared, more then unbelief and death, seeing he addeth toge∣ther therewith, If you do not beleeve, you shall dye.	Hoc enim axiomate, Si cre∣dideris salvus eris, non signifi∣catur velle Deum aut fidem, aut salutem ipsi cui sic nar∣ratur, magis quam incredu∣litatem & mortem cum simul addit, Si non credideris mo∣rieres.

Preparatory works are not dispositions, having always a necessary or certain connexi∣on with the form to be intro∣duced; they are not so pro∣portioned unto regeneration, as any degree of heat pro∣duced 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 in∣troduced; as the dryness of the wood hath it self unto the fire.	Opera praeparatoria non sunt dispositiones,* 1.263 habentes necessa∣riam vel certam semper con∣nexionem cum forma introdu∣cenda; non sunt proportiona∣tae regenerationi, ut habet se quicun{que} gradus caloris in ligno ab igne productus ad ig∣nem; sed sunt dispositiones materiales, quae subjectum fa∣ciunt formae introducendae ma∣gis susceptivum, ut se habet siccitas ligni, ad ignem.
Who will make it good that these material dispositi∣ons (of which we speak) have a certain connexion with re∣generation. Dr Ames.	Quis dabit dispositiones istas materiales (de quibus a∣gitur) certam connexionem habere cum regeneratione.
No man can promise to himself certainty of faith, un∣less he prove out his faith by sanctification. Wollebius.	Salutis cirtitudinem nemo sibi polliceri potest,* 1.264 nisi fidem ex sanctificatione exploret.
Though salvation be pro∣pounded 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 at∣tain faith.	Licet salus proponatur ob∣tinenda sub conditione fidei,* 1.265 fides tamen non proponitur ob∣tinenda sub conditione alicu∣jus prius praestandi, ut sic con∣sequamur fidem.

The cause why the defini∣tive Decree of God is pro∣pounded indefinitely in the Gospel,* 1.266 is, that so the salvation of men might be undetermi∣ned unto them until they be∣leeve. Dr Twisse.	Causa quare decretum Dei definitum proponitur in Evan∣gelio indefinitè, est ut sic homi∣nibus indefinita sit salus sua donec credant.
Salvation is in suspense un∣to men until they do beleeve. Idem.	Salus est in suspenso homi∣nibus donec credant.
The vessels of mercy at least of the first (which I,* 1.267 saith Mr Rutherford, beleeve to be effectual Vocation, not Elec∣tion) although in Gods secret Decree they are such design∣ed men, and determined by name, and most especially; nevertheless there is no spe∣cial 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 Ele∣ctionem) quamvis in Dei ar∣cano decreto sunt signati ho∣mines, & determinati nomi∣natim, & specialissimè, atta∣men nulla est specialis deter∣minatio in Scripturis; nus∣quam enim scriptum est, Hoc fac & efficacitèr vocaberis.
Beleevers only are bound to gather the intention of God,* 1.268 and the eternal Decree concerning them by name.	Soli credentes, tenentur Dei intentionem & aeternum de∣cretum circa se nominatìm colligere.
There is no consolation unto the Elect before faith.* 1.269 Mr Rutherford.	Electo nulla consolatio an∣te fidem.

The Promise (saith Dr Preston) is made to the coming,* 1.270 and not to the preparation.

Elsewhere the same Author mentions parting withall (to use his own words) amongst the afterclap conditions, that is. such conditions as are required of the Soul after the match is now made, that is, after faith, as you may see plainly in the place.

Obj. 1. To be dead to the Law is a saving qualification.

But Rom. 7.4. we are said to be dead to the Law, that we may be married unto Christ. Ergo. There seemeth to be some saving qualification before faith.

Answ. This Text, in that it seemeth to occasion the most considerable Objection, calleth for the more diligence in the clearing of it. The Apostle, in answer to an Objection made in the person of the beleeving Romans (against the great ser∣vice of yeilding of themselves unto God by obedience, where∣unto they were exhorted) taken from the fear of the domi∣nion of sin, Chap. 6. vers. 14. having encouraged them with an unanswerable and assuring Argument taken from their present condition; 1. Negatively, for you are not under the Law: 2. Affirmatively, but under grace, in the same vers. He (having also in the following part of the Chapter pro∣vided against the abuse of the latter part of his Answer, by removing an abominable Inference, erroneously gathered therefrom, vers. 15.) in the beginning of the seventh Chapt. resumeth the first, that is, the negative part of his Answer, concerning their not being under the Law; illustrating and carrying on his argumentation, by way of comparison, fetch∣ed from the example of marriage, obliging the wife unto her husband during the term of his life, and no longer.

In this Comparison the Law (that is, the dominion of the Law) is compared to the husband, the Soul unto the wife; its two parts you have thus. The first part of the Comparison or Proposition: The wife freed from the dead husband, she being freed is marryed unto another, being marryed she bringeth forth fruit. The second part of the Comparison or Reddition: The Soul dead to the Law (that is as much as freed from her dead husband,) the Soul freed is marryed un∣to Christ, the Soul marryed unto Christ bringeth forth fruit unto him.

Where observe the Apostle, notwithstanding the matter in framing the Comparison rather led him to say [the Law being dead,] as appears upon the comparing the first, fourth, and sixth verses; yet (the sence remaining the same) he rather useth this phrase [we being dead to the Law,] the better to decline (as judicious Interpreters conceive) the offence of

the Jews, who being over-addicted unto the Law, would more difficulty have endured that phrase, of the Law being dead.

From the two first members of the Reddition, the Objec∣tion ariseth thus: If in the order of our spiritual Marriage the Soul is dead unto the Law before it be marryed to Christ, then there is a parting with all, a cutting off from, or dying unto sin, and consequently a saving qualification before faith.

But so it is in order of our spiritual Marriage, Rom. 7.4. Therefore.

Thus we have the Objection with its rise; for the further and full satisfaction whereof; Consider,

• 1. By the Law in this place we are to understand the do∣minion of the Law over a sinner; hence it is compared to a hard and cruel Master, Rom. 6.14. to a hard or cruel husband, Rom. 7. beg.
• 2. The dominion of the Law hath divers acceptions in the Scripture, and is taken sometimes for that power of the Law, whereby as an occasion it provoketh and stirreth up the cor∣ruption of the heart in the irregenerate: Rom. 7.8. But sin taking occasion by the Commandment, wrought in me all man∣ner of concupiscence. Sometimes for the accusing and damna∣tory sentence of the Law: Sometimes for the rigor, whereby it exacteth perfect, personal, and constant obedience, by vir∣tue of that principle wherein we were created after the Image of God, and that for our Justification.
• 3. That the dominion of the Law in the first sence, name∣ly, that power of the Law occasionally and by accident to provoke and stir up sin in the irregenerate, is the dominion intended in this place, is manifest, Rom. 7.5, 8, 9. and Chap. 6.14, 15. from the joynt consent of Interpreters, that the Law is to be taken in the same sence in both these places: It can∣not be interpreted of the dominion of the Law in either of the two last sences. That dominion of sin, which death un∣to the Law here mentioned freeth us from, is the dominion of the Law here intended: But the death unto the Law here mentioned, freeth us from the dominion of the Law in the

• first sence, as we saw in the Texts last cited, but not from the dominion of the Law in the two last sences; because the death unto the Law here mentioned, precedeth union, [dead unto the Law, that we should be married unto another,] and union precedeth Justification: But freedom from the domi∣nion of sin in the two last sences follow union; the first of them supposing, the second presupposing Justification.* 1.271 But in this place 'tis spoken of the mortification of sin, and righ∣teousness inchoated in us by the Spirit of Christ: Neither is the dominion of sin here looked at, as it is imputed, or not imputed, but so far forth as corruption beareth or doth not bear sway in us.
• 4. To be dead to the Law in the first sence, is for lust to be so mortified, that it cannot take occasion to sin from the re∣straint of the Law; it is to be freed from the raigning power of sin, Rom. 6.7. which grace is given in Vocation, and is called habitual Mortification; we dye to the Law in the two last sences in Justification. That Text, Gal. 2.19. signifieth,* 1.272 saith Pareus, a little otherwise, viz. to renounce the righte∣ousness of the Law.

This Text then rightly understood, affirmeth that which none denyeth; namely, that a Beleever is dead to sin, before Marriage-union between Christ and the Soul; that is, before the act of faith: for Marriage-union is not without the act of faith on our part; which also is acknowledged by them with whō this discours argueth: But it doth in no case affirm (which must be carefully attended to) that we are dead to sin be∣fore the grace of faith. The death of sin is in order after the grace of faith in Vocation. The infusion of faith and grace

infers the death of sin, the immediate effect thereof: as the in∣come of life, expelled death in the Shunamites child, 2 King. 4.

The Sum is, That before our Marriage union with Christ, (I mean before in order of nature, not in time) there is, first, The grace of faith. 1. The death of sin. 3. The act of faith, and this last according to your own grant; before the act of faith, is both the grace of faith, and the death of sin: Be∣fore the death of sin, is the grace of faith: Before the grace of faith, nothing that is saving.

Obj. 2. Matth. 13.44. Selling all, is placed before buy∣ing: But by selling, we are to understand parting with sin; By buying, believing. Therefore there is a saving Qualifica∣tion; viz. Selling of all, or parting with sin, before faith.

Ans. In answer to this Objection, it will be convenient, First to distinguish the terms, viz. selling of all, or parting from sin: which may be applicable and useful for the resol∣ving of sundry other occasional objections: and afterwards speak to the Text.

The souls selling of all, or parting from sin, is either be∣fore faith, viz. Preparatory, or Legal: so called, not al∣ways from the means, (namely, the Law) by which such a parting with sin is wrought, but also from the state of the soul, still continuing under the Law: notwithstanding any Gospel-work. And it is nothing else but such a measurable conviction of the impotency and unprofitableness of all lusts, and carnal confidences, which the soul before counted gain: as that novv it letteth them all go as loss; so far, as it ceas∣eth to live upon them any longer, Rom. 11.24. Philip. 3.8. Matth. 18.25. Luke 15.14, 17. It is the same in effect with a lost estate. This preparatory parting from sin, is either external, consisting in the conforming of the outward man unto the practise of known duties; and the restraint of the outward man from knovvn sin, Philip. 3.6. 2 Pet. 2.20. Or Internal; consisting in the legal restraint of the invvard man from sin, (for this Restraint being understood saving∣ly, and properly; is in appearance only, but not in truth: whether to our selves, or others) together with such spiri∣tual gifts, and enlargements, as are wrought by the common

Gospel-work of the Spirit. Or else the souls parting with sin, is after faith, viz. saving, which is threefold.

• 1. Habitual, namely, the death of sin, or destroying of the body of death, Rom. 6.6. Chap. 7.14. which is wrought by the infusion of the Spirit of life in Voca∣tion; herein the soul is passive, it being the immedi∣ate effect thereof; as the in-come of life was the ex∣pelling of death in the Shunamites child: Or as the cessation of darkness is the effect of light coming in∣to the air. Here is the cessation of the reign of sin.
• 2. Repentance; viz. Evangelical: part of which con∣sists in sorrow for sin, as sin; and aversness from sin, as sin; in which the soul is active.
• 3. Mortification; which is a part of Sanctification, where∣in the soul is also active.

The Distinction premised, the Text remains to be spo∣ken to, vvhich being a parable, it is seasonable in the inter∣pretation thereof, to make use of that generally received, and commanded Rule: viz.

That the principal Scope is to be attended; the Metaphors not to be urged above what is consonant to other Scrip∣tures, where the same truth is taught in proper and simple terms.

Calvin, Cartwright, Junius, Chemnitius, Piscator, Pa∣reus, in their Commentaries upon the place, seem not to un∣derstand conversion to be the Scope of this Parable: but ra∣ther, that it intends the constancy of such, who are already converted in the profession of the truth of the Gospel: though they should be called to suffer the loss of all, yea, of life it self, in testimony thereunto.

But be it supposed, That Conversion is the Scope of this Parable, and so the main intent thereof to be, that the soul must part with all that maketh it preparatorily uncapable of believing, before it can believe: yet selling of all, is to be understood of a preparatory, not of a saving selling of all.

• 1. Because Selling preparatorily, fully answereth the Scope of the place.
• 2. Because Selling savingly, is the act of a living spiritual man, (vvhich none can be vvithout faith) as selling civilly is the act of a natural living man.

Adde hereunto, That it being supposed, that by buying vve are to understand the first act of faith, wherein the soul is active; and by selling all, a saving parting with sin (which yet with due submission to better Judgements, appeareth not to be the true meaning of the place) yet even this interpre∣tation, concludes only a saving selling of all; or parting with sin before the act of faith (according to the sence of the distinction, and as you may please to see therein) which is not the matter here controverted: but it doth not con∣clude any saving selling of all, or parting with sin, before the grace of faith, which is the question.

The Sum of this Ansvver is: The Text (in that it is a Pa∣rable) through our infirmity, is the more apt to suffer by a mis-interpretation. If it be taken in the first sence (accord∣ing to the Commentators above-mentioned) it concerns not the question. If taken in the latter sence, whether selling of all, be interpreted preparatorily, or savingly, it doth not conclude the question: that is, It doth in no sence hold forth a saving parting with sin, before the grace of faith.

Obj. 3. Salvation is promised unto hungering, thirsting, poverty of spirit, seeking, repentance, &c. which are qua∣lifications preceding faith: therefore salvation may be pro∣mised to some qualification before faith.

Ans. All Objections raised from these, and the like pro∣mises, (vvhereof there are many in the Scriptures) may re∣ceive a full answer, by the right application of the distin∣ction of qualifications into Preparatory, or Legal; vvhich go before faith: And Saving, or Evangelical; vvhich fol∣low faith: intimated before in the beginning of the Answer to the second Objection: Accordingly, there is a Poverty, Luke 4.18. Revel. 3.17. A Hunger, Luke 15.14. Isai. 65.13. A Thirst, Isai. 65.13. A Seeking, Luke 13.24. A Repent∣ance, Mark 1.15. Matth. 27.3.

All without faith, and (in judgement of cha∣rity) before faith: viz preparatory poverty,* 1.273 preparatory hunger, &c.

And there is a Poverty, Matth. 5.3. An Hunger, and Thrirst, Matth. 5.6. A Seeking, Matth. 7.8. James 1.6. A Repentance, 2 Cor. 7.10. After faith, viz. a saving poverty of Spirit, a saving hunger, &c.

To this effect, Ames distinguisheth thirst, into a thirst of total indigence, Isai. 65.13. And into a thirst of partial complacency, 1 Pet. 2.2. The like both he and others teach con∣cerning Repentance.

Wheresoever any of these, or the like quali∣lifications are mentioned in the Scripture, which Salvation ascertained by promise, to the per∣son so qualified; such qualification, or qua∣lifications, are saving; not preparatory: Let one instance (throughout the whole Scrip∣ture) be produced, and evinced to the con∣trary.

Obj. 4. Matth. 18.11. For the Son of man is come to save that which was lost. Here Salvation is promised to those that are lost; but the lostness in this place mentioned precedes faith; therefore this lostness seems to be some saving quali∣lification before faith.

Ans. The words are not to be understood Collectively,* 1.274 of all that are lost, but distributively, of the Elect that are lost; So Piscator expounds the place. Christ here speaks of his Sheep, that is, of his Elect. So is the word Sinners to be understood, Matth. 19.13. 1 Tim. 1.15. And ungodly, Rom. 4.5. Not as if Christ came to save all sinners, or that God justifieth all ungodly; but elect sinners, and elect un∣godly. Christ maketh his Elect sensible of their lost, and sinful estate, before he saveth them. God maketh his Elect sensible that they are ungodly, before he justifieth them:

but neither doth Christ save, nor God justifie all that are lost sinners, and ungodly. This text is to be interpreted distri∣butively of the Elect lost, not collectively of all, nor perso∣nally of this or that man; for who are these Elect cannot be known before faith.

Obj. 5. That hearing by which faith is wrought in the soul, is before faith.

That hearing by which faith is wrought in the soul, is a saving work: therefore there is some saving work be∣fore faith.

Ans. A Saving Work is taken

• Formally, scil: for that which is saving in it self (though not for it self nor by it self) as being for the kind thereof part of Eternal life; and (by reason of its necessary connexion with salvation, in respect of the Ordination of God) hath a promise of salvation made unto it.
• Causally, scil: instrumentally: for the means by which a Saving Work is wrought, not for the Saving Work it self.

The Distinction premised; the Minor, scil. that, hearing by which faith is wrought in the soul, is a saving work) is denyed; as labouring of an Equivocation in the word Sa∣ving: which the question means formally, but the Argu∣ment intends causally, or efficiently.

Doctour Ames (out of whom this Argument is taken) never intended it to this purpose: who (as he affirms in the same tract elsewhere; that other preparatory dispositions have not a certain and infallible connexion with salvation: so) in this very place affirms, that that hearing of the word by which faith is wrought, hath [scil. to us,] no necessary connexion with salvation:* 1.275 for who (saith he) can promise before hand that God will give faith thereby: and concludes it therefore to be saving, not formally, but causally; viz. instrumentally.

Obj 6. If in the conversion of a sinner, there be a term from which, namely sin; and a term to which, namely faith: then there must be a departing of the soul from sin, the term from which; before it can attain unto faith, the term to which:

Ans. The In-come of grace to, and the out-going of sin from the soul, is not in strictness, to be compared unto two things, (for sin is not a thing, but a corrupt privation of a thing) succeeding one another in the same place, after the order of a local mutation properly; where one of those things must give way, by being outed from its place, before the other can come in: But the In-come of the Spirit of grace into the soul, is after the manner of a habit, succeeding in the room of its contrary privation, and in such alterati∣ons of the subject; the privation doth not first go out, and the habit then come in: but the in-come of the habit, caus∣eth the out-going of the privation: as we see in knowledge, and ignorance in the soul; sight and blindness in the eye; light and darkness in the air; life and death in the body. Death did not first go out of the body of Lazarus, or of the Shunamites child, and then life come in: nor doth dark∣ness first leave the air, and then light come in: but the in-come of life was the expelling of death:* 1.276 and the coming in of light, the expelling of 〈◊〉〈◊〉 and so of the rest.

The alteration of the sub••••••, from a term from which, unto a term to which; is 〈…〉〈…〉 way of local mutation, or by way of a ha•••• 〈◊〉〈◊〉 in stead of the contrary pri∣vation. The Objection holds in alterations of its first kind, but not in the alterations of the second, of which sort is the alteration in question.

Obj. 7. Matth. 11.28. Come unto me all ye that are wea∣ry and heavy laden, and I will give you rest: Here rest seems to be promised to the qualifications; of being weary, and heavy laden, which precede faith.

Ans. Be it so, that weariness and being heavy laden (in this place spoken of) precede faith, (though all seem not so to understand it,) yet we must distinguish between the invitation of the weary, and heavy laden to come: and the promise made unto the weary, and heavy laden, if (being invited) they do come: The invitation is made to the qua∣lifications, weary,* 1.277 and heavy laden: the promise to coming. In which words (saith Piscator) he promiseth not that he will ease all that are heavily laden with their sins, but all who feeling the burden of their sin, come unto him: but this none do but the Elect which are drawn of the Fa∣ther.

To this place (very probably) Doctour Preston looked, in that speech: The promise is not made to preparation, but to coming. The invitation is absolute, to all so qualified, li∣ving under the call of the Gospel: the promise is conditio∣nal, to those so qualified, if they come.

Obj. 8. These qualifications before faith are saving in the Elect, because God intends them as a means unto a saving work, afterwards to be wrought infallibly by him in them, in his accepted time.

Ans. This Objection is already answered in the distin∣ction of the Notion [Preparatory,] in the explication of the terms: where you may please to see it. Thus to argue, is as if you should thus speak, God intends this work pre∣sent, (in it self common) unto which he hath made no pro∣mise of salvation, as a means unto a further work. Saving, yet to come, unto the which he hath promised salvation: therefore, this preparatory work present, is saving. Or, as if (in other words) you should say God intends to do such a good, therefore he hath done it; God intends it, there∣fore he hath promised it, that is, revealed his intent; where∣as the truth is, God having but intended it, therefore he hath not revealed it. Who seeth not in this reasoning, not only a Non-sequitur, but an implyed contradiction.

The Event in a perfect birth sheweth that God intended the formation thereof, when it was yet but an Embrio, as preparatory unto the infusion of a reasonable soul.

But none will say, This preparatory disposition of the mat∣ter for the infusion of the Soul, was the infusion of the Soul it self; nor could any man (God not having yet signified his Intent in that respect) have ascertained the after-infusion of the Soul into such conception: It might in it self, and to us, have proved an abortion, Exod. 21.22. Gods Intent, that it should proceed to a perfect birth, was only known to him; the previous disposition of the matter was therefore from the first instant to him preparatory really, but not so to us.

We must distinguish between Gods Intent,* 1.278 and his execu∣tion of his Intent: His Intent meerly causeth not any altera∣tion in the creature, only the execution thereof causeth an alteration therein; his Intent is an immanent work, the exe∣cution is a transient work; his Intent is from Eternity, the execution thereof is in time; his Intent is himself intending (as Election is God electing,) the execution thereof is a creature.

Obj 9. Vocation is not a sanctifying work:

Vocation is a saving work. Therefore Every saving work is not a sanctifying work.

Ans. Transeat. The whole argument granted concludes not the present question: The question is not Whether there be a saving work that is not a sanctifying work, but Whether there be a saving work before the grace of faith. If any (notwithstanding the doctrine of many godly learned, distin∣guishing sanctification into sanctification taken strictly, and sanctification taken more generally, yet) judg faith not to be a part of sanctification, they may please to consider the con∣currence of our most able and godly Writers, asserting the contrary in their Disputations against the Arminians, toge∣ther with the occasion of the Query, and their Arguments leading them unto the Affirmative.

It may yet haply be said, Where these qualifications are, there may be a seed of faith.

This [may be] either supposeth faith where salvation is ascertained; if so, 'tis that we defend, and yeilds the Cause: Or, it supposeth salvation may be ascertained where faith is

not,* 1.279 which hath been disputed against; and how far dis∣proved, let the Reader judg: Or, it supposeth a middle con∣dition, wherein the Soul neither hath faith, nor is without faith (as if faith were ex traduce) which both the nature of faith, and the concurring Judgment of the godly Learned re∣fuse, teaching regeneration and faith to be wrought in an in∣stant, not successively.

To beleeve in Christ (saith Dr Twisse) is not a successive, but an instantaneous motion, that is, 'tis wrought in an in∣stant.

Query 1. What are the Inconsequences of the affirmative Tenet?

• 1.* 1.280 It obscures the grace of Christ: For they (saith Dr Twisse) hurt the grace of God made known in his Word, whosoever darken it, and enlarge its bounds above what hath seemed good unto God.
• 2. It denyeth the power of the Potter over a non-beleever thus qualified; and so sins against the freedom of the Sove∣raignty of God and Christ, in making God a Debtor of mer∣cy before his time.
• 3. It is a nourisher of spiritual pride, teaching the Soul to think far more highly of it self then it ought to do, in think∣ing it self to be in a safe way when it is in a perishing condi∣tion.
• 4. It hinders the work of kindly humiliation, in exempting the Soul thus qualified from looking at it self (as indeed it ought to be) prostrate at the feet of the good pleasure of God in Christ Jesus under the [Sicredideris] of the Go∣spel.
• 5. If the Soul by parting with sin, understandeth a saving parting therewith, it holdeth it under an unwarrantable ex∣pectation,

• teaching it to seek power to part from sin in that way (sc. without Christ) wherein Wisdom professeth it is not to be had, which is to seek the living amongst the dead.
• 6. If by parting with sin the Soul understands a legal parting therewith, it is a dangerous way to presumption: thus it procrastinates the conversion of both, and troubles the kindly conversion of many: Witness their after spiritual sorrows and unsetlings for such former carnal considences, when they come to be more clearly enlightened.
• 7. Notwithstanding all scruples are always religiously and tenderly to be removed, in any measure more or less questi∣oning the work of faith, by other gracious Truths dispensed at the same time with this Tenet; yet, since no Error is a me∣dium of faith (the Spirit of Truth refusing to mix with or work by mans untruth) if the Proposition disputed against be found an Ercor, it will also be found so far from being a help to faith, as that the Spirit never did nor ever will work faith thereby.

Query 2. What Encouragement doth the Gospel hold forth unto a Soul under Preparatory Work before Faith?

• 1. It is truth, that every such Soul may be saved.* 1.281
• 2. The Gospel (that is, the free tender of Salvation by Jesus Christ a sufficient Saviour to every one that beleeves) is to be holden forth to every such perishing Soul, with a Command to beleeve, 1 John 3.23. and a conditional Pro∣mise 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. 'Tis a greater

• honour unto them hereby to crown him with his Crown of Glory, then to be crowned by him with the Crown of ten∣der 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 can∣not 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. 'Tis 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 pro∣ceed (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 Scrip∣ture, 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 hin∣derance. 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,* 1.282 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 Mi∣nistry, and course of the Soul; being Christs own way, and therefore the most hopeful and most speedy way for the at∣taining 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 Sa∣ving 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,* 1.283 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 Se∣condary 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 Per∣son of Christ, before we are made partakers of the benefits of Christ, bestowed upon believers.

Union precedes communion. God and Christ are the Ob∣ject of our Faith; the Benefits following upon Christ re∣ceived, are the effect and end of our faith.

The Special, Primary,* 1.284 and next Object of saving Faith may briefly be conceived under this Proposition; viz. Je∣sus 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 recei∣veth it: with a Command to believe, and a Promise, That whosoever believeth shall be saved.

This Proposition concerning the Object of Faith contain∣eth in it these particulars.

• 1. That the Merit of Christ is all sufficient, i. e. of suffi∣cent virtue to have saved all men.
• 2. That God doth seriously tender Jesus Christ, as a suffici∣ent 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. 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 Rela∣tion 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 pro∣mise 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 Redemp∣tion, 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 ob∣ject 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, con∣cerning 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 concern∣ing our estate. The first holdeth forth a remedy, scil. the object to be believed in by a sinner, that he may be justifi∣ed: the second holdeth forth consolation unto a sinner ju∣stified. 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 be∣lieve 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 acknow∣ledgement 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 un∣to me believing: or any other to the like effect.

Ans. The Object of Faith is considered two wayes:* 1.285 ei∣ther 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 un∣derstanding 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 fore∣mentioned, 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, (preparato∣ry work being alike) are equally bound to believe.
• 4. 'Tis 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, not∣withstanding the usefulness of the Doctrine of the Decree in general: Here is no more place for Arguments either of en∣couragement, 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 proportiona∣bly) 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 per∣tinent 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 Per∣sons, or Motives to believing.

Quest. How can God command them to believe, con∣concerning whom he hath decreed that they shall not be∣lieve.

Not Gods pleasure what shall be, but his pleasure what shall be our duty, together with our obligation, is the ground of the Command. There is a double necessity, either of co∣action, or of infallibility. The Decree puts upon men a ne∣cessity of infallibility, not of coaction, or compulsion.

Necessity of infallibility doth not prejudice liberty. God is necessarily good, yet freely good: he is goodness it self, and perfection it self.

Man acts as freely, as if there were no Decree, yet as in∣fallibly, as if there were no liberty. See this undenyably ma∣nifest in a disjunctive Demonstration. Thomas will either come into this room, or not come into this room; he can∣not both come into this room, and not come into this room: he will do that of these two freely, which God hath decreed infallibly; The being of the Will (of whose essence liberty is) consists with the Decree of God, therefore also the acting of the Will. Liberty is the effect of the Decree; so far is the Decree from prejudicing liberty.

Quest. How can they have hope to believe, whom God hath decreed shall not believe?

Ans. Hope is grounded on Gods revealed Will, not up∣on the Decree unrevealed, according to the revealed Will of God, every person that hears the Gospel is equally ca∣pable of believing. It is a sin for any to believe they are re∣probated. We are (according to ordinary dispensation) to look at all living under the Gospel as elected in the judge∣ment of charity. 'Tis the duty of every one to whom the Object of Faith is propounded to believe: and 'tis the duty of every Believer to believe that he is elected. We are to make use of the Decree according to the Command: that is, to sanctifie God in the general Doctrine thereof, to ap∣ply our selves unto our duty; namely, to believe; and to forbear any particular and personal application thereof, be∣fore we do believe.

Saving Faith hath for its Object God and Christ: yet so,* 1.286 as we first believe in Jesus Christ God-man, a Saviour unto them that do believe; and by Christ we believe in God the the Father, Son, and Holy Ghost: a God and Father unto

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them that believe in him. For the fuller understanding whereof, these four following Propositions are to be consi∣dered, and made good.

1.* 1.287 That God the Father, Son, and Holy Ghost, is of the Ob∣ject of Saving Faith. No man was ever saved without this faith, no man ever called upon God, but by the help of the Holy Ghost. 1 Cor. 12.3. As no man can say, that Jesus is the Christ, so neither can any man say that God is God, but by the Foly Ghost. Neither did God ever hear any man that called upon him for salvation, but for his Sons sake.

2. Jesus Christ God-man is of the Object of Faith, and therefore to be believed in. John 14.1. Believe also in me, Acts 16.31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. Acts 20.21. Testifying both to the Jews and also to the Greeks repentance towards God, and faith towards our Lord Jesus Christ. Acts 2.18. That they may receive forgiveness of sins, and inheritance a∣mongst them that are sanctified by faith in me. We are com∣manded to believe in Christ, 1 John 3.23. And this is his Commandment, that we should believe in the Name of his Son Jesus Christ. By Jesus Christ, we are not to understand the divine and humane nature only, but that Person that consists of both Natures; that is, Jesus Christ, God-man.

Because the Man Christ Jesus, is God: As none can be the formal, primary, and proper Object of Faith, but he that is God, faith being a part of divine moral worship, and therefore giving divine honour to him in whom we do believe: so, it is also manifest, that he that is God, is to be believed in: it being evident from the Nature of God, that whosoever rightly knoweth him must forthwith ac∣knowledge that he is absolutely to be believed in, accord∣ing to what he reveals. They that know thy Name will put their trust in thee, Psal. 9.10.

Because as God-man he is our Saviour.

This is a great part of the difference between the first, and the second Covenant. The Object of Faith in the first Covenant, was God the Father, Son, and Holy Ghost:

but not Jesus Christ, God-man, Mediatour. The Object of Faith in the second Covenant, is both God the Father, Son, and Holy Ghost; and Jesus Christ God-man Mediatour. In the first Covenant man might have believed in God with∣out believing in Christ: but man could never believe in Christ without believing in God. Hence Paul desires to know nothing but Christ.

Our communion is by Faith in the Son of God. Gal. 2.20. And the life which I now live in the stesh, I live by the Faith of the Son of God. Therefore, we have faith in the Son of God.

As Christ is the Object of divine Worship, Acts 7.59. Revel. 5.12. of saving Hope, Col. 1.27. of our greatest love, 1 Cor. 16.22. of our absolute service, Rom. 14.9, 18. so he is the Object of our divine Faith.

We believe both in God, and Christ.* 1.288

John 14.1. Ye believe in God, believe also in me. John 17.3. And this is life eternal, that they may know thee, the only true God, and Jesus Christ whom thou hast sent. So the first and third Articles of the Apostles Creed, I believe in God the Father Almighty, and in Jesus Christ his only Son our Lord.

Calvin reprehends those,* 1.289 as highly injurious to miserable souls, who by calling God the Object of Faith simply, in the mean while omit Christ, without whom there can be no faith, nor access unto God.

The Object of Faith is God, and Christ Mediatour: we must have both to found our faith upon. We cannot believe in God, except we believe in Christ.

We in order (not in time) believe first in Christ,* 1.290 and by Christ in God, who by him do believe in God, 1 Pet. 1.21. From the Institution of God, I am the way, John 14.6. From the Office of Christ. he is a Mediatour. There is one God, and one

Mediatour between God and man,* 1.291 the Man Christ Jesus. Ex∣treams come not together, but by their middest. From the Nature of a just God unto a sinner. God in Christ is a ten∣der 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 Ob∣ject 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 condem∣ned 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 con∣demned, because he hath refused Christ: but he shall be judg∣ed by the Law, which obliged him to believe in Christ; if Christ had been preached to him.

Object. 'Tis not in our power to believe. How then can God require of us that which we are unable to per∣form?

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 be∣lieve: 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 sa∣ving 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 com∣manded in the Moral Law, that we were some way enabled to yeild obedience unto: But Faith in Christ was command∣ed 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 di∣rectly, and expresly; or indirectly, and by way of conse∣quence. So Faith in Christ is commanded in the Moral Law indirectly, or by way of consequence.* 1.292 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 pro∣pounded 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 veri∣fied, 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 pre∣server 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 be∣lieved 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 where∣by they were able to believe in Christ their Confirmer, (as ap∣pears 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 be∣lieved in as his Head and Confirmer therein, he by the same concreated Image of God with the Angels, was able there∣by (through like assisting grace) to have yeilded like obedi∣ence 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 actu∣ally 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 ena∣bling 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, pa∣tience, (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 per∣formed

the service of repentance, and mortification:* 1.293 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 dispu∣tations against Arminius, who that he might prove that God is bound co give to every man power of believing in Christ, doth therefore contend that Adam (before his fall) had not power to believe in Christ.

Obj. 2. God is said to harden our hearts, and to be the cause why we do not believe, John 8.47. and 10.26. and 12.39, 40. Wherefore it seemeth not so (at least) to be our duty to believe, as that the fault of our unbelief lyeth whol∣ly upon our selves.

Sol. For the better removing of this objection, there is need of a threefold Distinction.

1. Distinguish between unbelief, and unbelief not cured. 'Tis easie to conceive, how a Physician may be the cause why such a disease is not cured: of which disease it self, he is no cause. Unbelief considered in it self is simply a sin: Therefore, God is no way the Cause or Authour of it.

2. Distinguish of unbelief not cured: unbelief not cured, is considered either Negatively, for a meer absence of faith, where the rule requireth it not to be, and therefore is un∣blamable: so it is in those, that never heard of the preach∣ing of the Gospel. Or Privatively: for the absence of faith where the rule requireth it to be; so unbelief is look∣ed upon in those that live under, or hear of the Go∣spel.

3. Distinguish between a Physical, and a Moral cause: A Physical cause is such a cause, as though without it the effect cannot be: yet, it is no ways bound to produce such an effect: thus the absence of the Sun is the cause of the night. A Physician is the cause why that disease remains un∣cured, which he can cure: but is not bound to cure. A Chy∣rurgion the cause why the issue remains unhealed, which he is not tyed to heal. Thus the King not giving a pardon, is the cause why the offender is executed, whom no Law ob∣ligeth him to pardon.

A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing, or not producing of such an effect: so, as by omission of what is command∣ed, or commission of what is forbidden, there is a guilt in∣curred: so mans will is moral, therefore the blameable cause of unbelief.

Gods Will is the Antecedent, not the Cause of unbelief, the abuse of mans free-will in the fall, is the cause of unbe∣lief. Unbelief not cured, (considered Negatively) is in re∣spect of the Will of God a physical, and unblamable effect: of a physical and unblamable cause: but mans will being a moral cause; unbelief in this sence cannot be the effect there∣of. Unbelief not cured (privatively considered) is in respect of God, as a blamable Consequent, of an unblamable Ante∣cedent: in respect of the will of man, it is a blamable effect, of a moral, and blamable cause.

In Adam having received povver whereby vve might not have sinned, vve sinned freely.

Unbelief is the effect of our sin in Adam.

God (together vvith the Object of Faith) tenders us means so far sufficient to the begetting of faith, as leaveth us without excuse. We love our unbelief, and resist this means of believing, John 1.11.5.41.

Our contumacious opposition to the command of belie∣ving is the effect of our love to unbelief.

'Tis then but Justice in God to leave us to our unbelief, in so doing he doth us no wrong, being free to have mercy up∣on whom he will.

The Difficulty of believing,* 1.294 appeareth in three things.

• 1. in the Special enmity of the heart against this du∣ty.
• 2. in the Eminence of the Principle requisite to the creating of faith.
• 3. in the Greatness and largeness of the obedience of Faith.

1. The Special enmity of the heart against believing appear∣eth thus: there is no obedience that God and Christ love better, 1 John 3.23. Or that the Spirit laboureth more in, John 16.9 No obedience that either Satan, or man oppose more: Satan opposeth none more, For as the Spirit of truth leadeth unto all truth, but into none more then this: So, the Father of a lye opposeth all truth, yet none more then this. Men that finally resist believing in Christ, by so doing, do the will of the Devil, do shevv him to be your Father. John 8.44. Ye are of your Father the Devil, and the lusts of your Father ye will do.* 1.295 To this purpose there is a good use to be made of Zanchy's Discourse, concerning the Revelation of Christ's Incarnation, and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union: the Doctrine of the grace of Christ ncarnate being that truth (or at least contained in that truth) whereof Christ speaks, John 8. in which the Devil abode, but hated not from the beginning. Many Divines are conceived probably to think, That Christ was not only set for the fall and ri∣sing again of many men, but for the fall and standing of the Angels.

Man opposeth no truth more, John 5.40. And ye will not come unto me that you may have lise. What is said of the Jews, Rom. 11.28. is true of all, As concerning the Gospel they are enemies. A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness. The Gospel of Christ is a Doctrine of Contradiction, Luke 2.34. Behold this child is set for the fall, and rising again of many in Israel, and for a signe that shall be spoken against. A stumbling stone, Rom. 9.32. A rock of offence, 1 Pet. 2 8. A Doctrine of foolishness, 1 Cor. 1.23. If he shall be in dan∣ger of hell fire, that saith unto his brother, Thou Fool, What danger shall he be in, that upbraideth the Gospel vvith fool∣ishness? They put it, viz. the Word of God, i. e. the Doctrine

of the Gospel from them,* 1.296 Acts 13.46. They do not only not go to fetch it, but being brought to them, they put it away from them. The Covenant of Works we could much better close vvith, then vvith the Gospel: any other Gospel com∣mand then that of believing; any other person to be be∣lieved in then Christ Jesus. John 5.43. I am come in mine own Name, and ye receive me not, if another shall come in his own Name, him will ye receive, any other way rather then the way of the Gospel, Jer. 2.36. Why gaddest thou so much to change thy way. Acts 22, 4. I persecuted this way unto the death. Grace likes no vvay to life so vvell, Nature dislikes none so much. We are not by nature so averse to the Turkish Alcoran, as we are to Christs Gospel.

2. The Eminency of the Principle requisite unto the cre∣ating of faith: The Apostle excellently sheweth, Ephes. 1.19, 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead: Where this truth is held forth,

• 1. By a Gradation, Power; his Povver, the greatness of his Povver, the exceeding greatness of his Power.
• 2. By a Comparison; the Povver which God puts forth in the Work of faith, being compared unto the mighty work∣ing of his Power which he wrought in Christ, when he raised him from the dead. Now Christ dying as a publck Person for the sins of the Elect, and rising again as a publick Person for the justification of the Elect. It was more to raise Christ from the dead then it hath, or vvill be, to raise all the Elect from sin, or then it will be to raise all the dead at the last day. Hence in the working of faith in the soul, God is not only said to move the soul, but to dravv it. None can come to me Except the Father which hath sent me, draw him. John 6.44.* 1.297 Dravving is an Act wherein the Agent putteth forth his might for us. To believe, is said to be the Work of God, John 6.29. Emphatically so called, not only because of its special acceptableness unto God, but also because he is the Efficient of it, and that with a preëminent efficacy of the Authour shining forth in this Work, compared with his

• other works. God is able to graffe them in again, Rom. 11.23. in the ingenerating of faith in Christ, and uniting of the soul unto Christ, are manifested both the inability of man, and the ability of God. Here appears the Elects malice unto Christ, and Christs love unto the Elect: the evil of the spi∣rit of corrupt nature, and the good of the Spirit of grace: Sarah her conceiving of Isaac, (whose birth was a figure of regeneration, Gal. 4.) was a great Work, a Miracle: Ma∣ry her conception of Christ, by the Power; i. e. by the Command, and Blessing of the Holy Ghost, was also a great Work, a Miracle: but for Christ to be formed in the soul, by believing, is a greater-Work. Christ himself the (Object of Faith) is the greatest of Gods Works; the Cre∣ation of Faith in Christ, that is, to make a sinner a belie∣ver, may be reckoned amongst those that are next there∣unto.
• 3. Concerning the Greatness and Largeness of the Obe∣dience of Faith, consider that as in unbelief, and its conse∣quences, there is unspeakable disobedience: So faith (be∣sides vvhat is formally contained in its proper nature) hath an influence unto all new obedience.

Amongst other notable Services implyed in Faith, it ne∣cessarily presupposeth these great duties.

• First, The right discerning of its Object, an Act of such high contentment unto Christ, as that he professeth himself to be ravished therewith, Cant. 4.9.
• Secondly, The Denial of our selves in matter of our righ∣teousness. Philip. 3.8, 9. Yea doubtless, and I count all things but loss for the Excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ; and be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith.
• Thirdly, Denial of our own wills; As the Camel passeth through the Needles eye, so is the Will unravel'd, littled, nothing'd, by being brought to faith in Christ Jesus, Mat. 19.24.
• ...

• Fourthly, The Denial of our own glory, John 5.44. How can ye believe which receive honour one of another, and seek not the honour that cometh from God only?

The Obedience of the Law vvas perfect, and glorying; giving glory unto man, Rom. 4.2. For if Abraham were ju∣stified by works, he hath whereby to glory, but not before God. The Obedience of the Gospel is perfect, and humble; gi∣ving glory unto Christ, that is, unto God, in and by Christ. Rom. 4.20. Abraham was strong in Faith, giving glory to God.* 1.298 The Covenant of Grace makes man as holy as the Co∣venant of Works, and more lowly.

And as Faith in it self necessarily presupposeth these high and supernatural Services, so (as was intimated a little be∣fore) hath it also in relation to the exercise of all other graces, an influence into universal obedience. By Faith we are united to Christ, Ephes. 3.17. By Faith we are justified, Rom. 5.1. By it we perform all duties of both Tables, Gal. 2.20. By it we persevere, 1 Pet. 1.5. And lastly, By it we are saved. Ephes. 2.8.

To shew the Eminence of the Obedience of Faith.

The Truth that is to be believed, is called [the Truth] John 8.44. At least as some take the place, [the Witness] That God gave of his Son, 1 John 5.10. [the Command] 1 John 3.23. And to believe, is called the [the Work] John 6.29.

No marvel therefore, if it be said, 'Tis easier to keep the whole Law, then to believe: Seeing by faith we receive Christ himself, and from him legal obedience imputatively; and assisting power in our ovvn persons practically, to fulfil all new obedience Evangelically.

Because also, there is more power required to make Adam a believer, then either to have created, or continued him in the state of innocency: wherein, had he persevered, he had fully answered the Law.

The Grace of Creation (confirming grace being super∣added) sufficed to that: the Grace of Redemption is requi∣site to this. Gods pleasure vvas enough without any cost for that: but this, besides the good pleasure of the Lord,

cost God his Son, and Christ his Blood; in that the Soul vvas a meer nothing: and so could do nothing for it self; yet (being but a meer nothing) it made no resistance: but here, besides the helplesness of a meer nothing, there is also the enmity of a most corrupt thing.

The Believer obeyeth both Law, and Gospel; we obey the Law legally in our Surety, the Gospel perfectly in our ovvn persons; with the perfection of parts, or sincerely in this life; with the perfection of degrees in the life to come.

Believers obey the Law legally in their Surety,* 1.299 because in him vve obey the Precept, [Do this] Levit. 18.5.] and sa∣tisfied the curse, [Thou shalt dye,] Gen. 2.17. The believer hath satisfied the Law in Christ through faith; in vvhom vve are endued vvith that righteousness which the Law requireth, Rom. 8.4. and 10.4.

Believers obey the Gospel perfectly vvith the perfection of parts.

The Gospel is the Law in Christ; the Rule of Righteous∣ness is the same both in the Lavv, and in the Gospel, though the manner, and end of obeying are changed: the manner of obedience under the Lavv was by the Grace of Creation, the manner of obedience under the Gospel is by the Grace of Redemption; i. e. by the Grace of Jesus Christ.

A great end of obeying under the Law, vvas, That vve might obtain life, as due unto us for perfect obedience there∣unto, in a way of justice.

The great end of obeying under the Gospel, is thankful∣nese unto God for salvation by Jesus Christ, which glori∣fying of God in way of thankfulness, is a more effectual Motive unto obedience vvith a believer, notvvithstanding the remainders of sin: then the obtaining of life, (and that according to order of justice) was unto Adam, though vvithout sin: as appears by the Apostacy of the one, and perseverance of the other, through Grace.

The means whereby faith is wrought, are twofold, Ex∣ternal,* 1.300 or Internal. External, scil. the Word (by divine In∣stitution) the Instrument of Conversion: hence called the

Word of Faith, Rom. 10.8. Which moveth by propounding Arguments, and by perswading, 2 Cor. 5.11. By Woing, John 3.29. By Commanding, 1 John 3.23. it is by Divines commonly called a Moral Suasion, or Moral Cause, acting only, by way of propounding the Object, (no cause pro∣perly, but improperly, and Metaphorically) it produceth not the effect, without the concurrence of the Spirit, vvhich is the Efficient Cause.

The internal means is the supernatural saving, and effe∣ctual Motion of the Spirit, concurring vvith the Word of Faith, or (which is all one) with the Word of Grace: and in an accepted time, vvorking in the soul that faith, which the Word calleth for. Hence, called the Spirit of Faith, 2 Cor. 4.13. Whence, the Moral Suasion of the Word be∣cometh effectual by the real persvvasion of the Spirit. The Word calleth upon us to believe, the Spirit causeth us to believe.

The Word calls upon us to will, and to do; the Spirit of Christ worketh in us to will, and to do; the Word com∣mands us to be according to our duty, the Spirit vvorketh in us to be according to the Word. God in the Creation spake the Word, that such a creature should be; and there∣withal sent forth a power, causing that creature to be ac∣cording to his Word: So whilest the Angel reveals unto Mary the Conception of Christ, the Power of the Highest o∣vershadowed her: Whence it vvas with her according to his Word. Luke 1.35, 38. So also, whilest Jesus cried vvith a loud voice, Lazarus come forth: there proceeded from him a Power, whereby Lazaras doth come forth, John 11.43, 44.

The Ministery of the Word; whether Law, or Gospel; is but a dead letter, and profiteth nothing without the Spi∣rit. 1 Cor. 3.7. Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. After all in∣structions, Timothy must vvait, if God peradventure will give them repentance, to the acknowledging of the truth, 2 Tim. 2.25. No Oratory, how excellent soever, can pre∣vail with the blind to see, with the deaf to hear, or with

the dead to live. God is not only an Orator,* 1.301 but a Creator of grace.

Which notwithstanding: yet are we vvith diligence to at∣tend upon God in the use of means; for though the means cannot work vvithout the Spirit, the Spirit (ordinarily) will not work (upon subjects of discretion) without the means. Man is a reasonable creature, therefore God proceedeth with him by vvay of Arguments: but because man is a dead creature, therefore he must work in him that which he persvvades thereunto.

The Proposition of the Word of Faith, is the External,* 1.302 the Operation of the Spirit of Faith, is the Internal Call; that (as was said before) is a moral Suasion, this is a real Perswasion; that a moral Cause, this a physical Cause: that commands us who are unwilling to be willing;* 1.303 this through its powerful Efficacy, by a real, and (as it were) a physical change of the Will: of unwilling makes us will∣ing. By the first, God stands at the door, and knocks, Revel. 3.20. By the second, he opens the door, i. e. the hearts of his Elect, Luke 24.45.16.14. As the Word is called the Word of Faith, Rom. 10.8. And the Spirit, the Spirit of Faith, 2 Cor. 4.13. So the conjunction of both, is called the Door of Faith, Acts 14.27.

The Manner of the working of faith is irresistable,* 1.304 that is, it is such, Whence notwithstanding the resistance made by corrupt nature; yet, at last prevaileth over all opposition whatsoever, and causeth the effect certainly, and infallibly to follow, Jer. 24.7. I will give them an heart to know me, and they shall be my people. And Chap. 31.18. Turn thou me, and I shall be turned, ver. 33. I will write my Law in their hearts, and they shall be my people, Ezek. 36.27, 28. I will

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put my Spirit within you,* 1.305 and cause you to walk in my Sta∣tutes, &c. And ye shall be my people, John 6.37. All that the Father hath given me, shall come unto me. The Concurrence of the Will with Grace in the Work of Conversion, is sub∣ordinate, not co-ordinate; the drawing of the soul is effica∣cious, but not violent.

God by an Omnipotent Facility on his part, and after an experimental impossibility (in some measure at least) on our part: doth not force us unwillingly, but of unwilling, makes us willing.

Amongst many other precious means for both the ob∣taining, and confirming of faith, Consider,

• 1. The Love of God to man, (though a sinner) Tit. 3.4. 'Tis not our sin which fell out after the beginning of time, that can alter the affection of God, which was before time. Those of whom the Apostle saith, ver. 3. That they were sometimes foolish, disobedient, deceived, serving divers lusts, and pleasures, living in malice, and envy, hatefull, and hating one another. When such (though not as such) God loved. God hateth sin, loveth not any as sinners, but loveth his Elect, though sinners, Rom. 5.8.
• 2. What Christ hath done for sinners. He hath obeyed the Law, and suffered the punishment, Rom. 5.8. And actu∣ally procured the application of grace, and reconciliation, Col. 2.15. Rom. 5.10.

Though there be many strengthless,* 1.306 ungodly, sinners, ene∣mies, whom neither God loveth, nor Christ died for: yet, all whom God hath set his heart upon, or that Christ died for; either are, or have been such. If thou neither wert, nor art, nor becomest such, Christ never died for thee, 1 Tim. 1.15.

The high account which that great Preacher of Free-grace, and Doctor of the Gentiles had of this truth; to wit, That God was in Christ reconciling the world unto himself, not imputing their trespasses unto them: appeareth, in that he doth not only express a special rejoycing in Spirit; because the preaching of this Doctrine was made part of his Com∣mission: but also in that from hence he dignifieth the Dis∣pensation

of the Gospel, with two titles,a 1.307 1. The Mini∣stery of Reconciliation, 2 Cor. 5. ver. 18. 2. The Word of Re∣conciliation, ver. 19. It is called the Word of Reconciliation, 1. Because it makes known Reconciliation absolutely, and actually procured. 2. Because the Ministery thereof, is the external means, whereby the Spirit worketh reconciliation in us, applyeth reconciliation to us, and causeth us to re∣ceive the reconciliation applyed,b 1.308 Rom. 5.11.

c 1.309To say, Christ dyed for us, if we do believe: is a true Pro∣position, if understood in respect of the inseparable con∣nexion of the Antecedent, and the Consequent: but false, if understood in way of Causality. The vigorous grace of the Gospel runneth better, being held out thus: Christ dyed for his when sinners, and enemies, that they might in∣fallibly believe.

3. The Proposition of the Gospel, (that is of Christ) with a Command to believe, and a Promise that every one that believes shall be savedd 1.310

4. The acceptableness of this Obedience unto God: as unbelief is in its manner all disobedience, so to believe con∣taineth in its manner all obedience. To receive Christ is the greatest pleasure, to reject Christ, is the greatest grief unto the Spirit of grace. This one act of faith is more accepta∣ble unto God, then the performing all legal obedience of the first Covenant. The obedience of justifying faith is more acceptable, then the disobedience of Adams sin. Original sin, and actual sin, is unacceptable.

5. Interpret God in the best sence, according to his re∣vealed Will.

The Elect stumble not finally; at sinful, unreasonable, and malicious Cavils, touching the secret purpose of God, concerning them in particular: but acknowledge it their du∣ty to magnifie the free tender of grace, and to interpret God according to his revealed Will, and accordingly to apply themselves to their acknowledged duty. The woman of Canaan ceaseth not her suit, but gathers upon Christ even from appearing discouragements, Matth. 15.22—28. It is unlikely that Jonah (denouncing only destruction to

the Ninevites, and being exceedingly displeased, that they were spared, incouraged them to believe: yet (God pur∣posing outward mercy to them.) See how the King is stirred up, to incourage both himself, and them to fasting, and turning from their evil way, upon this ground of hope: Who can tell if God will turn and repent, notwithstanding de∣struction threatned? Jonah 3.4, 9. Did ever any poor ship∣wracked creature, yet floating, and striving (amongst o∣thers) in the waves for life:* 1.311 upon the unexpected approach of some tender-hearted Mariner, casting out his lines, and calling upon them all indefinitely to take hold thereupon, and save their lives: Did ever (I say) such a poor crea∣ture reject the opportunity, because the Marriner had not as yet expressed his affection touching him in par∣ticular?* 1.312

6. Full Satisfaction to all Objections.

No Objection can be answered without Christ, all Ob∣jections are answered by Christ: Christ is compared to a garment, Rom. 13.14. As the garment is fitted for a person, so is Christ fit for the lost soul.

As all other Objections, so those in particular raised and aggravated from the Circumstances of the Nature, Num∣ber, Continuance, Conviction of sin, &c. Vanish before the grace of the Gospel rightly understood.* 1.313 Christs obe∣dience being in all respects infinite, exceeds infinitely, all mans disobedience. Where sin abounded, grace did ••uch more abound, Rom. 5.20.

That very Rule of Obedience, which you have broken is fully obeyed: and the debt for such disobedience as you are guilty of, is fully satisfied.

Object. I am unworthy, &c.

Answ. As if you should say, I have no merit, therefore God will have no mercy. There is no salvation for me by the Law, therefore there is no salvation for me by the Go∣spel.

'Tis most true, we have no merit; 'tis as true, Christ hath enough.

If you look at God with a legal eye, so the least sinner

is uncapable, but if you look at him with an Evangelical eye, so the greatest sinner is capable of mercy. This Objection is so far from being a real Objection, as that the sence of our unworthiness renders us so much the more capable: the contrary apprehension keeps us (whilest such) uncapable of mercy. Briefly, it is a legal, and unworthy objection, and argueth sad, shameful, and lamentable ignorance of the Go∣spel.

7. The Power held forth in the Gospel for the in∣abling of us to believe, John 6.29. Rom. 11.23. Ephes. 1.19.

Abraham becometh a Father, and Sarah a Mother, by overcoming such temptations, as arose from his dead body, and the deadness of her womb, through the consideration of Gods Promise, Fidelity, and Ability, Rom. 4.19, 21. Heb. 11.11. The strength of the Captives in Babylon was the Promise of their deliverance; by the meditation whereof, their duty was to stir up themselves, to lay hold upon God, Isai. 64.7.

The precious thoughts of God revealed in the Gospel, are our strength, and a savour of life unto life; they are not as our thoughts, which are a savour of death unto death. The grace held forth in the Gospel is of the same nature, and of the same power in it self both before, and after faith: though none can personally apply it, but the believer. The general tender of the free, absolute, and irresistable grace of the Gospel, (though without a personal promise) be∣cometh, through the concurring operations of the Spirit: such an attractive, as incourageth the Elect unto, and af∣fects them with, a restlesness in the use of means; until they are made partakers thereof. That great Speech of a Belie∣ver: I will not let thee go. Whether express, or implicit, Gen. 32.26. Exod. 32.10. Cant. 3.4. is the effect of our belie∣ving, that God hath said, He will not let us go: and presup∣poseth an absolute and answerable promise, both special, and personal. Such as the Gospel holds forth to all be∣lievers.

8. The encouragement that ariseth from the sense of our infability to believe.

The Prison is the place of hope: mercy visits the priso∣ners of unbelief, Rom. 11.32. Christ finds them that are lost, Luke 15. After the House of Israel say, Our bones are dri∣ed, and our hope is lost, we are out off for our parts, then God opens their graves: this Order of Gods Dispensation we are there called upon to take notice of. Behold, they say, Our bones are dried, Behold O my people, I will open your graves, and cause you to come out of your graves, and bring you into the Land of Israel, Ezek. 37.11, 12.

9. The certain condemnation without faith.

Let a mans sin be never so great, if he believeth, he shall be saved: (the very sin against the Holy Ghost is not un∣pardonable for want of grace in a Saviour, but for want of faith and repentance in the sinner: God justly in his righteous judgement punishing that sinner universally with final impenitence:* 1.314) and be his sin never so little, if he be∣lieveth not, he shall be damned. Go ye into all the world, and preach the Gospel to every creature; He that believeth, and is baptized shall be saved, and he that believeth not shall be dam∣ned, Mark 16.16.

The cause of condemnation according to the Law, is all sin, but the cause of condemnation under the Gospel, is unbelief: not that all other sin is not as much, yea more, doubtless under the Gospel, then under the Law it self, but because there is no way to escape condemnation for sin, but by faith: and because no sin should condemn those that live under the Gospel, if there were not added un∣to their other sin final perseverance in unbelief.

CHAP. X. Saving Faith is the Effect of true spe∣cial Grace, that is, of Grace flowing from God, according to Election, and from Christ, according to Redempti∣on, viz. as the Redeemer, and De∣signed Head of his Elect.

FOr the better proceeding, in the Discussion of this Que∣stion, Let us see,

• 1. Consider what Saving Faith is?
• 2. Free the Term of Grace from ambiguity, by a just di∣stribution thereof.
• 3. Discribe Free-grace.
• 4. Declare the Nature thereof.
• 5. Shew the use of that exact distinctness in this point, which is intended, and expressed in the term [Special.]
• 6. Prove the Proposition.

Justifying Faith is a Saving Grace of the Spirit,* 1.315 flowing from Election, whereby the soul receiveth Jesus Christ as its Lord, and Saviour; according as he is revealed, and pro∣pounded in the Gospel, Tit. 1.2. John 1.12. Col. 2.6.

Grace is,

• Increated,
• Created,
  • Natural in Nature.
    • Pure.* 1.316
    • Fallen.
  • Supernatural,
    • Common.
    • Saving.
      • Effectually, i.e. in respect of its efficacy.
      • Formally.

Increated Grace is God himself, willing spiritual gifts freely unto men.

In Order to those spiritual gifts, which are peculiar to the E∣lect, it may be called, increated special grace: and is nothing else but Election.

In Order to such spiritual gifts as are common, both to the Elect, and such as are not elected, it may be called, in∣created common-grace.

Natural Grace, or the Grace of Nature, is that Image of God, according to which man was created: it is called grace, because it is a free spiritual gift: Natural, because concreated with, and infused into the Soul, so soon as it had its being in pure nature.

The Grace of Nature, in Nature fallen, is the Remainder of the Image of God in the Soul after the fall, Rom. 2.14, 15. The Gentiles do by nature the things contained in the Law.

Supernatural common Grace are spiritual gifts, flowing from God in Christ: whereof, those who are not elected, are made partakers. They are called Supernatural, because they are not attainable by the power of free-will, streng∣thened with the Grace of Nature: and common, in that they are communicated to the Elect, and not elected. Such are gifts of Edification in the Ministration of the Oracles of God in Christ, 1 Pet. 4.10, 11. Gifts and Grace of Office in the Church. Rom. 12.3.6. Ephes. 3.7. Gifts of Mira∣cles, of which, 1 Cor. 12. Gifts that qualifie for some emi∣nent Service, as in Jehu, 2 King. 9.6.

Saving Grace (taken for that which is saving effectually, i.e. in respect of its efficacy) is an Impulse or Motion of the Spirit of Grace, working from Christ, as a designed, or actu∣al Head upon the Soul; so as it enables the Soul to yeild obedience in measure unto that Command; to the obedi∣ence whereof it moveth.

In it 4 things are diligently to be attended, and distinguished.

• 1. The Authour of this Motion, viz. the increated Spi∣rit of Grace.
• 2. The Motion it self, viz. a created transient act, which (notwithstanding the effect thereof remaineth, yet it self) ceaseth, and passeth away, as the touch of Peters wives mo∣ther ceased, though the cure remained, Matth. 8.15. The Angels motion upon the waters ceased, though the healing quality continued, John 5. The touch of the Loadstone ceaseth, the vertue yet abiding in the needle.
• 3. The Kind of this Motion is from Election from Christ,

• as a Redeemer, and Head, either designed, or actually so, un∣to the person so moved. It is not only from Christ who is a Redeemer, but from Christ as a Redeemer. 'Tis peculiar to the Elect, and its effect such as accompanyeth salvation: in which respect it is called created speciall grace: and is such, where∣of none but the Elect (nor they until vocation) are made par∣takers of, & that by the means of the word Saving Faith, and all other formal saving-grace, are the next effects thereof.

As Election, is increated special grace; so this, may be fitly called, created special grace.

Saving Grace (which is formally so, and according to which sence the words are ordinarily used) is a permanent effect, accompanying salvation; flowing upon such an ef∣fectual motion of special grace: whether upon the Soul, and imputative; as in justification, and adoption: Or in the Soul, and inherent; as in any other effect of Election; viz. Vocation, wherein is Faith, Sanctification, Perseve∣rance, Glorification, &c.

Saving Grace, is not only above the Power of the grace of nature, but also above the Power of supernatural com∣mon grace: and consequently, not attainable by free-will,* 1.317 strengthened with both the grace of nature, and super∣natural common grace. Of this kind are all the effects of Election, which are proper to the Elect.

Saving Grace is of another kind: therefore specially di∣stinguished from all common grace, which may be found in those who are not elected. The Holy Spirit doth not work so much as one degree of saving and justifying Faith in those who are not elected.

Saving Grace, is of the same kind, with the created grace in the Manhood of Jesus Christ: the Manhood of Christ received of the Spirit out of measure. John 3.34. We re∣ceive from Christ of that Spirit in measure, but he that is joyn∣ed to the Lord is one Spirit. 1 Cor. 6.17. And of his fulness have all we received; and grace for grace, John 1.16.

The Habits of Grace and Glory both in Christ and us, are of the same kind.

Inherent saving Grace, is distinguished from all common grace, whether of nature, or supernatural.

In respect of the first cause:* 1.318 saving grace is from Electi∣on; common grace is not from God electing, but from him as the Authour of common gifts.

2. In respect of the Meritorious Cause: Saving Grace is from Christ as so meriting for them: common grace is from Christ who did merit, but not from Christ as so meriting; he did not so, i. e. savingly merit for them. Saving Grace is from Christ as a Redeemer of them, who are made par∣takers thereof: Common grace is from Christ who is a Redeemer, but not from Christ as their Redeemer: saving grace is from Christ as a Head, unto those who partake thereof: as a designed Head, in the gift of the first saving grace; as an actual Head, in the gift of following saving grace. Common grace is from Christ, who is the Head of his Body, the Church: but not as such a Head unto them, who only receive thereof. Cain (saith Junius) was not par∣taker of a Saviour, as a Saviour: neither is any other un∣godly man.

3. In respect of the next efficient cause: the next effici∣ent cause of saving grace, is a motion of special grace; the next efficient cause of supernatural common grace, is a mo∣tion of supernatural common grace.

4. In respect of the Subject: the Subject of special grace are only the Elect; the Subject of common grace are not only the Elect, but also those who are not elected.

5. In respect of their formal Nature: the Genus, or next common Nature of saving grace, is a free-saving spiritual gift; its Species (i. e. its formal, or particular Nature) is its sincere disposing the soul to Evangelical obedience, as an inherent principle. Common grace neither disposeth the soul to obedience, nor is it a saving gift.

6. In respect of its Efficacy: Saving grace reigneth, and quickens the new man; and gradually mortifieth the old man, until sin be wholly expelled. Common grace is in this regard powerless, neither doing the one, nor the other.

Lastly, They are distinguished in respect of their durati∣on: common grace is mortal, Matth. 25.29. Saving grace is immortal,* 1.319 1 Pet. 1.23.

Free grace (understanding thereby increated grace) is

that eternal, absolute, and constant act, whereby God of his meer good pleasure hath willed the infallible applica∣tion of grace and glory unto elect sinners: so, as election, or the act of willing grace and glory,* 1.320 is meerly because it pleaseth him, without respect of Christ as any Cause or Mo∣tive of Election; but the actual application of all that good is, with respect to Christ as the Meritorious Cause thereof, and both Election, and the actual Application of all this good, without any respect of good or evil in the Elect themselves, as any motive thereunto, or hinderance there∣from. This grace is briefly called, the free favour of God in Christ Jesus.

By Created Free-grace (taken as is usual for saving free-grace) we are to understand the Effects of Election: that is, the saving free-gifts of the spirit, viz. Vocation, Union, Justification, Adoption, Sanctification, Perseverance, Glo∣rification, &c.

The Freeness of Grace appears from the first cause, viz. the meer good pleasure and will of God. For it is God that worketh in you both to will, and to do, of his own pleasure, Phi∣lip. 2.13. So then, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. 9.16. Therefore he hath mercy on whom he will have mercy, ver. 18. The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh; and whither it go∣eth: so, is every one that is born of the Spirit, John 3.4.

The Obedience of Christ is meritorious, not absolutely in it self, but by vertue of the Covenant of God, accepting his obedience as meritorious: i.e. as that, whereunto remis∣sion and salvation should be due according to Order of justice. The Obedience of Christ was of sufficient value in it self, because he was God, to redeem all mankind: but it could not be a price, i. e. a ransom, further then as God was pleased to accept. The matter offered by Ahab, was of equal value with Naboths vineyard; but it could not be a price without his acception of it. And as the Obedience of Christ becometh merit through the acceptation of the good pleasure of God, so the extension of this merit is enlarged, and bounded, according to the Will of God accepting it: for

such a number, neither less, nor more. Had there been more to have been redeemed, the Merit of Christ was sufficient, e∣ven for the Redemption of the whole world: and if there had been but one to have been redeemed, his merit must have been infinite. It cost Christ no more blood to save Manasses then to save John the Baptist: no less to save Timothy, then to save Paul.

The Freeness of the Application of Grace, appears further from the Merit of Christ. Grace is given according to the Merit of Christ, not with any respect to mans merit of good, or demerit of evil. The least sin without Christ is incurable the greatest sin by Christ is curable. One sting of the fiery Serpent was mortal without looking to the Brazen Serpent: and one look thereunto would cure a thousand stings as well as one, such is the demerit of sin, as that it justly slayes the child that sinned not after Adams transgression: such is the Merit of Christ, as that it justly saveth Adam, the great transgressour. No sin is little in it self, the Merit of Christ is infinite. 'Tis a great sin for the least sinner not to be with∣out hope, in respect of himself; as it is a great sin for the greatest sinner to be without hope in respect of Christ. Car∣nal presumption of mercy, because our sins are comparative∣ly little, lessens the demerit of sin. Despair of mercy, because our sins are great, lessens the Merit of Christ A mans near∣ness unto, or remoteness from, the participation of grace (according to Gods ordinary Dispensation) is not to be judged, according to his Commission of more or fewer sins, but according to his proceeding in the preparatory work. A man may have committed many sins, yet being Ministerially disposed, in respect of the receiving of Grace, he is near to salvation. A man may have committed fewer sins, yet being without the preparatory Work of Law, and Gospel; he is far from salvation. 'Tis not a mans former commission of sin, but his continuance in sin, that keeps him far from salva∣tion.

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 be∣fore the Foundation of the world. Here the Apostle seemeth to make Christ the Cause of Election; therefore,* 1.321 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 salva∣tion, 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 elect∣ed for Christ. We are said to be elected in Christ, because Christ is the Meritorious cause of the Application of the good of Election: so that [in Christ] in this place, is the same with [by Christ.] 1 Thes. 5.9. For God hath appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. 'Tis here said, We are saved for Christ, because Christ is the cause of our salvation: but 'tis not said, We are elected for Christ, because Christ is not the Cause of Election. To be elect in Christ, and to be elect for Christ, are not to be confounded.

* 1.322 That we may rightly discern this truth, of so spiritual and high a nature: we must carefully distinguish between Electi∣on, 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 Dona∣tion and Application of that grace and glory is for the Me∣rit 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 Ac∣ceptation in that Office, Jes. 53.10. all proceeds from the Love of God.

Election is God himself electing, according to that recei∣ved, 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 Hea∣venly 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. Vo∣cation, 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 be∣stow all saving good upon us. All which good he willeth to us without Christ, as a cause of his volition: but not with∣out Christ, as a cause of the application thereof. 'Tis the same Volition, or Act of Willing in God, by which he will∣eth 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 conjoyn∣ed, 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.* 1.323 In which re∣spect we are said to be chosen in him, Ephes. 1.4. Ascribing due glory unto the Father, takes not from, but adds to the glory of the Mediatour. That Name above all names, given unto the Mediatour; is, Jesus Christ the Lord, Philip. 2.9, 10, 11. Gods Name is, the God and Father of our Lord Je∣sus Christ, 2 Cor. 1.3. Ephes. 1.3. 1 Pet. 1.3. Christ is all, and in all, Col. 3.11. God is all in all, 1 Cor. 15.28. Christ is all and in all efficiently, and meritoriously: God is all in all ess∣ciently, and originally.

Obj. 3. The active and passive Obedience of Christ, is the condition of the salvation of the Elect, Jes. 53.10. As A∣dams personal and perfect obedience was a condition in the first Covenant: therefore, though grace be free in respect of election, yet it is not free in respect of the Application of the good of Election.

Ans. The Application both of grace and glory, and all the good of the Covenant of grace, are free to us: though conditioned unto Christ. Free-grace exciudes not Christs Merit, but mans merit.

Obj 4. Faith is a condition (though not of it self, yet) of salvation, & that in the Elect themselves: therefore the Appli∣cation of salvation seems not to be free in respect of the Elect.

Ans. A Condition, is either a Condition properly so call∣ed, (i. e. an antecedent Condition,) Or a Condition impro∣perly so called: i. e. a consequent Condition. A Condition (properly so called) is a Law, or Observation, annexed to a business; the performance whereof lyeth upon the Cove∣nant; and accordingly the business becometh valid, or null. Such a condition was Works in the first Covenant. If Faith were such a condition, there would soon be an end of the Co∣venant of grace: yea, the Covenant of grace, were indeed no Covenant of grace. A Condition improperly (so called, or a Consequent Condition) is such a condition, whose perfor∣mance by the Covenantee, is absolutely undertaken for; and irresistably wrought by the Covenantor, and not left in sus∣pence upon the Covenantee, to be performed by his own

strength. Faith is a consequent condition, not an antece∣dent condition. So as this Proposition, I will give Eternal life unto the Elect, if they do believe: is aequivolent unto this, I will out of my absolute will give unto the Elect Eternal life, because I will out of my absolute will give unto the Elect to believe. The Condition of Faith depends not upon the Will of the Elect; either to be, or not to be; but upon the abso∣lute and gracious Will of God.

Obj. 5. Repentance and New-obedience, are necessary to salvation, Luke 13.3. Heb. 3.14. Therefore the Application of the good of Election seemeth not to be free in respect of us.

Ans. Good Works (which is also true of Repentance) are necessary, as the way appointed of God unto salvation: but not as the cause; this were to change the Covenant of grace, into a Covenant of works. Our good works are the effects of grace, the reward of our good works is a reward of grace. Good Works are necessary to salvation, as the way, not as an instrument, or cause: Faith is necessary as the way, and as an instrument:* 1.324 the active and passive Obedience of Christ is necessary, as a Meritorious cause.

The Reason why the term [Special] is diligently to be ob∣served in this Proposition, is, That we may the more distinct∣ly conceive of the nature of grace, and both discern and es∣chew the errour of the enemies of grace; who so affirm it, as in effect they deny it: and whilest they seem to stand for grace, they indeed withstand, and overthrow it: either by an equivocation in, or by a sophistical interpretation of the term Grace.* 1.325 The Pelagians, Semi-pelagians, Jesuits, and Armini∣ans, all affirm this Proposition, viz. That Faith is the Effect of Grace; but understanding the word Grace therein, in such a various and graceless sence, as followeth. The Pelagians understand by grace, only the grace of nature: that is, the remainder of the Image of God in man after the fall; where∣by, the Will without any further help from supernatural grace, is able to believe. Thus the Pelagians confound grace, and nature. The Semipelagians, or Massilienses (men of much account for learning their time, whom Prosper in his E∣pistle to Augustine calleth the Reliques of the Pelagians) un∣derstand by grace, the conjunction of supernatural grace,

with free-will. So as they both concure together as Joynt-workers, and partial-causes (i. e. fellow-causes) in working of faith. Which help of supernatural grace, man (according to them) merits by the good use of his free-will.

The Jesuits understand by grace;* 1.326 the conjunction of free-will, and supernatural grace; So as they both concur, as joynt, partial, or fellow-causes, in the working of faith. Where also note, That they understand not faith as we do; but define their faith, to be a general knowledge, and certainty, whereby they conclude the Word of God to be divine and true. The Sum of their Doctrine comes to this. To the natural man that doth what in him lyes, (especially if he liveth under the know∣ledge of the Gospel) God will not deny the help of the first grace. The believer that doth what in him lyeth, merits with the merit of congruity, justifying grace, (i. e. habitual grace, according to them) The justified person may merit with the merit of conguity, the grace of perseverance. The justified Person persevering, may merit salvation, with the merit of condignity. The Arminians understand by grace; the conjun∣ction of supernatural grace, (yet that is but supernatural com∣mon grace) with free-will: So, as both concur together as co-working, joynt, partial, or fellow-causes of faith; as it is with a man and a boy drawing the sameship together So as the work is not wrought by grace alone without free-will, nor by free-will alone without grace; but by both together. Whence it followeth, (according to them which they also affirm) that as much grace on Gods part may be put forth upon one that finally resisteth the motion of grace: as there is upon one that yeildeth obedience thereunto. And that the last and con∣clusive reason in such a case, why one believeth, and the other believeth not, is from the free co-operation of the will of him that believeth. Little (upon point) do they herein give to grace, more then the Jesuits; only, they judge better doctrinally of the nature of the grace of faith. The best of them make free-will and supernatural common grace, (i. e. Such as those who are not elected may be made partakers of) to concur together, as co-working partial, or fellow-causes in the work of conver∣sion. A doctrine which overthrowes grace, giveth unto flesh, (that is to man yet without Christ) to glory, as a party-worker

of saith (the total working vvhereof is proper unto Christ in the way of his special grace) and is repugnant both unto sa∣ving grace, and Salvation it self, because the faith that is so wrought cannot save. To the Orthodox, this Proposition: Faith is the Effect of grace, And this Proposition, Faithis the effect of special grace: are equipollent. By grace, they understand grace peculiar and proper unto the Elect; therefore, flowing from Election, and consequently from Christ, as their Redeem∣er, and designed Head; absolute, irresistable, and effectual; quickening the soul (until then) dead, by infusing a principle of life: whereby, of unbelievers, they are made believers; and of unwilling, vvilling; in respect of which work, the soul (not∣withstanding any supernatural common grace foregoing) is meerly paslive: having no more causal power thereunto, then a dead body hath unto life. The truth of this Proposition viz. Faith is the Effect of special grace, appears in the proof of these three Conclusions. 1. All the Elect, (first, or last) shall believe.* 1.327 2. Only the Elect do believe. 3. Faith, (i. e. Sa∣ving Faith) is the effect of Election. All the Elect, first, or last, shall believe, John 6.37. All that the Father giveth me (i.e. that from Eternity are committed unto me to redeem) shall come unto me. John 10.16. Other sheep I have which are not of this fold, them also must I bring, and they shall hear my voyce, and there shall be one fold, and one Sheph. ard. There are besides the people of the Jews others of his Elect amongst the Gentiles, which must be gathered into the fold of the Church; as cer∣tainly as those Jews which are already therein. Rom. 8.30. Whom he did predestinate, them he also called. Hence Vocation is called Election. The same work which the Apostle expres∣seth by the term Calling, 1 Cor. 1.26. he expresseth by the term Choosing, or Election, ver. 21, 28. God hath chosen the fool∣ish things, God hath chosen the weak things, things which are de∣spised God hath chosen. This also is further manifest, in that the Elect before they do believe, are described by such Names, and Adjuncts, as hold forth their special relation unto God; and sure salvation by him in due season. They, before they do be∣lieve, are said to belong to God: Thine they were, John 17.6. to be given to Christ, John 6.37. to be beloved, Rom. 11.28. As concerning the Gospel, they are enemies for your sake, but

as touching the Election they are beloved for the Fathers sake. To be reconciled to God: For if when we were enemies, we were reconciled unto God by the death of his Son, Rom. 5.10. Christ calleth them his sheep, though they yet believed not. John 10.16. His people, Acts 18.10. I have much people in this City. The Corinthians (whilest yet unbelieving Gentiles) are here called the people of God. They are called the Children of God,* 1.328 John 11.52. 'Tis as certain that all the Elect (yet unbelievers) shall believe, and be saved: as it is certain that they are saved who are already in Heaven. 2. Only the Elect do believe. All men have not faith, 2 Thess. 3.2. (i.e. It is not given to all to believe,) The Election have obtained it, but the rest are blinded. Rom. 11.7. They who are not elected, are not of God, therefore receive not the word in truth: Ye hear them not because ye are not of God, John 8.47. And all that dwell upon the Earth shall worship him, whose names are not written in the Book of life. Election is the Book of life; not to be written in the Book of life, is not to be elected. Revel. 13.8. And whosoever were not found written in the Book of life, were cast into the Lake of fire. Because there is in the Reprobate a moral impotency to believe. Moral impo∣tency is a sinful inability. As this inability is contracted by sin, so it is sinful; it being the duty of all that live under the call of the Gospel to believe, John 6.65. 1 John 3.23. 2. There is also an enmity of malice of the Will. John 5.40. And ye will not come unto me. Rom. 11.28. As concerning the Gospel, they are enemies. John 8.44. Ye are of your Father the Devil, and the lusts of your Father you will do: he was a murtherer from the beginning, and abode not in the truth: Namely, The truth of the Gospel concerning Christ, as some have conceived. As God in respect of his Decree freely, so in respect of their sin: he justly withholds from them grace to cure their unbelief. Mat. 13.11. To them it is not given. This final withholding of grace, is proper to the Reprobate. Moral impenitency, and enmity, or malice of the will, are common to the Elect, and Repro∣bate; they being alike corrupt by nature. Hence, God is said to be the physical cause (not of their unbelief, but) why their unbelief remaineth uncured. As a Physician able to cure a disease (which he is not bound to cure) is the cause (not of the disease, but) of the disease, being not cured: yet is he not

the moral, and blameable; but the physical and unblamable cause thereof, because he is not bound to cure it. 3. Saving Faith (as it is proper to the Elect,* 1.329 so it) is the effect of electi∣on; therefore called the faith of Gods Elect, Tit. 1.1. both that gracious motion of the Spirit, whereby faith is wrought (which for distinctness sake, was before called Saving Grace effectual∣ly,) and the grace of faith (wrought by that motion) proceed from, and are the effects of election. It is God that worketh in you both to will, and to do, of his good pleasure, Philip. 2.13. The gift of faith depends upon the will of God. John 1.13. Jam. 1.18. Of his own will begat he us. He hath mercy upon whom he will. Rom. 9.15. It is according to Election, Rom. 11.5. Even so then at this present time also, there is a remnant according to the Election of grace,* 1.330 that is, in this present general defection of the whole Nation; there is a remnant, a portion of Jews made the people of God, by effectual vocation: according to the Election of grace. Faith and vocation (in which is faith) are ex∣presly mentioned as the effects of election. And as many as were ordained to Eteraal life, believed, Acts 13.48. Called according to his purpose, Rom. 8.28. Other faith will not save, the many who are only otherwise called, are not amongst those few that are chosen. Gods willing the futurition of all things, is the cause of all things: therefore, Election (which is his will to have mer∣cy, of which mercy faith is a part) must needs be the cause of mercy (which is the whole) and consequently of faith, which is a part of the whole, 1 Pet. 1.20. I obtained mercy of the Lord to be faithful, 1 Cor. 7.25. 2 Tim. 1.9. Redemption is the meri∣torious cause of faith. God according to Order of Justice, hath bound himself for Christs sake, to give faith unto the Elect, Iesa. 53.10. Because the active and passive obedience of Christ was not only satisfactory, but meritorious, both of grace, and glo∣ry. But redemption is the effect of election: that which is the cause of the cause, is the cause of the effect, following from that cause. In Gods Decree those two Propositions reciprocate; that is, they are true both ways, for Wards, and Backwards. Christ died for believers, and believers only, (that is such as are, or shall be believers) are those for whom Christ died. The Elect and Believers are reciprocated, that is, All that are elected do, or shall believe. And all that do, or shall believe, are elected.

CHAP. XI. What is the first saving gift actually applied unto an Elect Soul.

THe Person of Jesus Christ, Mediator, (together with his Spirit, whereof Faith is a principall part) is the first saving gift, actually applyed unto an elect person. All Beleevers have received both the Person of Christ, and the Spirit of Christ. The Person of Christ, Job. 1.12. Col. 2.6. 1 Joh. 5.12. Rom. 8.32. 1 Cor. 6.15. Heb. 3.14. The Spirit of Christ, Rom. 8.9, 10. 2 Cor. 13.5. They receive not his Person without his Spirit, nor his Spirit without his Person, but both his Person, and his Spirit together.

For the clearing of this Proposition, consider,

• 1 What the Person of Christ is?
• 2 What the Spirit of Christ is?
• 3 Why it is called the Spirit of Christ?
• 4 Why Faith is called a principal part of the Spirit of Christ?
• 5 What it is to receive the Person of Christ, and what it is to receive his Spirit?
• 6 The Arguments concluding the Proposition.

By the Person of Christ we are to understand God (viz.* 1.331 The second Person in the Trinity) and man, Mediator, in one, and that an increated Person.

By the Spirit of Christ,* 1.332 we are to understand the univer∣sal habitual created frame of inherent saving grace; The whole body of renewed saving qualities; The saving gifts of the Spirit; And hereby we know, that he abideth in us, by the Spirit which he hath given us, 1 Joh. 3.24. It is called life, Rom. 8.10. The Spirit is Life, because of Righteousnesse; The Spirit of the command and promise is Life; The Divine Nature, 2 Pet. 1.4. i.e. The divine qualities of the mind, resembling the Nature of God. The seed remaining, 1 Joh. 3.9. The

Image of God consisting of righteousnesse and true holinesse (i.e. Of conformity of the understanding, and will, or the spirit of obedience unto both Tables) Eph. 4.24. Col. 3.10. Crea∣ted in the soul the second time. The new man, Eph. 4.24. The new creature, 2 Cor. 5.17. Here distinguish between the increated Spirit which is the Author, the created transient gracious motion of the Spirit, which is the efficient cause, and saving grace, which is the permanent effect thereof.

It is called the Spirit of Christ,* 1.333 First, Because the Holy Spirit (to which the work of saving grace is eminently ascribed, notwithstanding it be equally wrought by all the three Persons of the Trinity) proceedeth not only from the Father, but also from the Son, Joh. 14.26. & 15.26. Gal. 4.6.

Secondly, Because the motion of the Spirit upon the soul, is from Christ as a Head, the same individual action proceeds both from the three Persons (whose works upon the creature are undivided) and from Christ as a Head. In the actions of Christ as a Head, the whole person acts in way of office; the Divine nature principally, the Humane nature instrumentally.

Thirdly, Because Christ hath merited the effectual ope∣ration of the Spirit, Joh. 16.14, 15.

Fourthly, Because the Spirit works according to the wil of Christ, Joh. 5.21.26. Joh. 15.26.

Fifthly, Because the Spirit which we receive in mea∣sure, is the same in kind, with the Spirit, which Christ (as man) received out of measure, 1 Cor. 6.17.

The soule by faith receiveth the person really and obje∣ctively, but not personally, it were blasphemy so to affirm that is,* 1.334 it apprehends the Person of Christ, the immediate; object of faith, is Christ himself; the Divine nature is in the three Persons essentially. The second Person of the Trinity dwelleth in the Manhood personally. The Spirit is in the Beleever energetically, or operatively, that is, by its saving effects.

That by faith the soule receiveth the Person of Christ, appeareth thus; from the nature of Faith, whose very be∣ing consists in receiving of Christ.

To receive Christ Jesus as our Lord and Saviour, is of the form of faith, and principally differenceth it from other saving grace, wherewith, in respect of its next matter it agreeth, we may as well deny a man to be a reasonable creature, as deny that the soul by faith receiveth Christ, hence faith is called a receiving of Christ, John 1.12. Col. 2.6. As therefore by the act of faith, the soule actively receiveth Christ, so by the habit of faith, the soul passively receiveth Christ.

This appears yet further from the nature of Relates;* 1.335 faith, and the object of faith (that is Christ) are Relates: faith in it selfe considered is a quality, but in respect of Christ the object thereof it is a Relate. Relates necessarily affirm one the other, they are together, not onely in time and nature, but in knowledge also; the one cannot be known without the other; as it is impossible to be a Son, without an actuall respect unto a Father; so it is impossible there should be faith, without an actuall (I say not active) receiving of Christ.

As it is a truth, That he that hath the Son (that is, the Per∣son of the Son) hath Life; so it is a truth, That he that hath Life, hath the Son, because he that hath not the Son, hath not Life, Joh. 5.12. But every Believer as a Beleever hath Life; (for it were a strange thing even in notion, to suppose a dead Beleever) Therefore every Beleever hath the Son; He that hath Christ for his Head, hath the Person of Christ; But every beleever hath Christ for his Head (because every beleever is a member of Christ, now a member cannot be without a Head) therefore every beleever hath the Person of Christ. As when God actually makes us his people, he actually makes himselfe our God; so when the Lord Christ actually makes us his people, he makes himself our Lord, and Head; But in vocation he makes us his people. It is a confessed truth that beleevers are not made partakers onely of the gifts of Christ, but also of the Person of Christ.

It holds forth a sweet correspondence with that truth Col. 1.18. That in all things he (Christ) might have the prehe∣minence, that we should not be made partakers of any of his

saving gifts before we are made partakers of his Person. How shall not he with him give us all things, Rom. 8.32. Not any saving thing given from him, without the gift of him.

The soule rests not in saying Vocation is mine, Justification is mine, Sanctification is mine; but in saying Christ is mine. Ruth had refreshing in Boaz his kindnesse, Ruth 2.14. but not Rest, chap. 3.1. untill she had Boaz himself. It is a Harlots practice, first to have conjugal communion, and then to be united, and married to the Person; But we first must be married to the Person, and then have conjugal communion.

In Vocation we receive Christ, in union we are joyned with Christ in the same spiritual third Being, by commu∣nion we receive from Christ, and returne unto Christ, now being ours and united unto us.

By Vocation Christ is in us, by union Christ dwelleth in us, by communion he communicates the benefits of a Head unto us.

As we receive the Person of Christ objectively, so we receive the Spirit of Christ formally.* 1.336

For the soul to receive the Spirit of Christ, is, for the soul so to be made partaker thereof, as to become the formal sub∣ject of that universal habitual created frame of inherent saving grace, or whole body of renewed saving qualities (of which before in the second Particular) whereby we are made Evangelically conformable to the revealed will of God.

This body of renewed saving qualities is infused by the Spirit of grace, in receiving whereof the soul is passive, as a vessel is a passive receiver of oyl powred thereinto.* 1.337

The habit of faith (due Reverence premised to any godly learned that may herein dissent) seemeth not to be infused alone, before the other habits of saving grace. The universal frame of saving grace, or of the new creature, is infused into the soul at once as one general habit.

To affirme the presence of faith, though but notionally (in signo rationis) i.e. for a moment of reason, though not for a mo∣ment of time, with the totall absence of all other graces, im∣plyeth

these improbabilities, if not impossibilities.

• 1 It affirmes the Soule under that conception to be dead in part where Christ is, for where faith is, Christ is, as was shew∣ed before; but where there is a totall absence of all other gra∣ces, there the Soule is wholly dead, in respect of all the mem∣bers of the Old man, unbelief excepted.
• 2 It affirmes Sin to reigne where Christ is, since where faith is Christ is, and where many graces are not, there the many contrary sins reigne; except we should suppose a middle estate of the Soule, wherein neither sin nor grace reignes.
• 3 It affirmes the Soule to be both dead, and alive at the same instant, in eodem momento rationis; for this also neces∣sarily followeth, in that it is alive in respect of faith, and dead in respect of the absence of the life of all other graces, and pre∣sence of the contrary reigning sins.
• 4 It affirmes also the Old man, to be both alive and dead at the same instant; dead in respect of unbelief, alive in respect of his other members.
• 5 It affirmeth, that the Soule is both converted, and not converted in the same instant, or moment; converted because it beleeves, not converted because all sinne reignes in it, except unbelief. Now all contraties (being repugnants in Nature) are uncapable of meeting together in the same subject, in their strength, for a moment of reason, as well as for a moment of time.
• 6 It affirmes either that the habitual alteration of the Soule in all respects (that of its change from unbelief to faith excep∣ted) is not conversion, which is against reason; or else that the Soule is active, in respect of this alteration, and consequently in respect of so great a part of its conversion, which is so farre contrary to the generally received Doctrine of the passiveness of the Soule in conversion.

The Image of God in Adam (a part whereof was his faith in God, according to the nature of that Covenan:) was infu∣sed to him at once. Faith in Christ was not formally (though vertually) in the Angels, till after the habit of universal obedi∣ence, but we no where read that justifying faith was in any sense infused into any, before the habitual frame of obedience.

The universal habit (as it were) of corruption seized upon the Soule at once, not first unbeleefe, then the principle of uni∣versall disobedience; why may we not in like manner think, the whole frame of inherent saving grace is insused into the Soule at once? Grace comes into the Soule as Life into Lazarus dead body, infused into, and giving life unto every part at once, or as Light into the Aire before Dark, which is illumina∣ted all at once.

Obj. 1. If the universall frame of inherent saving Grace, the New Creature, or whole body of renewed saving quali∣ties, be infused into the Soule at once, it would thence fol∣low, that Sanctification should precede Justification, but not so; therefore.

Ans. Sanctification may be taken largely, or habitually, for the universal habitual frame of inherent saving grace; or strict∣ly, and practically, for the exercise of this grace; in the latter sense, Sanctification followeth Justification, because our acti∣ons cannot be accepted, until our persons be accepted.

But in the former sense, what hinders why Sanctification may not goe before Justification, since by Sanctification is under∣stood only the habitual saving grace insused into the Soule, to∣gether with faith in vocation, which the Reasons before argue. Vocation precedes Justification, Rom. 8.30. 'tis manifest that this infused grace is sanctifying grace. Faith by the Learned and godly Orthodox, is generally affirmed to be a part of San∣ctification.

Sanctification in Scripture is sometimes placed before Justi∣fication, 1 Pet. 1.2. through sanctification of the Spirit, and sprinkling of the blood of Christ, i. e. Justification, and some∣times before the act of faith, 2 Thes. 2.13.

Obj. 2. Acts 26.18. Wee are said to bee sanctified by faith, therefore Sanctification followes faith; if so, nei∣ther can faith be a part of Sanctification, nor can Sanctifi∣cation be together (in order of Nature) with faith, nor can it be before Justification.

Ans. Though Sanctification taken strictly followes Faith, we cannot therefore conclude the same of Sanctification taken largely.

The reason of the mistake of this Text, is the omission of the Comma, or note of distinction, at the word Sanctified; which (saith Beza) seemeth to have deceived Erasmus, the put∣ting of the Comma in that place (according to the example of the Latine Translators) joyns those words [by faith] to the Verb [re∣ceived] and not to the participle sanctified; which being done, you have the sense, as if you read the Verse thus; That they may receive by faith in me, remission of sins, and an inheri∣tance amongst them that are sanctified.* 1.338 This sense is not only agreeable to the analagie of faith, but also to the antient Greek Copies, which (as Beza testifieth) are thus pointed: Likewise with the sense of the like phrase of Luke the Pen-man hereof, And to give you an inheritance among all them which are sanctified, Act. 20.32.

This text then rightly understood, sheweth the quality of those persons, that shal obtaine the inheritance, viz. that they are such who are sanctified, and the manner how such qualified persons heretofore received remission of sins, and hereafter shal receive the inheritance, viz. by faith, not by workes; but of the manner how they came to be sanctified it speakes not at all.

Calvin doth not obscurely insinuate, Sanctification some∣times to be used more gene∣rally, oft-times more special∣ly, and in reference to the more general use thereof hee speakes thus; God sanctifieth us, by effectual calling of us.	Quod si istae sunt partes vel effectus Sanctificationis,* 1.339 aliter hic sanctificatio capi∣tur quam saepe apud Pau∣lum, hoc est magis generali∣ter. Sanctificat ergo nos De∣us efficaciter nos vocando.
Chamier maketh Faith a part of Sanctification; Faith it selfe (saith the same Au∣thor elsewhere) is by it selfe a part of Sanctification.	Agamus de Sanctifica∣tione,* 1.340 & primo quidem de perfectione, deinde de parti∣bus ejus nemp•• fide & operi∣bus. Est enim sides ipsa per se pars Sanctificatien••s.

The habit of Faith is not before, but a part of our Sanctifi∣cation;

* 1.341the habits of Grace are co-equal stemmes of one com∣mon root of inherent sanctity. Pemble.

Faith (saith Ames) is a part of inherent sanctity, of the Image of God, according to which wee are renewed, a member of the new Man.	Sanctitat is internae, inhae∣rent is, inchoatae, vel naturae illius cujus participes sumus Divinae, partem aliquam esse fidem, liquidius est ex Na∣tura imaginis Dei, gratiae in∣fusae, gratiae gratum facien∣tis, virtutis deni{que} Theol. spiritualis, quam ut iis quidquam opponatur.
For there is no man but ac∣knowledgeth Faith it selfe to be a part of our Sanctification.* 1.342 Doct. Twisse.	Nam & fidem ipsam San∣ctificationis nostrae partem esse nemo non agnoscit.
Sanctification is taken strict∣ly, as it is distinguished from internal vocation, or in its La∣titude, whereof (that is, of Sanctification in its Latitude) Faith cannot be denied to bee an effect. Spanhemius.	Quae verò à nobis de San∣ctificatione dicta fuêre, de Sanctificatione strictè ex usu Scholarum sie dicta, prout à vocatione interna distingui∣tur, intelligenda sunt; sed de Sanctificatione sumpta in sua Latitudine, cujus fidem effectum esse negari nequit, &c. Fides est primus acius, & primus fructus spiritus San∣ctificantis.

The infused habit of Sanctification,* 1.343 by order of Nature, go∣eth before Justification, Rhetorf.

As the affirmative is no way prejudicial to the analogy of faith, tendeth to the exalting of Christ, the abasing of man, making the Soule not only passive in the receiving of faith; but in the receiving the habits of all saving grace (that is in respect of their whole conversion, nor only of part thereof;) so there appeares no concluding reason for the contrary.

CHAP. XII. The Soule is passive in Vocation.

FOr the clearing and confirming of this Proposition, seven things are to be considered.

• 1 What Vocation is.
• 2 What it is for the Soule to be passive.
• 3 What the Habit of Faith, or any other Grace is.
• 4 What the second act, Life-operation, or exercise of Faith, or any other Grace (commonly called the act) is.
• 5 The just distinction between the Habit, and the second Act, or exercise of Grace, which is carefully to be observed.
• 6 That the habit of Faith (which also holds in any other Grace) precedes the second Act, or exercise thereof.
• 7 That in receiving the habit, the Soule is passive.

What Vocation is.

Vocation is the infusion of a principle of Life (or as some speake, of the solitary habit of Faith,* 1.344 in whose sense this Pro∣position also stands good and untouched) by the Spirit into the lost Soule (in measure sensible of its inability, and enmity to beleeve, repent, or doe any good) by the meanes of, and to∣gether with the external call of the Gospel, in which worke the Soule (notwithstanding any preparatory worke) is meerly passive, i. e. a meere passive receiver.

This gracious, and saving work of the Spirit, infusing life into the Soule, is called Vocation, by a Metonymie, i. e. a Fi∣gure, naming the work it selfe, by the name of the instrument, and external meanes, by which the Spirit works it.

What it is for the Soule to be passive.* 1.345

Passivenesse, or suffering, is either Perfecting, tending to the good and perfection of the subject; so the Creature, which be∣fore was nothing, suffered in receiving its being; the Life-lesse body of Adam when it was made alive, the Soule of Nebu∣chadnezzar, when his reason returned to him: Or Corruptive,* 1.346 tending to the hurt and destruction of the subject; so the Crea∣ture suffers, in being made subject to vanity; the body of A∣dam putrifying in the grave and the Soul of Nebuchadnezzar, when it was depriv'd of reason.

The passivenesse of the Soule, is the obediential subjection of a Soule Ministerially prepared, wherein being unable to act, it 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 re∣ceive 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 con∣tradiction in its nature, whereby it is rendred uncapable of be∣ing made partaker of such an impression, or effect, by the power of a supernatural cause.

Briefly,* 1.347 there is in such a subject, in order to such an effect, an impossibility by Nature, but not to Nature; i. e. an impos∣sibility in respect of its owne power, but a possibility in re∣spect 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 O∣bediential; 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 causa∣lity 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 re∣ceive 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;* 1.348 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, in∣spired 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 recei∣ver of the liquor poured into it, the Soule is compared unto a vessel, Rom. 9.21.23. and 2 Tim. 2.20, 21.* 1.349 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,* 1.350 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 per∣manent frame of saving qualities, infused into the Soule.

The habit of faith in particular, is an inherent, and perma∣nent 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,* 1.351 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 qua∣lity 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,* 1.352 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 concur∣rence 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,* 1.353 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,* 1.354 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-operati∣on, 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 ha∣bit 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;* 1.355 In the Life-act the soule being acted, acteth. The habit God worketh without us; the Life-act, God work∣eth 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 vo∣cation: The Life-act of faith, is our answer unto the call of God. Effectual vocation is called the drawing of the Father, Joh. 6.44. our being taught of God, our hearing and learning of the Father, John 6.45. The Life act of faith is the souls immediate comming unto Christ, upon its being drawn, taught of God, and having

heard and learned of the Father. By the infusion of the habit, the immediate and irresistable work of the Spirit of grace, God converteth the soul? By the Life-act, the soule being converted, converteth it self unto God. By the in∣susion of the habit, God maketh us his people, Hos. 2.23. 1 Pet. 2.10. By the Life-act, we avouch him to bee our God; we say it in truth, and lye not; we unsay it not again. By the habit, we are made good trees; by the life-act, we bring forth good fruit.

The habit, or first act, doth not alwayes infer the second; it may be without the second; but the second alayes suppo∣seth the first. Two contrary habits may be together in the same subject, as grace and originall concupiscence in the soul; heat and cold in the same water: but there cannot be two second acts proceeding from those contrary habits, at the same time. The habit is a principle inhering in the wil as its subject, and denominating it willing, after the na∣ture of a quality; the life-act floweth efficiently from this principle, and is accountable to us, as a good act, unto which, God in his mercy hath appointed a reward.

The habit unto the act,* 1.356 is as the faculty of sight to actu∣all seeing or vision. Aristotle compareth the habit to a man sleeping, the act to a man waking.

The habit of faith (which also holds in any other grace) precedes the second act or exercise thereof.* 1.357

The habit of faith (which also holds in respect of any other grace) goeth before the second act (commonly cal∣led the act, or Life-operation) or exercise of faith, ap∣peareth thus, from the order of the first, and second act; The habit is the first act, the Life-operation is the second act: First as before Second. The nature of the thing teacheth the being of grace (which is life it self) to be before the vital operation of that grace; the grace of faith, is the being of faith it self, called the Spirit of faith, 2 Cor. 4.13. The vitall operation of faith, expressed by the acts of coming to Christ, Joh. 5.4. & 6.44, 45. Eating of his flesh, vers. 54. Drinking of his blood, ibid. answering the call of God, must needs follow the being of faith; we cannot act be∣fore

we are; we cannot act acts of life, (such as coming, eating, drinking, answering are) before we are alive; the cause precedeth the effect; the grace of faith is an efficient cause, the Life-operation is the effect.

All creature-effects (i.e. all such effects, as proceed from the creature, according to the order of second causes, whe∣ther acts, or habits, for acquired habits follow acts) presuppose a principle, virtually, or formally, containing such effects. But supernatural life-operations are creature-effects, whose principle is the same with an habit, as hath been cleared in the explication of an habit) therefore su∣pernatural life-operations presuppose a principle foregoing such acts. That supernatural life-operations are creature-effects is manifest; grace, the new-creature (whether con∣sidered in part, or whole) is a creature.

That creature-effects presuppose a principle in the sub∣ject, formally, or virtually containing such effects, ap∣peareth by this induction. All creature-effects, or actions, are either supernaturall, proceeding from a supernatural principle infused, or inspired; or moral, whose principle is the Law written in the heart, Rom. 2.14. hence are actions of external conformity to the Law; or artificial, whose principle is right reason; or natural, which flow from in∣clination, or instinct.

Obj. 1. Acquired habits (as Arts and Sciences, ex. gr. the knowledge of a Physician, the faculty of a Scrivener, the skill of a Tradesman, &c.) are gotten and caused by multiplied acts, there∣fore all creature-effects do not presuppose principles in the subject, formally or virtually containing such acts.

Resp. 1. Albeit acquired habits were such creature-effects, as did not presuppose their principle (as before) in the subject; it weakned onely the argument, not the cause, which proceeds onely, concerning such natural creature-effects, as acquired habits are not; but the argument (ex abundanti) proving all creature-effects, and consequently acquired habits, to presuppose some principle of them in the subject concludes the question, much more evidently in respect of supernatural creature-effects.

2 Notwithstanding there be many artificial acts, that may be done without a habit acquired, as he may scrible, that hath not the faculty of writing well; yet, even those acts, according to the ordinary course of second causes, be not done without some inherent principle; they may be done, without a habit (i.e. Such a principle, that so affects the subject, as to enable it to act promptly, easily, and with delight) but they cannot be done without a principle simp∣ly to enable the subject to act.

Obj. 2. The act of Prophesying was not by way of habit, there∣fore there were not principles thereof in the subject.

Answ. The gift of Prophesie was miraculous, there∣fore falleth not under the compasse of creature-effects pro∣ceeding according to the order of second causes.

2 Principles are either transient, or inherent, the act of Prophesie flowed from the transient, and passing inspirati∣on of the Spirit, whence, they prophesied when they were inspired, though not from an inherent principle, therefore could not prophesie when they pleased.

We may distinguish between the matter of Prophesie, and the act of publishing that matter of Prophesie; the mat∣ter of Prophesie was miraculously inspired, therefore with∣out the limits of the question as before, the publication of that matter was a creature-effect, proceeding from prin∣ciples natural, rational, and spiritual.

Obj. 3 The act i.e. the Life-act of faith, by which the soule commeth to Christ, is given in the work of Vocation without any foregoing habit.

Ans. 1 This, as it is barely affirmed without any reason given, may, untill then, be sufficiently answered with a de∣nial.

2 We must distinguish between Vocation, wherein, is infused into the soul, a power to come to Christ; and the terme of Vocation, wherein is contained our actuall com∣ing to Christ.

If the act of faith be given in Vocation, without any ha∣bit in order of Nature foregoing it, then it will follow,

Either that the soul is not passive in Vocation or Con∣version;

a pure Arminian affection, justly opposed, and ab∣horred by the joynt vote of orthodox Divines.

Or, that Vocation precedes believing; that is, one may be a Member of the Catholick Church, and consequently be a Mem∣ber of Christ (in order of Nature at least) before he is a be∣lecver, which none will affirme.

Or, that Vocation followeth the act of faith, whereby the Soule cometh unto Christ; which were, to affirme Vocation to follow our union, active receiving of Christ, and Justification; an assertion (in no meane degree) repugnant both unto Divi∣nity and Reason.

That they (i.e. the Arminians) suppose the act,* 1.358 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, with∣out life.

But there cannot be a Life-act before life, nor is that Life-act life it selfe; otherwise there being an intermission, or cessa∣tion 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 be∣leever, so oft as the act of faith ceaseth (by reason of sleep, or sinne, or what else) becometh an unbeleever; and dying a∣sleep, 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 follow∣eth not the act of faith, as we have already seen.

Obj. How doth it appeare that there is any habit, it be∣ing 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 Ha∣bit, thus.

An infused, inherent, permanent quality, disposing the sub∣ject (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, there∣fore 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 remai∣ning, 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.* 1.359 who by reason of the habit have their senses exercised, to discerne good and evil; the inherent faculty of doing good, and eschew∣ing 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,* 1.360 at∣test thereunto.

Those habits,* 1.361 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,* 1.362 unwilling that the Council of Trent should bee thought to have denied infused habits, notwithstanding he de∣nieth not the testimony of Sotus, who was there present, to be true, namely, that the Council (no wonder if that were diffi∣cult to be pronounced by the Adversaries of the Doctrine of Grace) industriously abstained from the word habit, yet en∣deavoureth 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,* 1.363 and in persons of dis∣cretion, is a habit infused of God alone.

In receiving the habit of Grace,* 1.364 whether we are to under∣stand 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, Argu∣ments, Authorities.

By Scriptures thus:

Phil. 2.13. For it is God which worketh in you,* 1.365 both to will, and to doe, of his owne pleasure. The Apostle here di∣stinguisheth 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; mani∣fest it is, the Soul cannot actually doe, whilst it is but yet re∣ceiving 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,* 1.366 we have Phil. 3.12. But I follow after, if that I may apprehend that, for which also I am apprehended of Christ. The Apostle here expresly (as those that understand the Original know) makes mention of himselfe in the passive voyce, as being recei∣ved by Christ; before he makes mention of himselfe in the a∣ctive voyce, as having actively received Christ.* 1.367 Upon this Text, Doctor Ames grounds that Spiritual, and profitable di∣stinction of a double receiving of Christ, Passive, and Active; Passive, whereby the Spiritual principle of grace is ingenerated. Active, proceeding from that ingenerated habit of grace, and the operation of God fore-going, and exciting thereunto; we are received of Christ before we doe receive Christ. Christ in working the grace of faith receiveth us, by the act of faith we receive him; Christ taketh the Soul, before the Soul taketh him.

A third place to the same purpose is Ephes. 2.1.5. And you hath he quickned, who were dead in trespasses and sins, even when we were dead in sins, he hath quickned us toge∣ther with Christ. The infusion of the habit of Faith, or Grace into the Soul, is the quickning of the Soul, until then the Soul is dead; as a dead body, so a dead Soul is passive, in respect of its quickning or being made alive. That the infusion of sa∣ving faith, or saving grace is the infusion of Life, appeares thus.

The Spirit of the Command and Promise, viz. that infused grace which inclineth us to obey the Command, and receive the Promise, is Life; the Image of God in Adam, which con∣sisted in a conformity to the Command, was his spiritual life; the spirit of Faith is the spirit of the Command, 1 Joh. 3.23. this is his Commandement, That we should beleeve on the name of his Son Jesus Christ; that it is the spirit of the Pro∣mise is out of doubt, Joh. 3.33. As the Image of God in A∣dam (which consisted in conformity to the command) was his Spiritual life; so the Image of God created anew in the Soul, is life; either this is life, or what can be life? As the spirit of sinne is the spirit of death, so by the rule of contraries, the spirit of effectual saving grace is Spiritual life; He that hath the Sonne hath life, 1 Joh. 5.12. But every Beleever hath the Sonne. From the nature of the grace of faith, recei∣ving of Jesus Christ, as our Lord and Saviour, being of the essence and form thereof, as a natural principle of natural sense, motion, and action, is natural life; so a supernatural principle, of supernatural sense, motion and action, is supernatural life; But such a Principle is saving faith, and each other saving grace. No Life-lesse principle can enable the Soul to a Life-act, it cannot be reasonably conceived how a Beleever (as a Beleever) should not be alive. The summe is, this text holds forth an Active-quickning Christ, enlivening a dead passive Soul.

So from Scripture, the Arguments follow, First, from the supernatural nature of the Habit of saving faith, or of the habi∣tual frame of the New Creature.

In receiving a supernatural Habit,* 1.368 or Principle, the Soul is passive; saving faith, or the habitual frame of the New Crea∣ture, is a supernatural Habit, or Principle; therefore in recei∣ving saving faith, or the habitual frame of the New Creature, the Soul is passive. Supernatural is that which exceeds the pow∣er of Nature, and is received of the Soul by way of inspiration only, as the gift of Prophecy; or both, by inspiration and in∣fusion, as the habits of grace; such habits, the Schools call, [Habits infused of themselves] their very nature denying them to be otherwise attained; either by acts, or any created cause, whereby they are distinguished from Habits infused by accident; such as are the gifts of Tongues, and the gifts of

healing; which though they are ordinarily acquired and gotten by acts of study, and practise, yet have sometime been infused, as in the Apostles time.

In receiving that supernatural saving habit, or principle, before which the soul hath received no supernatural saving habit, or principle, the soul is passive: But the grace of saving faith is such a supernatural saving habit, or prin∣ciple received, before which the soul hath received no su∣pernatural saving habit, or principle; Therefore in recei∣ving the supernatural saving habit or principle of faith, the soul is passive.

From the nature of the subject of saving faith, which is wholly unable to confer any causative power towards the producing of such an effect. In receiving a miraculous impression, the soule is passive; but the infusion of the ha∣bit of faith, or principle of life in Vocation, or Conversion, is a miraculous impression. Vocation is a miracle (it be∣ing no lesse a miracle to raise a soul from spiritual, than a body from natural death) therefore in receiving the infused habit of faith the soul is passive; notwithstanding God oft-times makes such use as he pleaseth of men in working a miraculous effect in them; yet because in such works, the whole efficiency alwayes flows from God, and none from man, Men are passive in receiving such miracu∣lous effects or impressions. Moses putting his hand into, and plucking it out of his bosome, Exod. 4.7. Naamans dipping himself seven times in Jordan, 2 King. 5.14. conferred no more power to the curing of their Leprosie, nor the wo∣mans touching the hem of Christs garment, Mark. 5.28, 29. to the healing of her issue of blood, than if they had done nothing.

In receiving that saving power to do, before which, there is no such active saving power, the soul is passive (we cannot do any thing, whilst we are but yet receiving power to do) but in receiving the habit of faith, we receive that saving power to do, before which, there is no such active saving-power. Therefore in receiving the habit of faith, the soul is passive.

Vocation is compared to Circumcision of the heart, Deut. 30.6. to Creation, to powring out of the Spirit (so is the habit of faith there called) Tit. 3.6. to quickning or making alive. As therefore the person circumcised was passive in Circumcision, the creature in its creation, the sub∣ject quickned in its vivification, and the subject into which precious water is powred, is passive in respect of the wa∣ter powred thereinto; So the soul in Vocation (which is all these spiritually, as being that work wherein the heart is circumcised, quickned, hath inherent saving grace crea∣ted in it, and powred out into it, by the Spirit) must needs be passive. The contrary tenet makes us in the creation of faith to be our own creators in part. An assertion, as full of pride, as empty of reason; it makes us in part au∣thors of our faith, a high degree of spiritual facrilege against the glory of Christ, and grace of the Go∣spel.

Obj. 1. The Soul before, and in receiving of grace, is active in respect of the use of means, therefore not meerly passive.

Sol. Passive is taken either absolutely, for that which is simply passive, and in no respect active; so the soul is not passive; God doth not work savingly upon us, as upon stocks or senselesse creatures: or it is taken respectively, for that which notwithstanding in some sense it be active, yet in some it is passive; the soule is passive in this latter sense: it is active in respect of the use of means, it is passive in respect of any saving efficacie by the use of means. Sarah was active in respect of the use of means, yet passive in conceiving by the use of means, Rom. 4.19. Heb. 11.11, 12. the Shunamites childe (notwithstanding any natural heat, and radical humor, yet remaining in its dead body) was passive in regard of the re-infusion of the reasonable soule, 2 King. 4.34. notwithstanding the noyse of the bones, there coming together, bone to his bone, the sinewes and flesh coming upon them, and the skin covering them, yet those breathleffe bodies remaine passive in respect of life, Ezek. 37.7, 8.

Though there be difference between Gods manner of

working upon them who are dead spiritually,* 1.369 and upon those who are dead corporally; yet there can nothing be found which makes the effect of life lesse absolutely to depend upon God, in those, than in these.

We on the one hand against the Enthusiasts affirm not onely the power to use, but the duty of using the means; and on the other hand, against the Arminians, deny that man before grace can do any thing, having the power of a cause (so far forth as cometh from them) in order to Life; because we are reasonable creatures God proceeds with us in the use of means; because we are dead creatures, in respect of the efficacy of the means, we depend wholly and absolutely upon God.

Obj. 2. Where there is a Physical or Natural motion of the will, there the soul is not meerly passive; but

In Vocation, or receiving the habit of grace, there is a Phy∣sical motion of the will, because there is a gracious motion, which necessarily presupposeth a Physical motion: Therefore, in Vocati∣on, the soul is not meerly passive.

Sol. In the motion, or act of the will in Vocation, we must distinguish between the Physical or pure natural act of the will, and the graciousnesse of that Physical act; the soul is active in respect of the Physicall act;* 1.370 but in re∣spect of the graciousnesse of that Physical act, the soul is meerly passive: To will is in our own power, to will as we should, is of God.

Obj. 3. Conversion (the same with Vocation) is a Life-act; to affirm the soule to be meerly passive in a Life-act were a con∣tradiction; therefore the soule in Vocation is not meerly passive.

Answ. Conversion is taken in a double sense, either for the immediate work of God, infusing a principle of life,* 1.371 and so regenerating the soule; this is properly Vocation, and in it the soul is passive: or for the Life-act of faith, &c. whereby man being now converted, converteth himselfe unto God. Conversion in this second notion (according to which the objection onely holds) is not the same with Voca∣tion it selfe; but the answer of the soule to its call, or some other action of saving grace.

So by Arguments, the Authorities follow.

The will of man in Con∣version,* 1.372 is purely passive, Luther.	Voluntas hominis in convev∣sione habet se merè passivè.
For faìth in respect of justification is a meer pas∣sive thing,* 1.373 Calvin.	Fides enim quoad justifica∣tionem est res merè passiva.
Truly man is dead,* 1.374 and wanteth all sense and moti∣on; wherefore he can do no∣thing towards the making of himself alive, Zanchy.	Homo certè mortuus omni sensu. motuque caret, quare ad sui vivificationem nihil praestat, nihil agit.
In Regeneration we do not work together with God,* 1.375 but are meerly passive, Beza.	In Regeneratione non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deo sed merè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ha∣bemus.
For we are all dead to sin,* 1.376 but he that is dead is no o∣therwise than passive to his being made alive, Bucanus.	Sumus enim omnes mortui in peccatis; mortuus autem ad vivifieationem non nisi passivè se habet.

In the beginning of Conversion,* 1.377 that is in the setting or imprinting of the new qualities, and inclinations in the mind, will, and affections of the heart, we are meerly pas∣sive, not active, Perkins.

Unto that work of Re∣generation which noteth the immediate work of God regenerating man,* 1.378 man is passive, Suffrage of the Bri∣tain Divines.	Ad hoc ipsum opus regene∣rationis, quo denotat immedia∣tum opus Dei hominem regene∣rantis, habet se homo passivè.
Before Regeneration, man is meerly passive,* 1.379 unto speci∣al good, Kockerman.	Post Lapsum ante regenera∣tionem ad speciale bonum merè passive home se habet.

In respect of goodnesse inspired into our minds,* 1.380 our wils are altogether passive, the freedome then of the will is the work, and the effect of Grace, ergo, it is passive, Willet.

The Free-will of a natu∣rall man in respect of Gods working upon him, is in some fort after the maner of a sub∣ject passively, Leiden Divines.	Liberum naturalis hominis arbitrium habet se respectu Dei agentis,* 1.381 ad modum qua∣dantenus naturae & subjecti, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possivè.
In the application of the first grace, man doth not act, but suffers, Ames.	In applicatione gratiae pri∣mae,* 1.382 non agit homo sed patitur.
Our Churches conspire with Luther in that Article, namely, that in our first con∣version, we are meerly passive, Dr. Twisse.	Nostrae Ecclesiae conspirant cum Luthero, in isto articulo,* 1.383 quod sc. in prima nostri ad Deum con∣versione, habeamus nos merè passivè.

In effectual calling man is altogether passive,* 1.384 being quickned and renewed by the holy Spirit, he is thereby en∣abled to answer this call.

This Doctrine of the passivenesse of the soul in Vocation is a fundamental truth, holding forth the Spirit of Christ in a way of special grace, to be not onely the adequate, but also the sole efficient cause of faith. And therefore Free∣will in a man yet without Christ (partaker of what com∣mon grace soever) can do nothing of any causal vertue to∣wards the working thereof.

Contrary to the Doctrine of the Arminians, teaching, that Christ, and Free-will, are partial causes of Conversion; No otherwise than as a Boy drawing of the ship with his father, is a cause of the motion thereof; whence (accord∣ing unto them) like as Free-will without the grace of Christ is insufficient; so the grace of Christ, without the co-working of Free-will, sufficeth not to the working of the grace of faith in the soul.

A Teret, empty of Reason, and full of pride; making us in part our own Creators, in respect of saving grace, the

most excellent creature, a Tenet repugnant to the grace of the Gospel, making us sharers with Christ, in the work of Vocation, the glory of the alone working whereof, by vertue of his special grace, is one of the Crown-Jewels of the Lord Jesus; a Tenet fundamentally perillous unto souls, directly tending to make them rest in a false Con∣version, and so (without a new work) fall short for ever of falvation.

Vocation,* 1.385 Conversion, or Regeneration, is wrought in an instant. God in saying Live, makes alive. In this respect it is in the first, as it shall be in the second Resurrection: In a moment, in the twinkling of an eye (whilst God speaks the word) the dead shall rise.

Because Vocation, or the infusion of Life, is the intro∣duction of a form, which is done in an instant. The form consists in an indivisibility, it is an indivisible thing, tis not infused successively,* 1.386 or by parts; as natural life, so spiritual life consists in an indivisibility, i. e. it hath its being all at once, and is uncapable of division into parts.

Because Vocation inferreth an essential change in the sub∣ject. There is a change in a subject, or of a subject; change in a subject, is either of quantity or quality, this is called an accidental change; Change of a subject, is an essential change, which in natural things is called Generation, in spiritual Regeneration. Now that every essential change, whether Physical i. e. natural, or spiritual, is in a moment, is thus evident. Generation is taken improperly for the way and preparation, or previous alteration which tendeth to the essence, i. e. the union of the form with the matter, so we say the Infant in the womb is generating some certain months space, this is an accidental change: or properly, for the essential change, viz. the introduction of the form, so the Infant is generated in a moment; after that

the matter is now sufficiently altered, and prepared, to re∣ceive the form.

An essential mutation, that is, the mutation or change of the subject, both in Nature and Divinity is wrought in an instant, because it is rather the determination of a motion, than the motion it self.

As Generation properly taken, is a passive mutation of a natural body, whence from the union of the form with the matter, the body beginneth to be that which it was not; So Regeneration is a passive mutation of an elect soul, whence by reason of the union of grace with the soul, the person beginneth to be that which he was not.

In that Generation is the acquiring of a new, and cor∣ruption is the laying down of an old form, therefore gene∣ration and corruption cannot be effected divisibly, and suc∣cessively, or gradually; otherwise it would follow, that in the same thing, and in the same instant, there were either no form, or two forms, i. e. that some one thing were no∣thing, or two things. In the moment of Conversion God works that blessed work which shall never be undone, that is wrought in an instant, which shall remain for ever.

CHAP. XIII. Of the Ʋnion of the Belcever with Christ.

FOr the better proceeding herein, let us

• 1 Shew out of the Scripture, That there is an Union between Christ and the Beleever.
• 2 Consider what this Union is.
• 3 The order of Union.
• 4 The necessity of Union, in order to Communion.
• 5 The order of the dependence of Communion upon Union.
• 6 The excellency of this Communion.

Of all other Unions, three are most eminent; the Union of the three Persons in one Essence; this is the Mystery of

all mysteries. The Union of the two Natures in one person, in Christ; this is a great mystery, 1 Tim. 3.15. The Union of a Beleever with Christ, and in him with God, This is a My∣stery, Eph. 5.32.

The Union of the Mediator with the Father, who as God is one with him, both in respect of Essence, I and my Fa∣ther are one, Joh. 10.30. and in respect of will, Whatsoever the Father doth, that doth the Son likewise, Joh. 5.19. And as man, is one with him in respect of their agreement as con∣cerning the thing willed; Not as I will, but as thou will, Mat. 26.39. is the example and pattern of Beleevers Union with Christ, and in him one with other, Joh. 17.11. That they may be one as we are one, and verse 21. that they may all be one, as thou Father artin me, and I in thee, that they also may be one in us.

Of this mystical Union between Christ, and beleevers, we read often in the Scripture, sometime in proper and plain termes, That they may be one, as we are, Joh. 17.11. He that is joyned to the Lord is one Spirit, 1 Cor. 6.17.

Sometimes in elegant and lively Metaphors, first of a Vine and branches, Joh. 15.1, 2. I am the true Vine, and my Father is the Husbandman, Every branch, &c.

2 Of Implantation, Rom. 6.5. For if we have been planted to∣gether in the likenesse of his death, we shall be also in the likenesse of his resurrection. Christ here is represented under the similitude of a Plant, for as a Plant that is set into the earth, seemeth to lye dead, and is unmoveable for a time, but after springs up and flourisheth, so as other Plants sprout forth, grow up, and are nourished thereby, as we see in Ivie and Misselto: So Christs body lay dead in the grave for a while, but after∣ward sprung up and re-flourished in his Resurrection, as that Plant of renown, with whom, we being planted to∣gether, grow up by his grace.

3 Of Ingrafting, Rom. 11.17, 19, 23, 24. where Christ is tacitly compared unto the Stock, the beleever unto the Graft, or Cyon; for notwithstanding Abraham be the instru∣mental root, good Olive tree, and stock there expresly spo∣ken of, in whom, his seed, that is all beleevers (for he is

called the Father of all that beleeve, Rom. 4.11.16.) both the Nation of the Jewes first, then the Gentiles, and then the Jewes againe, for the promise sake made unto him, Gen. 17.7. I will be the God of thee, and of thy seed after thee, are sancti∣fied, and accordingly in due time actually ingrafted into him; Beleevers in profession, but not really so, only external∣ly; real beleevers, both externally, and internally: yet Christ is not there excluded, whom we are to look at as the Root, good Olive, and Stock, principally and effectually; into which Abraham himselfe with all other Beleevers are ingrafted.

4 Of incorporation into one mystical body, whereof Christ is the Head, Beleevers are the Members, 1 Cor. 12.12, 13.

5 Of a Spiritual conjugal estate, wherein Christ is the Hus∣band, Beleevers are his Spouse, Eph. 5.32.

Lastly, Of a Building, wherein Christ is compared to the foundation, or corner Stone; Beleevers to a House, or living Stones, built or layed thereupon, Matth. 7.25. and 16.18. 1 Pet. 2.4, 5.

Union is the conjunction of the Person of Christ,* 1.387 and the Person of the Beleever, into one third being; whence ariseth an everlasting relation, and answerable communion of Head and Members, between Christ and the Beleever for ever.

As in Marriage (the type of this Union) the consent of Pa∣rents, and Parties, is the efficient cause; So here, the will of God the Father, the will of Christ, and the voluntary consent of the Beleever, caused by the operation of the Spirit, are the efficient cause of this Marriage.

God the Father from all eternity, hath willed the Incarna∣tion and Marriage of his Son, unto the Elect.

The will of Christ is conformable unto the will of his Fa∣ther, Hos. 2.19, 20.

The Elect by beleeving give their consent to be married un∣to Christ.

The Ministers of the Gospel are the instrumentall cause, Joh. 3.29.2 Cor. 11.2.

The matter of this union is the whole person of Christ, on the one part, and the whole person of the Beleever on the o∣ther

part. Mark it diligently, that the whole person of Christ, and the whole person of the Beleever, are united together.

The whole Person of Christ is united unto the Beleever, else we were not united unto Christ; for neither the Divine, nor Human nature considered apart, is Christ; Christ is God-man in one person, Christ is not our Head as God alone, nor as Man alone, but as God-man.

Secondly,* 1.388 It would else follow that our union would be un∣profitable; the Humanity profits nothing without the Divini∣ty; it is the Spirit that quick neth, the flesh profiteth nothing, Joh. 6.63. the Divinity wil profit nothing without the Hu∣manity, Joh. 6.53. Then sayed Jesus unto them, Verily, ve∣rily, I say unto you, except yee eat the flesh of the Sonne of Man, and drink his blood, yee have no life in you. The Di∣vinity is the fountaine from which all good things flow, the Hu∣manity is the chanel by which all good things are derived un∣to the Elect.

As the whole Person of Christ is united unto the Beleever, so the whole person of the Beleever is united unto Christ; we are not only one with Christ in respect of our Souls, 1 Cor. 6.17. but we are also one with Christ in respect of our bodies; For we are members of his Body, of his flesh, and of his bones, Eph. 5.30. One flesh; If man and wife by vertue of their Marri∣age union (which is but the Type) become one flesh, then Christ and the Beleever, by vertue of their Spiritual union, (which is the Antitype) must needs be one flesh, vers. 31. our person being in the same Mystical body with his person, our flesh must needs be in the same Mystical body with his flesh, where yet we must observe, that this conjunction of our flesh with the flesh of Christ, is not Corporal, but Spiritual; and to be understood of our flesh, not simply, but sanctified.

As our flesh hath spiritual Communion with the flesh of Christ in the Sacrament; so our flesh hath union with the flesh of Christ in regeneration.

Such as is our Communion, such is our Union; but our com∣mun on is from the whole person of Christ, to the whole per∣son of the Beleever; therefore our union is between the whole person of Christ, and the whole person of the Beleever.

Neither is our Soul alone joyned with the Soul of Christ a∣lone,* 1.389 nor is our flesh alone joyned with the flesh of Christ a∣lone, but the whole person of every Beleever, is joyned with the whole person of Christ. See the Theses of Zanchy upon Eph. 5.32. treating largely and profitably of this subject. See Bu∣canus also to the same purpose; the whole person of every Be∣leever, Soul and Body, is truly conjoyned with the whole person of Christ.

The form of this union is the actual conjoyning of the person of Christ, and the person of the Beleever, in some third being,* 1.390 by the bands on either part.

For the better understanding the form of this union, three things are to be attended. 1. That third being, or thing, wherein Christ and the Beleever are united. 2. The bands on Christs part, and on the Beleevers, by which they are uni∣ted. 3. The manner of this union.

Concerning the third being, or thing (which for readinesse sake in this discourse may be called a tertium) wherein Christ and a Beleever are united; (it being premised and remem∣bred, that all union is of two ones, or more, into a third one, arising out of, and distinguished from both) we are carefully to observe, that the Scripture mentions divers Tertiums, or third ones (whence also so many kinds of union may not unpro∣fitably be collected) wherein Christ and the Beleever are united, foure whereof are these.

The first Tertium, or third being, wherein Christ and the Beleever are united, is, Sameness of spirit; but he that is joy∣ned to the Lord is one spirit; the created grace which is in the Beleever, is the same in kinde with the created grace that is in the Manhood of Christ; Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, 1 Joh. 4.13. Now, if any man have not the Spirit of Christ he is none of his, Rom. 8.9. Partakers of the divine nature, 2 Pet. 1.4.

The second is, One Mysticall body; For as the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ; For by one Spirit we are all baptized into one body, 1 Cor. 12.12, 13.

The third is, the Spiritual Marriage estate, Eph. 5.32. This is a great Mysterie, but I speake concerning Christ and the Church; For thy Maker is thy Husband (the Lord of Hosts is his name) and the Redeemer, the holy one of Israel, the God of the whole earth shal he be called, Isa. 54.5. Thou shalt no more be termed forsaken, neither shall thy Land any more be termed desolate; but thou shalt bee called Hephzi-bah, and thy Land Beulah, for the Lord de∣lighteth in thee, and thy Land shall be married, Isa. 62.4.

The fourth is, the state of glory, And the glory which thou gavest me I have given them, that they may be one even as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, Joh. 17.22, 23.

Touching the bands,* 1.391 or tyes which hold the Head and Body together, so as Christ and the Beleever doe thereby (in this union) touch one another (for so the word turned Bands, Col. 2.19. implieth) we are to know, that according as the third beings, or tertiums differ, whereinto Christ and a Belee∣ver are united; so the bands differ, whereby they are united, thus,

If Sameness of spirit be the third being, then God in Christ giving his Spirit in a word of grace on the one part; and the Soul receiving passively that Spirit of grace (as an empty vessel receiveth oyl) on the other part, are the bands of union.

When the body mysticall is looked at, as that third being, then Christ in the gift of the grace of faith, giving himselfe as our God actually, is the band on his part; and either the Souls receiving of Christ actually, in its passive receipt of faith, or

actively, by the act of faith, is respectively the band on our part.

When we look at this union,* 1.392 in the third being of a Spiritual Marriage-estate, the consent of Christ manifested by his in∣fusion of his Spirit, is the band on his part; and the act of faith drawn forth by the power of assisting grace (whereby we re∣ceive, and take Christ as our Husband) is the band on our part.

Lastly, If we consider this union, in the third being of a state of glory, Christ giving glory is the band on his part; our re∣ceiving, whether passively or actively, may respectively bee looked at, as the band on our part.

The just observation of these several kinds of Union may haply be of use to reconcile that tenet, which affirmeth Union to be by the habit of faith, with that tenet (ordinarily held forth in the writing of the Orthodox) affirming Union to be by the Spirit, and Faith, understanding by faith the act of faith.

The first kinde of union is by the Habit, not by the Act; the second may be looked at, as being by both, either Habit, or Act; the third is by the Act, not by the Habit. That proposition of frequent use among Divines, sc. Union is by the Spirit, and faith; that is, by the Spirit on Christs part, and Faith on our part,* 1.393 is to be understood of the third kind of union.

Touching the manner of this Union wherein Christ and the Beleever are united, we may not unprofitably consider it, First negatively, Secondly positively; Negatively, it is not es∣sential, such as is the union of the three Persons in one essence in God. Nor personal, such as is the union of the Divine and Human nature, in one (and that an increated) person in Christ. Not natural; whether essential, as is the union of the form with the matter; or by Local contact, i. e. natural touching one of another, as water is united to the vessel; or by mixture, as water is united to Hony; or by the coupling together of a

common and special nature, as the Genus is united to the Spe∣cies; or by Cohesion, as when one part of the body cohereth with another; or by Adhesion, as when Pitch cleaveth to our hands; or by Inhesion, as an accident inhereth in the subject; or any other whatsoever; 'tis not civil, as is the union of many persons into one body Politique.

Secondly, Positively, 'tis a Spiritual, and a Mystical union, therefore the whole into which these Members are united, is called a Mystical body.

This Spiritual union, in respect of the verity thereof, is real; in respect of the things united, 'tis substantial; in respect of its way, or manner, 'tis supernatural, and secret; in respect of the neernesse of it, 'tis close, and intimate.

'Tis a true, not an imaginary union; 'tis sayed to be real, or substantial, in respect of the things that are united, viz. the substance of Christ, and the substance of the Beleever. In this union we doe not receive the species, or likenesse of Christ, as the understanding receiveth the species of the Object, but not the Object it selfe; not are we thereby made partakers of the Spirit of Christ alone, and not of himselfe; but we are made partakers of both, the very person of Christ, and the person of the Beleever, are (as we saw before) united together, as the person of the Husband, and the person of the Wife (notwith∣standing Local distance) are united together.

From the neernesse of the union between Christ, and his Members, the body Mystical is called by the name of Christ. Christ is considered either Personally in himselfe, or Collective∣ly, together with the Church, which is his Body; so both Head and Members are required to make one Christ; that is, Christ not Personal, but Mystical, in which latter sense the Scripture calleth the Head and Body taken together, by the name of Christ, 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ, Gal. 3.16. And to thy seed, which is Christ; that is, all his Mystical body. Hence the sufferings of Paul, and of other Beleevers (which we must yet remem∣ber were edificatory, not satisfactory, in way of edification, not in way of satisfaction) are called the sufferings of Christ, Col. 1.24.

The end of union is an everlasting and satisfactory commu∣nion,* 1.3941 Cor. 1.9. to the glory of God in Christ, the good of the whole Mystical body, and our own happinesse.

Union in order of nature, though not in order of time, fol∣loweth Vocation, which appeareth by the considering of a be∣ing or essence, Oneness, and Union distinctly.

A being or essence is the thing it selfe; Oneness is an affecti∣on immediatly flowing from the meer being of a thing, where∣by it is individed in it selfe, and divided from all other beings, or things.

Union is the conjunction of two ones or more into a third being; for example sake,* 1.395 take a man consisting of Body and Soul, the Soul first hath a being, then this singular being, and not another; then it is united unto the body in a third being, namely, the person of a man; the like is true of the body.

In Vocation we receive our being, in Union is the manner of our being.

In Vocation we are made Beleevers, in Union is considered the order between Christ and Beleevers.

In Vocation is the foundation of our union, in Union is the re∣lation built upon that foundation.* 1.396

In Vocation is the spirit of grace infused; in Union this infused spirit is made an in-dwelling spirit.

Without Union there can be no Communion. This necessa∣rily pre-supposeth, that things cannot act one upon another, that doe not reach one the other; they cannot give and take one from another, that doe not some way meet together; yet here we must know, that the contact, or mutual touch of things, is not alwayes Local, when their substances or Bodies doe im∣mediatly touch one another, but often-times vertual only; when (notwithstanding they doe not immediately touch one the o∣ther, yet) they reach one the other in their efficacy. Instances whereof we have many in Natural causes, as the Loadstone and Iron separated in place, yet act one upon another; that by

attracting, this by following. In Political matters, persons though distant in place one from another, yet exercise civil communion in the affairs of this life. In Spiritual things, as namely, in the Sacrament, the Body and Blood of Christ is united to the Elements vertually, that is by vertue of Divine institution, and promise, not Locally; (to deny that, were to deny the Sacrament to be a Sacrament, to say the last were to affirm Ubiquity, whether Transubstantiation with the Papists, or Consubstantiation with the Lutherans;) So here the Per∣son of Christ, who in respect of his Body is in Heaven, and the persons of his Militant members, who in respect both of Souls and Bodies are upon the earth, are united to, and doe Spiritual∣ly touch one another; I am the Vine, yee are the Branches, he that abideth in me, and I in him, the same bringeth forth much fruit; for without me yee can doe nothing, Joh. 15.5.

For the better discerning the order of the dependence of Communion upon Union,* 1.397 from whence it floweth; we may consider in Union (as is also to be done in other relations) these foure particulars.

First, The subject of the Relation, the person of Christ, and the person of the Beleever.

Secondly, The foundation of it, on Christs part, the Divine institution absolutely considered; on our part, faith considered only as an infused saving quality in the Soul.

Thirdly, A mutual reference, on Christs part superadding a respect to Divine institution, whereby according to the ap∣pointment of God, he looks at the Beleever as his Member; superadding also on the Beleevers part a respect unto faith, whereby faith which in it selfe is but a quality, hath now ad∣hering to it an order to its object; whence it looks at Christ as its head.* 1.398 This mutual order between Christ and the Beleever, is the relation it selfe.

Fourthly, The efficacie of the relation.

The efficacie of a Relation springeth from its foundation; the foundation then of this being firstly the absolute grace of God in election, and thence flowing downe in the Promise accor∣ding to the merit of Christ, by the effectual operation of the

Spirit: Needs must the River of life be full, ever-flowing,* 1.399 and quickning, that ariseth from, and is mantained by such fountains; the influence of the Occan into water-springs, of the Sun and Heaven into inferior bodies, is not to be compared thereunto. Next to the increated Communion of the Trinity in the Divine Essence, and the communicated influence from the Divine nature to the Man-hood, is the influence of the Lord Jesus Christ, unto the members of his mystical body. And thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of Life. In thy light we shall see light, Psal. 36.8, 9.

As the union between Christ and the soul,* 1.400 so the com∣munion flowing from this union is mystical, a glimpse of whose excellency as it readily shineth forth in this place, in respect of the subject, object, and nature thereof; so cannot but be of precious and vigorous use to the serious and spiritual Reader, as he passeth along.

The subject thereof is the Catholick Church or body of Christ.

The Mystical body of Christ is a spiritual Totum,* 1.401 or Whole, consisting of the Person of Christ, and all the per∣sons of the Elect effectually called, both Angels and Men, orderly united, by the Spirit, unto Christ as their Head, and in him one unto another, after the manner of the body of a man; So as from him is supplied grace suitable to their seve∣veral relations therein, for the effectual, and perfect commu∣nion both of all the members with the Head, and of them∣selves one with another, unto the increasing it self with the increase of God.

The Militant part of the Mystical body of Christ, con∣sisting both of Jews and Gentiles, make one new man, Eph. 2.15.

The Mystical body Triumphant is compared to one perfect man, Eph. 4.13.* 1.402 Christ and all his members are one Mystical Person.

This innumerable number as they are but one mystical body, so they all have but one soul, viz. The Spirit of Christ, whence they are united (in this life sincerely, in the life to come perfectly) In point of judgement, Eph. 4.13. Till we all come in the unity of the faith, and in the knowledge of the Son of God, &c. In point of affection, 1 Cor. 12.12. Of perfect communion, Joh. 17.22, 23. And the glory which thou gavest me, I have given them, that they may be one, even as we are one, I in them, and thou in me, that they may be made per∣fect in one, and that the world may know, that thou hast sent me, and hast loved them, as thou hast loved me.

Stay yet a little, and look upon this spiritual and glori∣ous body, walk about Christ mystical, go round about him, tell the Members, mark ye well the Head, consider the bands and joynts.

The Sanctuary was a curious work, Exod. 35.31-35. The Temple was a magnificent work, our holy and beau∣tiful house where our Fathers praised thee, Isa. 64.11. The body of man is fearfully and wonderfully made,* 1.403 curiously wrought in the lowest parts of the earth, Psal. 139.14, 15. In it Anatomists observe two hundred and nineteen Bones (others two hundred forty eight) two and thirty Teeth, three hundred sixty five Veines. The bodies and persons of the Saints (as sanctified) are the workmanship of the more divine hand of God in Jesus Christ: A member glo∣rified shineth as the Sun, Matth. 13.43. The body mystical considered as distinct from its head, consisting of the in∣numerable company of the first-born, every one whereof out-shines the Sun in its brightnesse, must needs excell in glory; all these are exceeded by the glorious body it self of the Lord of glory; All which notwithstanding, the body mystical hath its preheminence, consisting of the person of Christ, and of the persons of all beleevers, which besides that it contains the summe of all created, it partaketh also of increated glory; and is an object wherein all the per∣fections of God do so eminently shine forth, as though it be the duty of man dwelling in flesh, to look into, Yet neither eye hath seen, nor ear hath heard, nor can it enter into the

heart of man (out of glory) to conceive the manifold wisdome of God, held forth therein.

Great is the honour God hath given his Son (as also is the grace therein given unto his people) in giving him to be the head of this glorious body; He hath given HIM to be HEAD, Eph. 1.22. The people in the Wilder∣dernesse were too many for Moses to provide for, Num. 11.13. Who (saith Solomon) is able to judge this thy so great a people, which cannot be numbred? 1 King. 3.9. but behold together with a far greater people, a far greater person, than either Moses, or Solomon, is here.

The object of this communion are all the members of the Catholick Church, whether Militant or Triumphant. The spirits of just men made perfect, the innumerable company of Angels, God the judge of all, and Jesus the Mediator of the new Covenant. See Heb. 12.22, 23, 24. That which we saw and heard declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ, 1 Joh. 1.3.

The excellency of the nature of this Communion (omitting others) may be considered in these particulars.

In respect of the Kind, it is saving; all grace flowing from Christ as a Head; is saving grace, that is, such as accompa∣nieth salvation; and there is no saving grace, which floweth not from Christ, either as a designed, or as an actual head of the Church.

The measure of it is full, Col. 2.19. from which all the body, by joynts, and bands, having nourishment mini∣stred,* 1.404 &c. The Greek word signifieth an abundant supply of all necessary things for every use. Tis a Metaphor ta∣ken from such who used to furnish those which were the Leaders in holy dances. The Catholick Church is called the fulnesse of Christ, Eph. 1.23. Which is his body, the ful∣nesse of him that filleth all in all; So called, not onely actively, because he filleth it, but passively, because by him it is filled. The Catholick Church hath many members, each member is a capacious vessel, and each vessel hath as many large receptacles, as parts and faculties; yet all are filled,

every vessel, and every receptacle in every vessel, He filleth all in all.

The degree of it is perfecting; Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a per∣fect man, unto the measure of the stature of the fulnesse of Christ. Eph. 4.13. The mystical body of Christ in the state of glo∣ry is here (as we saw before) compared to a perfect man. The mystical body groweth up to be a perfect man, but ne∣ver to be an old man. It hath its age of consistence, but not of decrescence. Christ causeth his body to increase with the increase of God, exactly answering the measure of its stature, appointed by God; as Davids natural body answered what was written in Gods book concerning it, Psal. 139.16. Christ so perfecteth his body, as that it shall, want nothing it ought to have, nor shall there be found in it any thing that it ought not to have. He perfecteth it in regard of the number of members, all the members belong∣ing thereunto, shal infallibly be added to it, untill we all come, Eph. 4. &c. He perfecteth all that number of members, in regard of the kinds of grace; And of his fulnesse we have all received, and grace for grace, Joh. 1.16. He perfecteth all the kinds of grace, in regard of the degrees thereof; The fulnesse of him that filleth all in all, Eph. 1.23. He perfecteth all, in regard of the proportion of the parts mutually suit∣able unto the whole; The whole, and therefore every part shall attain the measure of its stature. Lastly, He per∣fects his body as in regard of their communion with their Head, so also in respect of their communion one with another.

In respect of the Efficacy, tis irresistable; Christ doth not onely supply, but apply the fruit of his merit unto his Elect. He is not onely the meritorious, but also the effici∣ent cause of grace and glory: He makes his members, and actuates them being mage: Christ is a quickning head.

In regard of Duration, it is an everlasting communion; And I will betroth thee unto me for ever, Hos. 2.19. In this Union of Christ with his Church, Christ compareth himself unto a foundation, his Church unto such a building, as continu∣eth

for ever; And upon this Rock will I build my Church,* 1.405 and the gates of hell shall not prevail against it, Mat. 16.18.

The Head of this spiritual body is Jesus Christ, God∣man, the Body (according to the measure of a meer creature) is conformable to its Head; the Union mystical; the Communion (whilst in this life, and imperfect) is hea∣ven out of heaven; but being perfect, is heaven it self; no marvel then the Apostle closeth his Epistle with this Bene∣diction, The Communion of the Holy Ghost be with you all. Amen, 2 Cor. 13.14.

CHAP. XIV. Of Justification by Faith.

THat we are justified by Faith, is so evident in the Scripture, as that he that runneth may read it, Gen. 15.6. Rom. 4.5. Gal. 2.16. James 2.23. Gal. 3.24. Rom. 3.28.

But of the true understanding of this Proposition there is both great and perilous controversie, for our help wherein, consider the following particulars in order thus:

• 1 In what sense the term Justification is here used.
• 2 What Justification by Faith is.
• 3 The causes of Justifi∣cation, 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.* 1.406

Justification is the making of a person just or righ∣teous, and it is done either by infusion, or declaratively, by ajudicial sentence.

To justifie by infusion,* 1.407 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 ac∣quitted 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 sin∣ner at the Tribunal of Gods Justice from guilt and punish∣ment, 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 justi∣fie, 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, where∣by a person of unjust, is made just.

Infused righteousnesse (which is sanctification) is

distinguished from Justification. Though they are insepa∣rable, 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. Justi∣fication is onely imputative, Sanctification is inherent. Justification makes a relative change, Sanctification an in∣herent Physical change. Justification is an individuall act, all at once; Sanctification is gradual, by degrees. Justi∣fication is perfect in this life, Sanctification is imper∣fect.

It is plain that the Apostle by Justification intends re∣mission 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 Con∣demnation,* 1.408 Rom. 5.18. As condem∣nation therefore consists not in in∣fusing 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,* 1.409 neither in the Hebrew, Greeke, Latine, nor any other Tongue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in the Old Testament many times, yet it is but once used in any other sense, which also is observed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New.

The Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to justifie, never signifieth to make inherently, but alwayes to make declaratively, just, excepting Dan. 12.3. where it signifieth, not those that pronounce righteous, but those who instruct others unto righteousnesse. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which the Hebrew is rendred, hath the same signification in the New Testamenent, and difficult it is to produce it in any other sense, except Rev. 22.11.

This observation (saith Pareus) is firmly to be urged against false teachers,* 1.410 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 im∣putation 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.* 1.411

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,* 1.412 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 righteous∣nesse.

Sin as sin,* 1.413 is properly committed against God, Psal. 51.4. and God only can remit sin, Mark. 2.7.

It is called the Righteousnesse of God, Rom. 3.22. The righteousnesse which is of God, Phil. 3.9. Because God is the Author of it; it is opposite to our righteousness, namely, that whereof we are the workers, or the subjects, Phil. 3.9. and to the righteousness of the Law, Rom. 10.5. namely, that which is prescribed in the Law, and according unto which the Law justifieth.

'Tis God onely that was the Inventor of this Robe and Garment of Justification.

The meritorious cause is the whole legal obedience of Christ, consisting of his habitual conformity,* 1.414 together with his active, and passive obedience, from the instant of his Incarnation unto his passion inclusively, performed by him, as God-man, our Mediator and Surety, in way of Co∣venant.

The application of Redemption, whereof Justification is a part, is due unto the Elect for Christs sake, according to order of Justice, by vertue of the promise made unto Christ, Isa. 53.10.

Four things are to be attended in the meritorious cause, First, The Person; Secondly, The Office; Thirdly, The Service; Fourthly, The Merit, whereupon debt ariseth, ac∣cording to order of Justice. The obedience of Christ was meritorious (not from the dignity of the Person onely as such, but) from the constitution of God, who by his free promise made himself a Debtor of the application of salvation unto them, for whom Christ satisfied. Hereof see Chap. 10. Though the word Merit be not in the Scrip∣ture, yet the sense of it is frequent, Act. 20.28. which he hath purchased with his own blood, which is the earnest of our inheritance untill the redemption of the purchased possession, Eph. 1.14. For God hath not appointed us unto wrath,* 1.415 but to obtain salvation by our Lord Jesus Christ, 1 Thess. 5.9. i.e. Ʋnto the salvation purchased by our Lord Jesus Christ. The word translated Purchased in the two former places, is used in the third, and is in effect with the Merit. To this purpose the death of Christ is called a Ransome, Matth. 20.28. Marc. 10.45. a Counterprice, turned a Ransome, 1 Tim. 2.6. A Redemption, that is, a restoring of a Captive by way of buying his freedom at a full price, Luke 1.68 & 2.38. Heb. 9.12. Gal. 1.14. Heb 9.15. 1 Cor. 1.30. A propitiation for sin, or expiation for sin, Rom. 3.25. Heb. 9.5. 1 Joh. 2.2. Christs obedience merited Justi∣fication, much more than Adams disobedience demerited condemnation, Rom. 5.18.

Had Adam stood he had merited life for himselfe; much more Christ by vertue of the Promise, whereby God hath freely indebted himselfe to give life according to the order of Justice, Mediatorly satisfaction unto the Law for the Elect, whereunto he was no debtor, must be acknowledged to have merited.

Christ hath procured a right of remission of sins,* 1.416 yea such a right whereby they not only may be remitted, but whereby they ought to be remitted unto all those for whom he satisfied by his death, otherwise God should be unjust, who should not doe with his Son Christ according to the exigence of his Me∣rits. Christs merit is absolute in respect of its efficacy, though the obedience could not have merited absolutely, i. e. of it selfe, without Gods acceptation.

The Material cause of our Justification,* 1.417 is the whole course of the active and passive obedience of Christ, together with his habitual conformity unto the Law.

The righteousnesse of Christ is either essential,* 1.418 wherewith he is righteous as he is God, this is increated; or Personal, wherewith he is righteous as man, though he had never been Mediator;* 1.419 for Christ being both God and Man, must needs be a righteous Man; this though created abideth with him, and is not imputed unto any; Or, fide-jussory, that is, Mediatorly, namely the righteousnesse of him as a Surety.* 1.420 This is that which was in, and performed by Christ as Mediator for the Elect, and so remaines in him as its formal subject, that its made the Beleevers by imputation as really, as if it had been wrought and performed by them. Not the passive obedience of Christ a∣lone, but both the active and passive obedience of Christ is the Matter of our Justification.

The passive obedience of Christ, were not obedience if it were not in some kinde active; his Soul set it self an offering

for sin, Isa. 53.10. He layed down his life, according to the commandement received from his Father, Joh. 10.18. He gave himselfe, Tit. 2.14. Christ in suffering obeyed, and in obeying suffered; there cannot otherwise any sufficient reason be given of so long (viz. for the space of neer thirty four years) and so much active obedience; it must be yeelded either to have been for himself, or for us; not for himself, there was no use of it; If for us, what better reason can be given, than this? the active obedience after his suffering is of use for the demon∣stration and application of the good of Redemption, and there∣in of Justification, Rom. 5.25. if holinesse was requisite in Christ before his suffering, that he might purchase our redemp∣tion, Heb. 7.26. 1 Pet. 19. and the actions of Christ after his suffering were of use for the application of Redemption, Rom. 8.34. Heb. 7.25. 1 Cor. 15.14. and therein of Justi∣fication in particular, Rom. 5.25. How wel doth it agree that his active obedience both before, and in his suffering should be looked at, as done in obedience to the Law in our stead, and con∣sequently as matter of our Justification?

This two-fold righteousnesse answereth to our two-fold mi∣sery, viz. of the guilt of sinue, and the defect of righteousnesse, Rom. 3.22, 23.

If the Justification of a sinner consisteth not only in the non-imputation of sinne, but also in the imputation of righteousnesse, then not only the passive, but also the active obedience of Christ is required to our justification. But the Justification of a sinner consisteth not only in the not-imputation of sinne, but also in the imputation of righteousnesse; it is not enough for us not to be unjust, but we must also be just; therefore not only the passive, but the active obedience of Christ is requisite to our Justification.

That obedience which the Law requireth unto life, Christ fully performed; but the Law required active obedience unto life, Levit. 18.5. Gal. 3.10. which if a man doe, he shal live in them, and in case of sinne, hath required passive obe∣dience; for in that day that thou eatest therof thou shalt surely dye, Gen. 2.17. that is, either in thy selfe, or in thy surety; therefore Christ performed both active and passive obedience.

If the Law requireth not only passive but active obedience, and the Elect by beleeving fulfill the Law; then he in whom they beleeve (and that as the object of their faith) hath ful∣filled both active and passive obedience; but the Law requi∣reth active and passive obedience, as is evident in the fore∣going Arguments, and the Elect by beleeving fulfill the righte∣ousnesse of the Law, Rom. 8.4.10.4. therefore he in whom they beleeve (and that as he is the object of their faith) hath fulfilled both active and passive obedience. This further appeareth, in that Christ was to answer the Law instead of the Elect, and that the Law pronounceth every one accursed that continueth not in all things which are written in the Book of the Law to doe them, Gal. 3.10.

If Christ had no done what the Command required of us, as wel as suffered for our disobedience unto the command,* 1.421 how wil it appear either that Christ is a perfect Saviour, or that any man can be saved? the whole obedience of Christ both active and passive, make up one intire and perfect obedience; why should any particle of the one or the other be excluded?

As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous, Rom. 5.19. It were too strait an interpretation to restraine the words to his passive obedience only; And for their sake, I will san∣ctifie my selfe, Joh. 17.19.

Obj. Justification is often in the Scripture ascribed unto the death of Christ, Mat. 20.28. and 26.28. Act. 20.28. Rom. 3.24, 25. and elsewhere; therefore not the active and pas∣sive, but the passive obedience of Christ only, seems to be the matter of our Justification.

Ans. 'Tis true, that Justification is often ascribed in the Scripture unto the death of Christ, but to his death as the Me∣ritorious cause, not as the material cause of our Justification; neither yet is it ascribed to his death as the Meritorious cause wholly, but partly, a part being put for the whole, viz. the pas∣sive, for both active and passive obedience; a trope often used in the Scripture; and as in the places alleged, the part. (or at least that which is as a part) is put for the whole, in re∣spect of the cause; so also is there a part put for the whole, in

respect of the effect of that cause, viz. Justification, which is but a part of the good of Redemption, is put for the whole good thereof. Take for example, Mat. 26.28. For this is my blood of the New Testament, which is shed for many for the remission of sins; by remission of sins, which is but a part of the good of Redemption, we are to understand the whole good of Redemption, with the application of it.

Que. If the obedience of Christ be an ingredient into the Meritorious cause, and be also the whole Material cause, how then doth the obedience of Christ, as it is an ingredient into the Meritorious cause, differ from the obedience of Christ, as it is the Materiall cause of our Justification?

Ans. In the Meritorious cause, it is considered together with the Person, Office, actual execution of that Office, and Merit; In the Material cause it is considered, as distinct from all these. They are distinguished as the cause, and effect. Obedience considered in the Material cause, is in part the effect of obedi∣ence considered in the Meritorious cause; they are distingui∣shed as the whole, and the part, Christs obedience is but a part only of the Meritorious, but the whole of the Material cause; in the Meritorious cause it is both a Legal, and Evange∣lical act, Christs obeying the Law is Legal, but his obeying it for us is Evangelical; in the Material cause 'tis only an Evan∣gelical act, it is given to us freely;* 1.422 in that it is considered for∣mally, in this vertually; though Christ obeyed the Law for∣mally, yet 'tis not the formal working of obedience, or doing of the command, but the good, vertue, and efficacy thereof, that is imputed to the Beleever; there it is considered as wrought by him for us, here as applied to us; there it is as a gar∣ment made, here as a garment put on; there it may be compa∣red to the payment of the Mony by the Surety, for the Debtor; here to the Mony both payed, and accompted unto the use of the Debtor.

The formal cause of Justification is by imputation;* 1.423 Impu∣tation is the actual and effectual application of the righteous∣nesse of Christ unto the Beleever. To impute reckon, or account, in this place intend the same thing, the same word in Greek be∣ing translated indifferently by any of these three.

To impute,* 1.424 is to reckon that unto another, which in way of righteousnesse (whether of Justice, or Grace, or both,) be∣longs unto him. Imputation is either Legal, imputing unto us that which we have done, so the word is used Rom. 4.4. or Evangelical, imputing unto us that which another hath done; thus to impute, is for God in his act of justifying a sinner, to ac∣count the righteousnesse of Christ (which is not ours formally, not by debt) to be ours by Grace, as verily and really as if it were wrought by us; and in this sense the word is used ten times, Rom. 4. v. 3.5, 6.8, 9, 10, 11.22, 23, 24.

The justification of a Beleever is either by righteousnesse in∣herent, or imputed; but not by righteousnesse inherent, there∣fore by righteousnesse imputed. The righteousnesse whereby man is justified before God, is perfect; but the inherent righ∣teousnesse of a Beleever is not perfect. It were destructive to the merit, and righteousnesse of Christ, to say, we were justified by a righteousnesse inherent in us; We are made righteous by the obedience of Christ, as we are made unrighteous by the disobedience of Adam. But this is by imputation; there∣fore.

All justification of the ungodly (that is, such as are under the guilt and power of their-sins) is by imputed righteousness; but the Justification of a Beleever,* 1.425 is the Justification of the ungodly, Rom 4.5. therefore. God justifieth the ungodly, viz. objectively, not subjectively; that is, such who were un∣godly until they were justified, but doe not remain ungodly being justified.

That Justification which is by the righteousnesse of another, is by way of imputation; but the justification of a Beleever is by the righteousnesse of another; that is, such, the matter whereof is the righteousnesse of Christ; as we saw largely in the Material cause of our Justification. Paul calleth Sancti∣fication his righteousnesse, Phil. 3.9. for though we are made partakers of it, by a power which is without us, yet it is inherent in us, as in its proper subject; and in that notion is op∣posed

to the righteousnesse of Christ, whereby we are justifi∣ed; whereof he is not only the worker, but which also is in∣herent in him, as its proper subject; therefore the justificati∣on of a Beleever is by way of imputation.

No sinner, remaining a sinner when he is justified, can be justified otherwise than by imputed righteousnesse; but all Be∣leevers though justified, yet remain sinners while they live in this world, 1 Joh. 1.8. therefore all Beleevers are justified by an imputed righteousnesse.

The final cause is the manifestation of the glory of grace,* 1.426 in a way of Mercy, tempered with Justice; in a way of Mercy, in that he justifieth the ungodly, Rom. 4.5. and that freely, Rom. 3.24. tempered with Justice, in that he justifieth not without Christs full satisfaction unto the Law, Rom. 3.26.

The instrumental cause, or instrument of our Justification,* 1.427(for faith here is but a meer instrument) is faith; the fuller understanding of this Proposition followeth in the next parti∣cular.

Here observe the intent, and consent of such Scriptures, as speak diversly of the cause of Justification; we are sayed to bee justified by grace, Rom. 3.24. i. e. as the Efficient cause; by his Blood, Rom. 5.9. i. e. as the Meritorious cause; by his obedi∣ence, Rom. 5.19. i. e. as the Material cause; by imputation of his obedience, Rom. 4.6. i.e. as the Formal cause; by faith, Rom. 5.1. i. e. as the instrument.

This Proposition, We are justified by faith, is figurative,* 1.428 i.e. Metonymical, whereby that which belongs to the principal cause, is attributed to the instrumental cause. Faith justifieth not for its own worth, but for the worth of the object which it apprehends; Faith doth not justifie as an act of ours, but all the vertue thereof proceedeth from its object; the vertue that healed the Israelites proceeded from the object, viz. the brazen Serpent they looked upon, not from the looking upon the Brazen Serpent, and the vertue that healed the Woman, Luke 8.46.48.50. proceeded out of Christ who was touch∣ed, not out of the Womans touch; we are declared righteous upon our beleeving. Faith in the matter of our Justification, is the instrument apprehending, and applying that which doth

justifie; the proper act of Faith is, to receive the righteous∣nesse of another; we are justified by faith correlatively, that is, we are justified by that which is the correlate of faith, namely, the obedience of Christ; the meaning is, it is the O∣bedience of Christ, not Faith that justifieth; that which is ap∣prehended, not that which apprehendeth. Faith alone justifi∣eth, that is, faith (as it justifieth) is alone; but justifying faith is not alone, that is, faith as it justifieth, is without workes, but the faith that justifieth is a working faith.

We are justified by faith alone.

1 Because (as it justifieth) it is not a work, Rom. 4.5.

2 Because we are not justified by our own righteousnesse, i. e. that righteousnesse whereof we are the subjects.

3 Because we are justified by the righteousnesse of another, sometimes called the righteousnesse of God, viz. that where∣of God is the Author, and Ordainer; sometimes the righte∣ousnesse of Christ, viz. that whereof he who is God-man is both the Worker, and the Subject.

4 Because we are justified by a righteousnesse that is made ours by imputation, not by infusion; as Abraham was justi∣fied.

5 Because we are justified by a righteousnesse that is actually procured, before we doe beleeve. Our righteousnesse is com∣pared unto a garment, Reval. 19.8. Rom. 13.14. Gal. 3.27. which we put on by beleeving, yet faith never took stitch in it.

What was accounted to A∣braham for righteousnesse?* 1.429 Not the action by which, but that which he did be∣leeve; or (as others speak) faith, not in respect of it self apprehending, but in respect of the object apprehended. Zanchy.

Gen. 15.6. Quid repu∣tatum ad justitiam? non ac∣tio quâ, sed id quod credi∣dit; seu ut alii loquuntur, ipsa fides, non sui apprehen∣dentis, sed objecti apprehensi respectu.

This Proposition [We are justified by faith] under∣stood legally with the Papists is not true, but Blasphemous; but being taken correlatively, it is true. Ʋrsin.	Haec propositio,* 1.430 fide justi∣ficamur, legaliter intellecta cum Papist is, non est vera, sed Blasphema; correlativè autem accept a, hoc est Evan∣gelicè, est vera.
Faith as a quality doth not justifie, but as an instrument receiving, and applying to us, the imputed righteousnesse of Christ. Rivet.	Fides pro qualitate sump∣ta,* 1.431 non justificat nos, sed ju∣stificat tanquam instrumen∣tum recipiens, & applicans nob is imputatam Christi ju∣stitiam.
Faith justifies relatively, to wit, by a Metonymy, where∣by the effect of the principal is attributed to the instrumen∣tal cause; Faith justifieth not habitually as a quality, but re∣latively, Paraeus.	Fides justificat relatè,* 1.432 phrasi nimirum Metalepti∣ca, quâ effectus causae prin∣cipalis, tribuitur instrumen∣tali. Fides justificat non ha∣bitualitèr ut qualitas, sed Relatè.
Faith justifies, not simply, but relatively, after the man∣ner of an instrument apply∣ing. Chamier.	Fides justificat,* 1.433 non sim∣pliciter sed Relatè, per mo∣dum instrumenti applican∣tis.
He (saith Calvin) shal be said to be justified by faith, that being excluded from the righteousnesse of workes, doth by faith take hold of the righ∣teousnesse of Christ, where∣with, when he is cloathed, he appeareth in the sight of God, not as a sinner, but as righte∣ous; and (saith he, after a few lines) we say that the same consisteth in the forgive∣nesse of sins, and imputation of the righteousness of Christ.	Contra justificabitur ille fide,* 1.434 qui operum justitia ex∣clusus, Christi justitiam per fidem apprehendit, qua ve∣stitus in Dei conspectu, non ut peccator, sed tanquam justus apparet, ita nos ju∣stificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam re∣ceptos pro just is habet, eám{que} in peccatorum remissione, ac justitiae Christi imputatione, positam esse dicimus. Confer. Sect. 21. & 23.

Faith doth not justifie as a work,* 1.435 but as an instru∣ment apprehending Christ, Wollebius.	Etsi igitur fides sola non sit, sed cum operibus conjuncta, sola tamen justificat. Fides, non tanquam opus, sed tanquam in∣strumentum, Christum appre∣hendens.
Justification consists in faith organically,* 1.436 in the obe∣dience of Christ objective∣ly, and meritoriously, Span∣hemius.	Justificatio consistit in fide organicè: in Christi obedien∣tia objectivè & meritoriè.
We say with the Apo∣stle,* 1.437 that we are justified by faith alone, because it im∣braceth him that justifieth us, namely Jesus Christ, Beza.	Cum Apostolo fide sola nos justificari dicimus, eo quod amplectitur eum qui nos justi∣ficat, nempe Jesum Christum.
Faith justifieth not as an inherent quality and gift in us,* 1.438 by any worthinesse thereof, but as it apprehen∣deth Christs righteousnesse, and this to us; and a little after, So that in faith repu∣ted for righteousnesse, we are not to respect the wor∣thinesse of the act of be∣leeving in it self, but in re∣spect of the Elect, Dr. Wil∣let.	Consensum patrum cum or∣thodoxis reformatis in hac hu∣jusce propositionis explicatione videat qui volet apud Chamie∣rum panstrat Tom. 3. l. 22. c. 5. & apud Polanum Symphon. cathol. cap. 12

For the cleerer understanding the justification of a sinner by faith, let these three acts be considered (the one looked at as succeeding the other in order, not in time) First, God actually imputes, the active and the passive Mediatorly obedience of Christ unto a beleever, Rom. 4.6. therein God is freely giving. Secondly, The soul having before (in or∣der of nature, not in time) received Jesus Christ, as its head

and Saviour, by the same faith, receiveth his obedience as the matter of its righteousnesse, herein the soul is taking, Rom. 5.17. Rom. 6.11. Gal. 3.13. Thirdly, God hereupon (in the court of Conscience) judicially declares, and pro∣nounceth the sinner to be righteous, and to have right unto eternal life, by vertue of the promise, Joh. 5.24. Rom. 3.22.30. The righteousnesse of God,* 1.439 which is by faith of Jesus Christ, unto all, and upon all them that beleeve. By this act of grace, the person of the sinner is justified in himself really, yet not inherently, but imputatively, his state changed, who before justifying faith was a childe of wrath even as others, untill now, the persons of the Elect not being accepted in themselves, neither are their actions accepted; but now our persons being accepted, our actions are ca∣pable of being accepted, Gen. 4.4.

Faith

• 1 Acknowledges that we are justified for the righteousnesse sake of another, viz. Christ, God-man.
• 2 Acknowledgeth that our justification is free.
• 3 Renounceth our own righteousnesse.

First, We need the righteousnesse of another, and the righteousnesse of this other is sufficient, the least sinner needs no lesse, the greatest sinner needs no more; the least sinner cannot be saved without it, the greatest sinner needs no more to be saved: God cannot save any Infant without the righteousnesse of Christ, the righteousnesse of Christ is fully able to save all beleevers. See the Sinfulness of Sin, that nothing but the righteousnesse of him who is God, could expiate it; See the Righteousnesse of Christ, which taketh away all sin. Faith acknowledgeth the least sin un∣pardonable without it, the greatest pardonable by it; Were we onely guilty of Adams sin, we could not be saved without it, Were we guilty of all the sins of the Elect, we might be saved by it.

To think any sin little is a great sin, tis a greater to think that Christs righteousnes is not above all sin, our disobedience

is but the disobedience of man, but the obedience of Christ, is the obedence of him, who is both God and man; the disobedience of man is infinit only improperly, in respect of the object, the obedience of Christ is infinite properly, in respect of the subject, that which is infinit hath no limits, but the pleasure of the disposer. Davids childe needed the righteousnesse of Christ for its justification, and Manasseth needed no more. To think any sin little, is no little sin, tis to excuse sin, to accuse justice in sentencing our sin in Adam, or original sin, with death, to lessen, nay so far to frustrate the righteousnesse of Christ. The Pharisee puts confidence in his not having done so ill, yea in his having done better than other men, Luke 18.11. That he had so done was good, but that he put confidence in it, was bad. If thy hope be more in thy little sins then in Christs great mercy, Woe be unto thee; had there been but one man to have been redeemed, Christ must have dyed; and Christs death was sufficient to have redeemed all men: Tis a sin for the least sinner, not to despair of righteousnesse in respect of himself, Isa. 5.7.10. Tis a sin for the greatest sinner to des∣pair concerning the righteousnesse of Christ; He that be∣leeveth not, be he never so righteous, shall be damned, He that beleeveth, hath he been never so unrighteous, shall be saved.

2 The beleever acknowledging his righteousnesse to be the righteousnesse of another, to be merited by another acknowledgeth it to be free, it cost Christ to the full, but it cost us nothing, being justified freely by his grace, Rom. 3.24.

Justification is called the gift of righteousnesse, Rom. 5.11. the free gift, the gift of grace, vers 15, Grace in this verse, noting the love of God it self; the gift by grace, Ju∣stification, as an effect of that love. God will either not justifie at all, or justifie for nothing; tis the glory of grace to be free, and mans prirce to come without mony. The experience of this truth is compared to buying, because the sinner parts as hardly with his righteousnesse, as the cove∣tous man doth with his mony, Isa. 55.1. And when they had nothing to pay, he frankly forgave them both, Luke 7.42.

God will take nothing for our Justification; as it is re∣pugnant to the whole, so to each part of grace not to be free. To attribute any thing to man in way of condignity, or congruity, were to lessen the sinfulnesse of sin, to exalt man, to betray Grace, and to take so much from Christ. This truth God standeth much upon, as is notably to be seen in the manner of Naamans cure, a figure of the free recovery of a sinner, both from the power, and guilt of sin, hence the Prophet healeth him for nothing, and though urged, refuseth, and that not without an oath, but he said, As the Lord liveth, before whom I stand, I will receive none, and he being urged to take it, still refuseth, 2 King. 5.16. Where God forgiveth sin, be forgiveth much; no sin is in it self little, Luke 7.47. Simon the Pharisee, who looked at sin as a little thing, was not forgiven at all; where God forgiveth little, or much, he forgiveth all for nothing. That which is said of the Lilly compared with Solomon, Consider the Lillies of the field how they grow, they toyl not, nei∣ther do they spin, and yet I say unto you, that Solomon in all his glory was not arrayed like one of these, Matth. 6.28, 29. is most true of the Beleevers compared with the Lillies; The Garments of fine linnen, the righteousness of the Saints, far exceed the glorious aray of the Lillies, yet they do not so much as spin for it.

Thirdly, In the putting on of the Garments of Christs righteousnesse, there is a putting off of the filthy rags of our own righteousnesse. In this sense Christ cloaths only the naked, and he that is cloathed savingly owneth his own nakednesse, and the unrighteousnesse of his own righteous∣nesse.

Our unrighteousnesse strikes against the Law, but our righteousnesse takes away grace; that is against God, this against God and Christ; that makes us need the reme∣dy, this keeps us incurable by it; that is against the command, this is against the promise, Gal. 3.14. that makes the Law weak, Rom. 8.3: this submits not unto the strength of the Gospel, Rom. 10.3. the belee∣ver accounts much of the righteousnesse of Christ,

and loatheth his own, Phil. 3.8. he abhorreth himself, for his own high account of his own righteousness, onr own righteousness is called our shame, Phil. 3.15. Christs righ∣teousnesse is our glory, Isa. 55.25. In the Lord shall the seed of Israel be justified, and shall glory. The beleever how great a sinner soever formerly, though a Murtherer, Adulterer, Lyar, &c. by this one act of beleeving Jesus Christ and his righteousnesse, yeeldeth more obedience unto God, than ever he committed disobedience, honoureth God more, than ever he hath hitherto dishonoured him, pleaseth God better than if he had ever continued in innocency, and never sinned. God makes much account of the obe∣dience of faith, because faith makes much account of the grace of God. It is a name of honour unto Christ to be called, Our Righteousnesse, Jer. 23 6. and a name of honour to the people of God, that according to their duty, they are known to acknowledge Christ according to this name. And this is the name wherewith He shall be called, The Lord our Righteousnesse, Jer. 33.16.

Object.* 1.440 If we are justified by faith, then faith is in order before justification, and consequently, the act is before the object, whereas on the contrary the act depends upon the object, and not the object upon the act. To this effect, Bellarmine.

Answ. 1. We may distinguish between the being of Justification, and our being justified, that is, between Justi∣fication taken in an abstract sense, viz. without the recei∣ving-subject thereof, namely the beleever; And Justifica∣tion taken in the concrete sense, i. e. together with the beleever.

Justification considered in the abstract, i. e. simply, and in it self (in which sense it signifieth remission of sins, and righteousnesse to acceptation, prepared though not yet con∣ferred upon the Elect) hath before faith a being not onely in the purpose of God, but also in the Covenant between the Father, and the Mediator, and in the purchase of Christ; This truth held forth in the Gospel makes the object of faith, and thus the object is before the act.

Or thus, distinguish between Justification actually pro∣cured, and actually applied.

Justification was eminentially procured before faith,* 1.441 in respect of those who beleeved before Christ dyed (when it was as entire to God to justifie for the merit sake of Christ to dye, as it is now for the merit sake of Christ dead) it is actually procured for those who beleeve after the death of Christ, though it be not actually applied before faith.

This actuall procuring of Justification (as did also the eminential procuring of it before Christ) giveth a being to Justification as considered in it self, and constitutes the object of justifying faith. Justification is compared to a garment, our being justified to the putting on of that garment, the garment is made before it be put on. Justifi∣cation is compared to a pardon, our being justified unto the Delinquents being pardoned, the pardon is procured before the Delinquent is pardoned.

These then are both truths; First, Justification hath a being before the Elect do beleeve. Secondly, That the Elect are not justified before they do beleeve.

Justification is the object, faith is the act, the object is before the act; our being actually justified is an effect, faith is the instrumental cause, the cause is before the effect.

That Justification is actually and absolutely procured for the Elect before faith, and shall infallibly be ap∣plied to them all in time, seemeth to reach the scope in∣tended by the godly Learned, whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling, and soul-supporting mystery of the Gospèl. To say that we are justified by vertue of a singular promise in the Court of Conscience, and in our own persons (in which sense the Scripture con∣stantly saith that we are justified by faith) is not (that I know) affirmed by any.

The grounds of this Distinction are thus evidenced.

Justification was in Gods Decree, before faith, before sin, yea from all Eternity, Gal. 3.8. whom God hath set forth, that is fore-ordained, Rom. 3.25.

The Justification of the Elect, is absolutely and actually procured for them by Christs satisfaction before faith, Col. 2.14. The hand-writing of Ordinances cannot be limi∣ted

to the Ceremonial Law onely, because it had respect unto the Gentiles then living, to whom the Ceremonial Law belonged not.

God hath declared his acceptation of this satisfaction of Christ, whereby he hath actually procured Justification for the Elect before faith.

It is no small part of the Ministry of Reconciliation, that God imputed unto Christ the sins of the world of the Elect before they did beleeve, and will not impute them unto the Elect, 2 Cor. 5.18, 19. this great Go∣spel-truth is of special use to beget justifying faith in the heart of a sinner, the same Apostle confirms Beleevers con∣cerning their salvation, Rom. 5.10. from this argument, namely that their reconciliation was wrought for them, when they were enemies, that is, unbeleevers.

Here then is a twofold Reconciliation mentioned, one at the death of Christ, before Paul, or the Romans (some of them at least) here spoken to were beleevers: The other at our Conversion.

The first Reconciliation though it was vertually wrought before, by the Lamb slain (in Gods appointment, & acceptance, together with his own consent) from the be∣ginning of the world, Rev. 13.8. yet, it was not actually wrought untill the death Christ; for this satisfaction sake, God imputes not sin unto the Redeemed (for he cannot impute sin to Christ, and the Elect both) yea he accepteth us in the Beloved, Eph. 1.6. Loving the persons of the Elect, Rom. 11.28. though hating theirs sins, and also their state under the curse of the Law, Ro. 6.14 Ch. 7.6. Eph. 2.3.

The second is wrought at our Conversion, when the enmity of nature is slain by the infusion of grace, our per∣sons are justified in themselves, and our state changed by faith in Christ Jesus. This place then seemeth not to be understood as that Rom. 4.5. God justifieth the ungodly, viz. objectively, that is, such who were ungodly till they were justified, not subjectively, that is, such as remain un∣godly when they are justified. The Text saith not, he recon∣cileth 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 Conver∣sion) much more being reconciled, we shall be saved by his life; that is, If while we were enemies in respect of our na∣ture and state, we were reconciled in our head, i. e. our Re∣conciliation 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 re∣spect of our persons and actions through faith in Christ, shall we be saved by his life? he that hath done the grea∣ter with greatest difficulty, he will do the lesse; having o∣vercome and triumphed over all difficulty past, and pro∣ceeding, 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,* 1.442 and Calvin seemeth very well to allow thereof, nor doth Pisca∣tor 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,* 1.443 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 previ∣ous application of Re∣demption to us in Christ. The sentence of our Justifi∣cation 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 no∣stro, à mortuis jam resurgente, pronunciata.

There is, saith Mr. Rutherford,* 1.444 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 Be∣leevers 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, recei∣ved by faith, terminated in the Conscience of the Beleever; up∣on 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 Iustifi∣cation?

Ans. God hath absolutely decreed to justifie them, before they doe beleeve: their persons are beloved from eternity; Je∣sus Christ hath actually and absolutely procured their justifica∣tion before faith; God hath accepted this Meritorious satis∣faction 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 E∣lect 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 re∣spect of their estate obnoxious to Condemnation, even as others.

Though their Justification be absolutely,* 1.445 and actually pro∣cured 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 to∣wards them, by vertue of the Promise, He that beleeveth

shall not come into condemnation; now, and not be∣fore are their persons accepted in themselves, and consequently, their actions capable of being accepted; hence, Albeit the justi∣fication of the Elect is absolue ely procured before they doe be∣leeve, 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 Do∣ctrine of Justification, is evident, in that the same Scripture, Gen. 15.6. cited by Paul, Rom. 4.3. is cited (and acknow∣ledged 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 Li∣bertines; 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.* 1.446 The objection also is further satisfied, by distinguishing of Justification; Ju∣stification 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 con∣sequently 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 Justi∣fication; the Beleever is in this sense no worker; working giveth glory unto man, Rom. 4.2. beleeving giveth glory unto God, Psa. 20. None so unable to work as the Beleever, legally and properly;* 1.447 none so able to work the work of new obedience, that is to work Evangelically. Faith puts on, but doth not take one stitch in the garment of Justification; it is (as we saw before) with the Beleever, as with the Lilly, which doth not so much as spin, yet Solomon in all his royalty was not cloa∣thed like one of them. To work supposeth four things.

• 1 That such an act be done by the principle of grace recei∣ved in innocency, i. e. by our own strength.
• 2 That it be done by our own persons.
• 3 That it be done exactly, according to the Letter of the Law.
• 4 That there be a reward due thereunto according to order of Justice.

To make Faith as it is a Work, to be a part, or whole of our Justification, were to make a Covenant of Grace, a covenant of Works, and consequently to destroy the Gospel, Rom. 4.14. Gal. 3.18. Justification by faith establisheth the Law, Rom. 3.31. but Justification by works makes faith voyd, Gal. 3.21. This Proposition, We are justified by faith, if it be un∣derstood Legally, it is false and blaspemous; if understood E∣vangelically, it is true, and giveth glory to God.

Obj. 4. It is true, works that are done without faith, can be no matter of our Justification, but works done by the grace of Jesus Christ may; which is so farre from eclipsing, that it illustrates the glory of grace. It is much more honour to Christ to merit, that we may merit.

Ans. Had the Papists not eyes to see (saith Cartwright) yet might they wel have groped the contrary of that is here ca∣villed. Faith and Works are opposite in the matter of our Ju∣stification, Rom. 4.5. Man is justified in such a way as giveth glory unto God, and excludes boasting, Rom. 3.27. But if we were justified by any works wrought in us, we should have

whereof to glory, Rom. 4.2. Paul is afraid to be found in his own righteousnesse, Phil. 3.9. viz. in that righteousnesse whereof he is the subject; which justifieth according to the or∣der of the Law.

A Meritorious work, is such an act, whereunto a reward is due according to order of Justice; hereunto are required those fouring redients mentioned in the answer to the fore-going ob∣jection, which cannot be found in Man since the Fall, neither in the state of Sin, Grace, nor Glory; not in the state of Sinne,* 1.448 Heb. 11.6. nor in the state of Grace, where evil cleaveth to our best actions, Luk. 17.10. nor in the state of Glory, wherein the Elect remain vessels of Mercy, their actions fruits of thanksgiving, having their acceptation from the righteousness of Christ. To say that Christ merited that we might merit, is to say, that Christ who merited that we should be saved by his grace, merited that we should be saved by our own works, a contradiction in Reason, and a notable Master-piece of the mysterie of Iniquity, as concerning the doctrine of Religion, it were to merit away the nature of Merit, and to turn the Co∣venant of Grace into a covenant of Works. In the way of Salva∣tion, Merit and Grace are immediate opposites, Rom. 11.5. Had Adam stood in the first Covenant he had merited; but the Covenant of Grace hath removed Merit for ever, from Man to Christ: under the Gospel Christ is the only Person of Merit. The Angels are confirmed by grace; Man, whether looked at as a vessel of grace, or as a vessel of glory, is a vessel of Mercy; not the very Angels, much lesse Men (though in glory) have any matter of glorying. The faithful (saith Doctor Ames) in the very state of glory are vessels of Mercy; Neither the Angels,* 1.449 nor the blessed in Heaven have matter of glorying. Paraeus.

Obj. Ʋnto Justification by Faith, Faith is required, which is an act of the Beleever, how then can we be sayed to be justified freely?

Ans. Justification is actually procured, and hath its being in Gods decree, and in our Surety, before we doe beleeve: Faith is no instrument or motive of Gods absolute decree to justifie; nor is it any instrument of Christs satisfactory and me∣ritorious obedience, either active or passive; or of Gods ac∣ceptation

of that satisfaction, nor of the imputing of his obedi∣ence unto the beleever, but the effect thereof.

The actual declaration, in the Court of Conscience, of the Beleever to be righteous is by faith, not for faith; by faith, as a band, means, or instrument receiving; not for faith, as a cause of that which is received. The nature of faith is to receive ac∣knowledge, and accept Free grace, to seal to the truth of Free grace. Lastly, this grace, whose nature is to apprehend and ap∣ply Free grace, is the effect of Free grace; surely it ariseth from the mist of remaining legalnesse, that our being justified in such a way (whose very nature is to acknowledge the freeness of our justification) should occasion us to think Justification in that respect not to be free; Faith and Free Grace agree, there∣fore it is of faith that it might be by grace, Rom. 4.16.

Many Mysteries of the wisdome of God shine forth in the doctrin of Justification.* 1.450 Justification is universal; God forgi∣veth all sin, sins past, sins present, and sins to come; sins past, formally; sins to come, vertually; those in themselves, these in the subjects of them. Justification is an individual act, it admits not of degrees, it doth not receive more nor lesse, though our sensiblenesse of it be more or lesse, yet our Justification is the same; perfect from its first instant, and not gradual. Paul a beleever was as justified as Paul in glory, because the righte∣ousnesse of Christ, which is the matter of the justification of the Saints, is the same for ever; of like vertue, whether our faith be weaker or stronger; it is not such a degree, but the truth of our faith that sufficeth unto our being justified, a thou∣sand pounds received by a Palsie hand, is a thousand pounds as wel as a thousand received by a healthful hand. He that looked on the brazen Scrpent, though with a weaker sight, was healed as throughly as he that looked upon it with a strong sight. A touch cureth the Woman as wel as a ful hold, Mar. 5.34.

The sense of our Justification is according to the degree and exercise of our faith, but the truth of our justification is accor∣ding to the truth of our faith; the justification of a sinner is an undivided act, done altogether, not by parts; it doth not re∣ceive more or lesse, if there be any there is all, and if not all, not any; either all, or none.

Justification in respect of the price, and the acceptation of the persons justified is equal; thus, The Person that suffered for all is one and the same; the sufficiency of an infinite Person suffering was requisite for the redemption of one, and in the suffering of an infinite Person, there was sufficiency for the re∣demption of all. The kinde of punishment suffered for all was the same, Gods acceptation thereof was the same, Christ ha∣ving suffered the punishment due in kinde and degree to the greatest sinner; it cost Christ no more to pardon Paul than Timothy, it cost him as much to pardon Davids childe, 2 Sam. 12.23. as to pardon Manasseth.

The punishment for kinde and degree due unto the greatest sinner being suffered by an infinite person, it was as much as if all the elect had suffered; an infinite person containeth emi∣nently all persons; Christ therefore being in himself an infinite person, and being by Divine ordination a publick Person in his suffering, he was as many persons as God willed him to stand for therein. Hence when the redemption mony was brought, the rich must not give more, the poor must not give lesse, Exod. 30.15. in the Passeover, and in the Supper of the Lord, the portion of all is equal, the distribution of Manna was equal, Exod. 16.18.

A Beleever at the same time is a sinner, in respect of the re∣maining principle of inherent disobedience, and righteous, in respect of the imputed obedience of Christ; guilty of dam∣nation if looked at in himself, not guilty of Damnation if look∣ed at in Christ.

Adam a Beleever, though a sinner, was more just than A∣dam before the Fall; Adam before the Fall was without sinne, and innocent, but not just, because he had not fulfilled the righ∣teousnesse of the Law, Adam, a Beleever, though a sinner, is yet just, because by beleeving he hath fulfilled the righteousnesse of the Law. Adam innocent had no right unto eternallife, Adam a beleever (notwithstanding sin) hath right unto eternal life. The righteousnesse of one Beleever is more acceptable unto God, than the righteousnesse of all Mankind in the first Cove∣nant. The Lord Jesus Christ was just inherently, but a sinner imputatively; the Beleever is a sinner inherently, but just im∣putatively.

Mary under the Crosse was more just imputative∣ly than Christ, which was also true of every Beleever then li∣ving, when Christ was under the actual imputation of sin; the same righteousnesse is both anothers, and ours also; Anothers, that is Christs subjectively, yet ours, that is the Beleevers im∣putatively. The righteousnesse of a Beleever in this life is both perfect, and imperfect; perfect in respect of Justification, im∣perfect in respect of Sanctification.* 1.451 God looking on beleevers through Christ seeth no more sin (safely understood) than he seeth in him; for they are made the righteousnesse of God in him by imputation.

Hence followeth peace of Conscience to all Beleevers,* 1.452 not∣withstanding all their unrighteousnesse, Rom. 5.1. so farre as we have confidence in justifying grace, there remaineth no conscience of condemning sin, Rom. 8.1. No bitterer warre than between the Conscience and the Curse, no sweeter peace than when Mercy and the Beleever meet together, when the Conscience and the Promise kisse each other; that is a taste of Hel, this of Heaven.

Peace is that Gospel-tranquillity which followeth upon the Souls certain relyance on Christ, concerning its freedome from the evil of the Curse, and fruition of the good of the Promise, As Christ being the great sinner imputatively, in the instant of his dissolution, passed from a state of wrath into a state of per∣fect peace; so doth the Beleever upon his justification by faith. If Christ hath peace, who was made our sin, then need; must the Beleever have peace, who is made his righteousnesse; if Adams peace had been perfect in case of his fulfilling all righ∣teousnesse, then the Beleevers peace is perfect, who hath ful∣filled all righteousnesse in his Surety; the beleeving comman∣ded in the Gospel, hath in Christ done, yea out-done the do∣ing commanded in the Law.

The peace of the Beleever is as perfect, as the peace of those who are in glory, the righteousnesse of these being the same with theirs.

See the grounds hereof in respect of God, and Christ.

God himselfe is the Author and Object of our peace, there∣fore it is called, the peace of God, Phil. 4.7. peace with God,

Rom. 5.1. He, even he it is, who is the Creator of peace, Isa. 57.19. The Speaker of peace, Psal. 85.5. When he giveth quietnesse, who can give trouble? Job 34.29. them hee also justified. What shall we say to these things, if God be for us, who can be against us? Rom. 8.30, 31.

The Merit of Christ (a fruit and effect whereof is justifying grace) is infinite, because of the eminency of the person, being God-man; the Law violated was but a Creature, but he that was made subject to it is a Creator; the holinesse of the subject exceeds the holinesse of the Law; the transgressor of the Law was but a Man, the satisfier is God-man. See here the honour of the Law that had such a subject, farre more than what could have redounded to it from the subjection of all Angels, and meer men. See the security of the Transgressor that hath such a satisfier; our disobedience is but the disobedience of Men, his obedience is the obedience of him who is God; needs then must his righteousnesse exceed our unrighteousnesse, and in this respect wel may justifying grace compared with sin, be called, abundance of grace, Rom. 5.17. And, God bee sayd abundandy to pardon, Isa. 55.7. This sweet truth,* 1.453 the sweet Psalmist of Israel sings forth in lively compatisons, Psal. 103.11, 12, 13. For as the heaven is high above the earth, so great is his mercy towards them that fear him. As farre as the East is from the West, so farre hath he removed our transgressions from us. Like as a Father pittieth his children, so the Lord pittieth them that fear him. Sin is exceding sinful, and grace is out of measure gracious; Though sin hath abounded, yet grace doth much more abound, Rom. 5.20. God, Christ, the Gospel, the Law, and the Beleever, all gain through justification by faith.

The Merit of Christ being infinite, hath no bounds, but is excendible according to the pleasure of the disposer thereof; the obedience of Christ is All-sufficient, able to have saved the whole world, had God so pleased; and that as wel as one man.

From the effectual apprehension and perswasion of the Pre∣mises, proceeded that triumphing speech of a Beleever, then a sinner (and before, a Blasphemer, a Persecutor, and injurious)

wel knowing the sinfulnesse of sin, and the terrour of the Lord; Who shall lay any thing to the charge of Gods elect? It is God that justifieth; who is he that condemneth? It is Christ that dyed, yea rather that is risen again, who is at the right hand of God, who also maketh intercession for us, Rom. 8.33, 34.

Obj. Few Beleevers seem to have this peace.

Ans. All Beleevers have the same state of peace, although many Beleevers have not the full perswasion and comfortable sense of it; we must distinguish between justifying faith (pro∣perly so called) namely, the direct act of faith receiving Christ, and his righteousnesse, or relying upon him for pardon, accor∣ding to the Promise, whereby we are justified, and have peace; and assurance, namely, a reflex act of faith, whereby we are fully perswaded, and doe beleeve that we doe beleeve; here∣by we are not justified, and made first partakers of peace, but we rest perswaded that we are justified, and have the sense of our peace; the first is called the certainty of the Object, the thing beleeved is certain, i.e. infallible; the second is called the cer∣tainty of the subject, because the subject, i.e. the person be∣leeving, is certain that he doth beleeve. This distinction is of great use unto many Beleevers, who not sufficiently attending to the nature of justifying faith, think they have no faith, be∣cause they want assurance.

A great mistake (saith Master Pemble) and that which casteth many a Conscience upon the wrack,* 1.454 tormenting it with unsufferable fear, where there is no cause.

CHAP. XV. Of the state of the blessed, where: Of the condition of their souls from the instant of their Dissolution, and of their persons after the Resurrection.

Here consider,

• 1 THe probability that the Saints in glory see the Di∣vine Essence.
• 2 What the Beatifical Vision is? where of the
  • Extent of the object of the Beatifical Vision,
  • Manner of the Beatifical Vision,
  • Effect of the Beatifical Vision,
• 3 That the soul separated, immediately upon its disso∣lution from the body, enjoyeth this Blessednesse in the pre∣sence and sight of God and Christ.
• 4 The Adjuncts of Blessednesse, viz.
  • The place of the Blessed,
  • Their Society,
  • The Duration of all.
• 5 The condition of the Body after the Resurrection.
• 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before.

The Saints in glory see the Divine Essence it self.

We shall see him as he is, 1 Joh. 3.2.* 1.455 For now we see through a glasse darkly, but then face to face, 1 Cor. 13.12. The great object, seen now, and then, is the same, onely the manner of seeing it is not the same, then we shall see it immedi∣ately, now we see mediately, but then shall I know, even as al∣so I am known, ibid. And they shall see his face, Rev. 22.4. I say unto you, in Heaven the Angels do alwayes behold the face of my Father, Mitth. 18.10. The happinesse of heaven con∣sisteth principally in seeing Gods face.

The Blessed see God with such a sight as is opposite to the sight of Faith. We that are at home in the body walk by faith, they who are absent from the body walk by sight, 2 Cor. 5.7. Therefore the sight of God by faith be∣ing mediate, what hinders but that the sight of him in the

state of felicity (opposed in that respect to that of faith) shall be immediate.

Man naturally desireth the Vision of God himself, whe∣ther he be considered as the first cause, for effects once found,* 1.456 we naturally desire to see their cause; or as the objective cause of Blessednesse; as the sight is not quieted, except in the most excellent of visible objects; So is it im∣possible for the understanding to acquiesce, except it be in the highest being.

A created being cannot be our Summum Bonum, i.e. our chiefest good, onely God who is increated, can fill, and satisfie the soul of Man.

This,* 1.457 as it is the judgement of the School-men, and of the Papists, so seemeth it to be the judgement of the Pro∣testant Divines generally. We (saith Junius, in the name of the Protestants) confesse the Saints departed do enjoy the Vision of God properly. Dr. Willet upon Exodus 33. denieth not, that the souls of men in the next life, shall see the Di∣vine Essence apprehensively, not comprehensively or fully; which is all that is intended, and as much as is taught by sober Writers, either ours, or others.

Obj. God is invisible, 1 Col. 15. 1 Tim. 1.17. and 6.16.

Ans. The Divine Essence is not visible to bodily eyes, either in this life, or hereafter, 1 Tim. 6.16. the Essence simply considered cannot be seen by the soul in this life, Exod. 33.20. In the life to come, though it be seen of the soul apprehensively, i.e. so far as we are capable, yet non comprehensively, and fully, Joh. 1.18.

Obj. The visive power of the soul, that is said to see the Di∣vine Essence, is created; the Divine Essenee is increated, and infinite; between that which is finite, and that which is infinite, there is no proportion; Therefore it seemeth the Divine Essence it self cannot be seen by the soul.

Ans. Though there be no Geometrical proportion, be∣tween the Divine Essence, and the visive power of the soul in glory; yet there may be between them, the propor∣tion of an act, and its object. The eye of the body of Christ glorified may be supposed to have a visive power, not onely adequate to, but far exceeding the light of the Sun, and so could see the Sun comprehensively; the eye of an ordinary mortall man, though his visive power be far short of the lightsome visibility in the Sun, yet he can, and doth see the Sun apprehensively, though not comprehen∣sively. That the distance between the Creator and the creature, is not repugnant to the proportion of an act, & an object or that which terminates, and that which is termina∣ted, is evident in the Incarnation; where the Divine Essence,* 1.458 subsisting in the second Person (which is increated) termi∣nates the humane nature of Christ (which is a creature) being united thereunto, and the humane nature is termina∣ted thereby. If the distance between the Divine Essence, and a creature, is not such as inferreth an impossibility of personal union, much lesse doth it infer an impossibility of immediate Vision.* 1.459 Might it not seem strange to question the soul of Christ (which is a creature) seeing the Essence unto which the Man-hood is united? for otherwise he, as man, should not onely be without the sight of the most perfecting object, but also be without the sight of himself, and that for ever.

The Beatifical vision is that cleer sight of God,* 1.460 wherein consists blessednesse; tis called Vision because of its cleer∣nesse. The Learned attribute Revelation to faith, and Vi∣sion to the light of glory. 'Tis called Beatifical, because it makes the seer blessed. 'Tis a created sight of the increated good. To see the Divine Essence is to see God as he is; that is to see him perfectly, so as the understanding of the

creature cannot proceed further in point of knowledge•• concerning that great Query, What God is?

The Vision of God, is that cleer, distinct and perfect sight of God in Christ, according to what he hath revea∣led of himself conducing to his glory, and our good; whereby we are inlightned by him, made like unto him, satisfied in him, and blessed with him. We shall be enlight∣ned by him; For with thee is the fountain of Life, and in thy light, we shall see light, Psal. 36.9. We shall be like unto him; But we know, that when he shall appear, we shall be like him, for we shall see him as he is, 1 Joh. 3.2. We shall be sa∣tisfied with him; As for me I shall behold his face in Righte∣ousnesse, I shall be satisfied when I awake (to wit, at the Re∣surrection) with thy likenesse, Psal. 17.15. We shall bee blessed with him; Blessed are the pure in heart, for they shall see God, Matth. 5.9.

For the fuller understanding of the Beatifical Vision, consider, First, The extent of the object of the Beatifical Vision. Secondly, The manner of it. Thirdly, The effects of it.* 1.461

In general whatsoever God hath revealed concerning himself, or the reasonable, or unreasonable creature, is com∣prehended in the object of the Beatifical Vision.

The primary object of the Beatifical Vision is of coe∣quall largenesse with, and co-extended to the object of faith. Paul makes the thing, or the object seen in the Life to come, to be the same with the object seen in this Life; but the manner of seeing is not the same. When I was a childe, I spake as a childe, I understood as a childe, I thought as a child; but when I became a man, I put away childish things. For now we see through a glasse darkly, but then face to face; now I know in part, but then shall I know, even as I also am known, 1 Cor. 13.11, 12. The thing understood by a man, and a child, darkly or cleerly, mediately or immediately, perfectly

or imperfectly, is the same; though the manner of un∣derstanding thereof be diverse.* 1.462 The habit of understanding in the Blessed, differeth from the habit of understanding in us, not in respect of the object understood, but in respect of the manner of understanding.

More particularly the Blessed see,

First, The Divine Essence, 1 Joh. 3.2.

Secondly, The Attributes of God: Hence the Saints, upon the Vision, or contemplation of the Essence, break out into an admiration of the Attributes, Isa. 6.3. Rev. 4 8, 10, 11, & 5.13. which also appears from the simplicity of the Divine Essence; the Attributes of God are not distin∣guished from Essence; all and every of the Attributes are the Divine Essence it self; whatsoever is in God, is God. The Essence is not without the Subsistence, nor the Sub∣sistence without the Essence.

Thirdly, The Trinity of Perions; He that hath seen me, hath seen the Father, Joh. 14.9. not the Essence alone, nor the manner of the Subsistence alone; but the Essence with the manner of the Subsistence is a Person; So that he that seeth the Essence, seeth the Subsistences; our com∣munion here is with the Father, Son, and Holy Ghost, 2 Cor. 13, 14. Much more hereafter.

Fourthly, They see Jesus Christ, and consequently the great mystery of the Personal union, with his office of Mediatorship; The Throne of the Lamb shall be in it, and they shall see his face, Rev. 22.4. And truly our fellowship is with the Father, and with his Son Jesus Christ, 1 Joh. 1.3. The fel∣lowship imperfect here, shall be perfected in glory.

Fifthly, The Book of the Scripture, and consequently both Covenants, Rev. 22.22.* 1.463

Sixthly, The Book of the Creature; the Angels seeing the face of God, reade (as Augustine speaks) without the syllables of time; they see the heart of God, so far forth as revealed in his word; much more the secrets of nature then shall we be able to answer those questions propounded, Job 38.16, 17, 18, 19, 20.

The will of God representing the creature, is that eter∣nal

Idea, wherein as in a glasse the works of God are more perfectly seen than in themselves. To say the creature is seen in God, and to say the creature is seen in the word, meaneth with Divines the same thing, because works of knowledge (notwithstanding they, as all other creatures, proceed equally from the Essence sub∣sisting in three persons, yet) are especially appropriated unto the Son, in respect of the order of his subsistence. It is in the power of the Divine Essence to represent the crea∣tures, because this representative power is a perfection: now all perfections are in God, because God is an infinite Essence, and containeth eminently the perfection of the whole creature,* 1.464 whether already created, or to be created; because God is the first cause, and so containeth virtually the perfection of the whole creature, i. e. of all effects, whether created, or to be created; because the creature in God, is the Essence, able, and willing to create, or actually creating; the creature is contained in the Creator, as that which is perfect by participation, is in perfection it self, as the effect in its cause, or Conclusions in their prin∣ciples; the creature is to be seen in God, in a more excellent maner than in it self, thence they are said to be eminential∣ly 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,* 1.465 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 hea∣ven, 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 some∣thing 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 sup∣plieth 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 uni∣ted to the object, by intelectual species; but in the beatifical Vision, the Divine essence it self supplyeth the place of intel∣ligible 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 o∣ther 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 under∣standing.

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 under∣standing, together with the understanding, causing this blessed Vision. By its eminency it hurteth not, but perfecteth the un∣derstanding, as is implyed in its denomination of the Beatifical Vision.

The light of glory is a glorious supernatural influence, con∣curring with, and inabling of the inherent principle, of the glori∣fied understanding, to see God. The light of glory may be so called, because it accompanieth the state of glory; it is a crea∣ted 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 as∣sistance 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;* 1.466 some, That it is a per∣fection superadded to the understanding, whereby the under∣standing is made able to see God; others, That it is an actual illustration, that is a supernatural influx, elevating the under∣standing unto the Vision of the Divine essence; others, That it is the supernatural concourse of the Beatifical object, where∣by the object immediatly manifests it self to the understan∣ding, together with the understanding causing a most blessed Vision.

The glorified understanding is an inherent Principle, or ha∣bit 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.* 1.467

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 prin∣ciple

capable to und erstand, and enjoy him, and giveth him∣self the object of that principle to be understood and enjoyed. No Creature is capable of happiness, or misery, but the reaso∣nable Creature; there could neither be Heaven nor Hel, the joys of the one, nor the pains of the other, without understan∣ding; the perfect union of the highest created Principle with the increated object makes blessedness.

There are four Attributes of the Beatifical object;* 1.468 Ulti∣mateness, perfection, expulsion of all evil, satisfaction of the de∣sire. It is the last, that whereunto all things are referred, but it self is referred unto nothing; it is perfect, having absolute and universal excellency; it expelleth all evil, knoweth no want; it is a sufficient good, it satisfieth the desire, the Wil willeth no more. The Latitude of all being, all truth, and all good (the object of the Understanding and Wil) is contained in it, and that in most eminent manner.

The formal Blessedness of the glorified Soul, consists in the clear vision of this object, which succeedeth Faith; hereby we know God. In perfect fruition thereof, which succeeds Hope; hereby we enjoy and possess God. In perfect love thereof, which succeeds our charity; hereby we close with, are like to, rest, and acquiesce in God.

By the Understanding, Will, and Affection, the Soul doth (as it were) enter into God, and God into the Soul; whence followeth (as it were) a mutual in-being of one in another, and an intimate vital union between God and the Soul. Either the vision, fruition, and love of God, is Blessednesse, or there is no Blessednesse; God is not God, Heaven is not Heaven; the Creature, according to the best, namely, the Gospel-dispensati∣on of God, is capable of no more, needs no more, can have no more; God in Christ doth no more for Man, man needs no more from God.

Hereby the Soul enters into joy, Mat. 25.21, 23. which is the rest of the wil, in its utmost and perfecting end. In this Life joy enters into us, the Soul here being larger than its joy; in the Life to come, we are said to enter into joy, as into that whereby our Soul is exceeded, and wherein (as it were) we are contained. If in the state of faith the Soul is full of joy un∣speakable,

and full of glory; how much more shal it be full, and running over in the state of fruition? Faith is the best Rhetorick, to walk so, as whether present, or absent, we may be accepted of him, is the best Elocution; to admire, is short of the cause; a holy astonishment answereth not the object. The Apostle telling us, the good things laid up for the godly in this life, exceed our thoughts, 1 Cor. 2.9. we must needs grant, that those much better things reserved for us in glory, doe farre super-exceed our words.

The Soul separated,* 1.469 upon the instant of its dissolution from the Body, enjoyeth Blessedness, in the presence and sight of God, and Christ; before the eyes of the dead body are closed, the Soul with open eyes beholds the face of Jesus Christ; then, viz. at death, shal the dust return to the earth, as it was, and the Spirit shal return to God, who gave it, Eccles. 12.7. When Christ giveth up the Ghost, he commendeth his Spirit into his Fathers hand, Luk. 23.46. When the body of Stephen falleth asleep, the Lord Jesus receiveth his Spirit, Act. 7.59. This Christ saith, and that with an asseveration to the Thief upon the Crosse, Luk. 23 43. Verily I say unto thee, this day shalt thou be with me in Paradise. If our earthly house of this Body be dissolved, the Soul enters into a house not made with hands. No sooner is the cloathing of Mortality put off, but the cloathing which is from Heaven is put on; Paul dissolved is with Christ, Phil. 1.23. the Souls of those Martyrs, and Con∣fessors, departing during the persecution of Antichrist, who came out of great tribulation, and have washed their Robes, and made them white in the blood of the Lamb, are before the Throne of God, serving him in his Temple, Rev. 7.14, 15. that is, in his immediate presence; For the Lord God Al∣mighty, and the Lamb are the temple of it, Rev. 21.22.

The Servants of God may rest assured, should Antichrist prevail against them unto death, their death should afford them an immediate passage unto happinesse. And I heard a voyce from heaven, saying unto me, Write, blessed are the dead which dye in the Lord, from hence-forth, yea, saith the Spirit, that they may rest from their labours, and their works d•••• follow them, Revel. 14.13. Christ is in the pre∣sence

of God, Heb. 9.24. Sits upon the Throne with his Fa∣ther, Revel. 3.21. The Souls of the Saints departed are with Christ, Phil. 1.23. therefore the Souls of the Saints departed are in the presence of God.

The Angels behold the face of God, Mat. 18.10. The Souls departed are with the Angels, Revel. 4.8. and 5.8. & 7.9. Heb. 12.22.23. and like the Angels, Mat. 22.30. (For if their Bodies at the Resurrection, are expresly said to be as the Angels, we may wel inferre the same concerning their spirits, much more agreeing with the nature of Angels) therefore the Saints departed see the face of God. They that are in the third Heaven are in the presence of God; the Saints departed are in the third Heaven, they are in Paradise, Luk 23.43. which is the third Heaven, 2 Cor. 12.2, 4. therefore. As the Souls of the wicked depart immediately to the place of Torment; so the Souls of the Saints depart immediately to the place of Bles∣sedness; Lazarus Soul is as soon in Abrahams bosome, Luk. 16.22. that is, in the Kingdome of Heaven, Mat. 18.11. as Dives his Soul is in Hel. Luk. 16.23.

For the fuller understanding hereof,* 1.470 consider these four fol∣lowing Propositions.

Prop. 1 The Soul considered in it self, is a subject capable of happiness. It is a subject capable either of Blessedness, or Misery; the Promise, or the Curse; Heaven, or Hel. It was a good answer of him, that upon the proposal of the Question, What the Soul was? replied, I know not. Man since the Fall being lesse than himself, understands not himself; nor wil he fully, til he be fully restored to himself, in glory; yet as a help to our appre∣hension, we may conceive of it, after this, or the like manner.

The Soul is a Spiritual substance, created after the Image of God, indued with the faculties of Understanding, Wil, Me∣mory, and Affections, with a power of reflex acting upon it self (whereby it knoweth that it knoweth) according to the Latitude of the whole revealed Wil, and Works of God; infu∣sed into the body, as the form thereof, and (being separated there-from) subsists by it self, to be re-united thereunto, at the Resurrection, to abide as the form thereof for ever. More briefly; The Soul of the Saints is a Spiritual, and Immortal

substance, created after the Image of God, and renewed after the immortal Image of God in Christ.

The Soul is a Spirit, not a Body consisting of matter, Luk. 24.39. It is a real and very being, as the body is, only of a higher kind; the Body is of the Earth, the Soul is immediate∣ly from God. It should not prejudice the being of the Soul, because it is not visible to our eyes; we may as wel question the being of God himself, or of the Angels, who are invisible; or our own selves to be Men, for from the Soul it principally is that we are Men, or Women. It is a substance not depending, in respect of its being, upon any other Fellow-creature, as acci∣dents doe, whose being is by having their in-being in another Fellow-creature as their subject. Its subsistence exceeds that of the Body, the Soul can subsist without the Body, but the Body continueth not a Body without the Soul. Hence we read of separated Souls, but not of separated Bodies. The Soul is compared to a large vessel, Rom. 9.22, 23. as high as Heaven, as deep as the earth, Prov. 25.3. more capacious than the world, Eccles. 3.11. As the capacity of a vessel may be learned by the quantity it is able to contain; so the understan∣ding of the word of command (which considered alone is ex∣ceeding broad, Psal. 119.90.) Promise and Curse, together with the works of God, helps us to conceive of the largeness of the Soul. Solomon in respect of his exceeding much under∣standing, is said to have largeness of heart, even as the sand which is by the Sea shore, 1 King. 4.29. yet Solomons heart, compared with Adams innocency, or his own Soul now in glo∣ry, was but a narrow heart. Between Pauls Soul in the body, and in glory, there is as great a disproportion, as between a childe and Solomon, 1 Cor. 13.11.

Prop. 2. The Soul separated dependeth not upon the Body, in respect of its operations. It dependeth not upon the body, for the knowledge either of immaterial, or material objects; both being present to the Soul, either by the essence of things themselves, or by their intelligible species, or by the Divine essence supplying all species.

Three things are required to the operation of the understan∣ding; 1. An intelligent faculty. 2. Light to illustrate the

understanding. 3 The presence of the object with the un∣derstanding; whatsoever is understood must be united with, and touch the understanding, which is done either by the eminent presence of things in the Divine Essence,* 1.471 so the soul understands in glory; or by the formal presence of the very things, so the Angels understand themselves, and so, we (as some conceive) see the Light; or by the simili∣tude, or image of the thing, commonly called a Species, so we understand intelligible objects in this Life.

The soul whilst it is in the body, dependeth not upon any corporcal organ, phantasie, inward or outward sense, as an instrument, whereby it understands; but as an instru∣ment to represent the object to be understood; which re∣presentative faculty of the phantasie, being performed, and that in a more eminent manner, either by the Divine Essence it self, supplying those Species; or by way of infusion of them, at, or immediately upon the instant of its separation, after the manner of the concreated Species of things in Angels; or by occasional abstraction of them from ob∣jects: The soul separated, remaineth free to its operations without the use of the body.

Angels understand material, and immaterial objects,* 1.472 by the SPECIES, or that which answereth the species of such objects, without Corporeal organs.

In an extasie, rapture or trance, (of which some reckon about five & thirty in the Scripture) which are spiritual Vi∣sions of the soul during that space, retiring as it were, out of the body, (or at the least) not making any use of the body therein; so far is the soul from not understanding at all, or from not understanding so well, as that it then under∣standeth best in this life. Paul is taken into the third Hea∣ven, heareth unspeakable words, which it is not lawful for a man to utter; all which we must needs grant might be done without corporeal organs, he himself telling us once and again, That whether it was in the body, or out of the body, he could not tell, 2 Cor. 12.2, 3.* 1.473

Immaterial Objects may be understood by the soul in the body, without corporeal organs, or sensible species.

The soul in its separation from the body, undergoeth a privative, not a positive change. It suffereth a change in respect of its information of the body, and operations by the instruments of the body. It informed the body before, but not now; It exerciseth the same operations now, that it exercised before, though not in the same manner; then with, but now without the body.

In the state of glory,* 1.474 the soul is free to contemplate materiall objects, either in themselves by intelligible, and sensible species, according to the use of corporeal organs glorified, or according to their representation in the Di∣vine Essence. As grace doth not destroy, but help; so glo∣ry doth not destroy, but perfect nature. The soul glorified, and reunited to the body, at its pleasure useth, but depend∣eth not upon the phantasie, for the understanding of mate∣rial objects.

Prop. 3. The condition of the body in the state of death, pre∣judiceth not the blessednesse of the soul.

The soul may be blessed, though the body be dead. We look too much upon the dead carkass, and too little upon the living soul. Christs body in the grave interrupts not the happinesse of his soul in Paradise. As the body in the grave doth neither good nor evil, so it feeleth neither good nor evil. It is as if it were not, Joseph is not, Ger. 42.36.

The bodies of the Saints at death cease for ever from sin, and from all suffering that is felt; there is neither sin, nor tear, in the grave; And from suffering it self, at the Resurrection. The body is neither sensible of the want of the soul, nor doth the soul feel any misse of the body.

The body is neither sensible of good or evill concern∣ing it self, nor concerning the soul; the soul, though it be not touched with any evill, yet it is affected with good con∣cerning the body, whilst it looks at it as sown, 1 Cor. 15.43. As at rest, Isa. 57.2. As fallen a sleep, 1 Cor. 15.6. As in Covenant with Christ, Matth. 22.32. all which phrases are proper to the bodies of the Saints. The soul hath no grievance for the absence of the body, yet it hath contenta∣tion

in its Rest, and a glad expectation of its future meet∣ing. Such is the condition of the body in the grave, which yet we must so mind, as not forgetting the soul in glory.

The body is at rest, the soul is in blessednesse; that the one is at rest, hindreth not the blessednesse of the other; the body is asleep, but the soul putteth forth its perfect operations; The body is asleep in the custody of Jesus, 1 Cor. 15.18. The soul beholds the face of Jesus. Jacobs sleeping body troubleth not his communion with Christ and his Angels, Gen. 28. Pauls soul in the third heavens misseth not his body, though as may be supposed for the time soul-lesse upon earth, 2 Cor. 12.2. The condition of the soul, dissolved in the Lord, is as it were a blessed rapture, lasting from our dissolution to our resurrection; though the grave be a land of darkness, as darkness it self, and of the shadow of death, without any order, where the Light is as darkness, Job 10.22. yet is not that long-home of the body, so dark and disorderly, as the everlasting home of the soul is light and beautiful. The godly soul prepared should be no more afraid of death in regard of the body, than of its fall into a kindly sleep after weary labour, and as glad of dissolution in respect of it self, as of going to be with Christ, which is far better, Phil. 1.23.

Prop. 4. The soul, from the instant of its dissolution, is freed from all imperfections of sin, sorrow, and infirmity; God shall wipe away all tears from their eyes, Rev. 7.17. The spirits of just men are made perfect, Heb. 12.23.

The soul shall be in a better estate, than it was when it first came from God, being now in Christ, and having at∣tained perfection in him, both in respect of Kind and De∣grees. Adams soul in Christ, is a more excellent spirit, than it either was, or was capable of, being under the first Covenant; the Angels in Christ are more blessed, than they had been in their first blessed estate without Christ. The soul from the moment of its dissolution, untill the Re∣surrection, is like to the soul of Christ in Paradise, whilst his body lay in the Grave.

The place of the Blessed is usually known by the name of the third Heaven.* 1.475 The third Heaven is a simple and shining body, created immediately of God, to be the Throne of his special presence, and of the gracious mani∣festation of his perfections, and the habitation of the Blessed, both Angels and Men.

The whole Region of the Air, unto the Moon, is in Scripture called the first Heaven; from the Moon to the highest Stats inclusively, the second Heaven: That which is above these (the place of happiness) the third Heaven, 2 Cor. 12.2.

This third Heaven is also called, A house not made with hands, 2 Cor. 5. A City whose builder and maker is God, Heb. 11.10. The City of the living God, Heb. 12.22. Christs Fa∣thers house, Joh. 14.2. That better and heavenly Country of the Saints, Heb. 11.13, 14. Paradise, Luke 23.43. Heaven, the Heaven of heavens, 1 King. 8.27. The world to come.

The School-men call it Empyreum, from its splendor and shining brightness; this third Heaven we have only from the Scripture, Aristotle was ignorant therof, it being invisible.

Its place is far above all visible Heavens, Eph. 4.10. Christ ascending thereinto,* 1.476 is said to be made higher than the heavens, Heb. 7.25. Hence it is called the third Heaven, and the Greek word turned Heaven, intends such a place, as is the supreme term, and bounds, of this present world. It is probably thought to be created the first day; there be∣ing no inconvenience to include the third Heaven, in those Heavens mentioned Gen. 1.1. In the beginning God created the Heaven and the Earth. Also because the Angels whose habitation is the third Heaven, were created the first day, Job 38.6, 7.

It was created immediately of God, not of any pre∣existing principle; and as it is for a more excellent use, so doth it consist of more excellent matter, distinguished from, and excelling of the matter of the other Heavens, Gemmes, Metals, precious Stones, or what ever ma∣terial creature in this visible world. It excelleth the quin∣tessence of the Chymists, namely, that spirit which they

extract from Herbs and Metals; for those spirits though never so subtile, yet are elementary, and mixed bodies. It excelleth the quintessence of the Philosophers, who un∣derstand thereby a material substance, diverse from the matter of the four Elements, whereby all things are com∣pounded; In which sense some learned men (after Ari∣stotle) will have these visible heavens to be quintessential, which notwithstanding, yet the third heavens are more subtile, and pure than they all, being not onely immixed,* 1.477 but invisible, and having its natural place above all these bodies, and not descending.

It is incorruptible, because having no principle, out of which (according to order of nature) it did arise, there is no principle, into which (according to the order of na∣ture) it can be returned, It is uncapable of a Physical change into any other body. It is impassible by any crea∣ture; and as by nature, its Maker hath freed it from cor∣ruption; so by a superadded act of his good pleasure, he hath freed it from annihilation, It is an house not maile with hands, eternal in the Heavens, 2 Cor. 5.1.

It is clear and shining;* 1.478 The City hath no need of the Sun or Moon, to shine in it; it is all as a most glorious Sun, and therefore called by the Learned (as was intimated before) Empyreum, not from its heat, but from its resplen∣dence, and most pleasant light. All the lustre and shining beauty in these visible Heavens, Gems, Metals, precious Stones, &c. could it be united into one object, were not to be compared to it. As the place of the damned, is the place of the greatest, and most grievous darknesse; So the place of the blessed, is a place of the greatest and most pleasant light.

It is spacious, containing in it all invisible and visible creatures, and consequently this visible world; This is the great City of the great King; He measured with the reed, twelve thousand furlongs; the length, and the breadth, and the height of it are equall, Rev. 21.16.

It is the Court of God and Christ, wherein are habitations for innumerable company of Angels, and for the spiritual seed of

Abraham, which are as the sand of the Sea-shore, which is in∣numerable. In my Fathers house there are many Mansions, if it were not so, I would have told you it, Joh. 14.2. As it is said of Topheth (though in a contrary sense) It is large and deep, for the King it is prepared; So may it be said of Heaven, It is large and high, for the blessed it is prepared.

It is most pleasant, free from all evil, and full of all good, a proportionable object to glorified eyes, and a suitable place to glorified bodies. The light of it, is fitly compared to the light of a Jasper stone, Rev. 21.11. which is not darkned by clouds, neither doth hurt our eyes, but the more we look on it, the more it pleaseth us; neither doth it leave shining when the Sun shineth, nor doth the brightnesse of it go out at any time.

Solomons Temple was a magnificent building, for which (Solomons expence excepted) David prepared in silver and gold seven hundred millions, 1 Chron. 22.14. besides brasse & iron without weight, about which were occupied seven∣teen thousand Labourers, thirteen thousand and three hun∣dred Over-seers, Solomons and Hyrams Builders, 1 King. 5. together with Hyram, and the cunning Artificers of David and Solomon. I have sent unto thee a cunning man, &c. skilful to work in gold and in silver, in brasse and in iron, in stone, and in timber, and purple, in blew, and in fine linnen, and crimson, al∣so to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning-men, and with the cunning-men of my Lord David thy Father, 2 Chron. 2.14. All which help notwithstanding, the Temple was seven yeers in building, 1 King. 6.38. The house which I build is great, for the house which I am about to build is wonderful great, 2 Chron. 2.5.9. But behold a greater building than Solomons is here, a house (as was said before) not made with hands, eternal in the Heavens,* 1.479 whose Builder and Maker is God, Heb. 11.10.

A most excellent prospect hereof we have in Johns Graphical description of that great City, Rev. 21. as a type not onely (though haply chiefly) of the triumphing Church it self, vers. 2.9. but also of the place of its ever∣lasting

habitation, verse 27. where the Holy Ghost gather∣eth, together in a manner, the universal excellency of the visible creature, to hold forth a legible and heavenly picture of this invisible and supercelestial Mansion. Be pleased to take a more orderly view of it, as you have it set forth, according to its foundations and stru∣cture.

The foundations are twelve, garnished with all manner of precious stones, and in them the names of the twelve Apostles of the Lamb engraven. The first foundation was Jasper, the chief of Gems, of which before. The second a Saphir, blew, or skie-coloured, the fifth in Aarons Breast-plate. The third a Calcedomy of purple colour. The fourth an Emrald, a stone so green, that other green things lose their colour, while it is present, most pleasant to the sight, the fourth in Aarons Breast-plate. The fifth a Sardonyx, white without, and red underneath, like the nayl of a man. The sixth a Sardius, of the colour of blood, the first in Aarons Breast-plate. The seventh a Chrysolite, of such a golden colour, that gold looketh like silver to it, when they are laid together. The eighth a Beryl, of a Sea-green, the tenth in Aarons Breast-plate. The ninth a Topaz, of a pleasing green colour, the second in Aarons Breast-plate. The tenth Crysophrasus, a green inclining unto gold. The eleventh a Jacinct of a violet colour. The twelfth an Ama∣thist the chief of violet coloured Gems, the ninth in Aa∣rons Breast-plate.

Its structure is either outward, where we have the matter, form, wall, and gates; the matter, pure gold, like unto cleer glasse, ver. 18. viz. transparent gold; the form sour-square, ver. 16. Twelve thousand furlongs, that is fiveteen hundred English miles square. The wall of Jasper, ver. 18. a hundred forty four cubits in height, ver. 17. situated to the four coasts of Heaven, vers. 13. strongly founded, vers. 14. The gates are in number twelve, made of twelve pearls, every several gate was of one pearl, vers. 21. situa∣ted, East, West, North, and South, three looking every way, vers. 13. having ingraven upon them, the names of

the twelve Tribes of Israel, and twelve Angels, for the keepers of them.

Or inward, where we have the streets of pure gold, as it were transparent glasse, vers. 21. Its Temple, God and the Lamb; Its light, the glory of God and the Lamb; Its in∣habitants, vers. 24. Its peace, vers. 25 Glory, ver. 26. Holi∣nesse, vers. 27. Its waters, a pure river of life, Chap. 22.1. Its fruits are the fruits of the tree of life, vers. 2.

This heavenly society is made up of God,* 1.480 and Christ, and the blessed.

The good of this society (in respect of the Blessed themselves) chiefly consists in their knowledge one of another, communion one with another, and content flow∣ing from that communion.

Known and approved is Luthers answer,* 1.481 returned affir∣matively (upon the desire of the hearers, that he would be pleased to speak to his own Query) to this question, pro∣pounded by himself a little before his death, viz. Whether we should know one another in eternal life, which he pro∣ved from Adams knowledge of Eve in innocency, whom he had never seen before, Gen. 2.23. The knowledge of the Beat fical Vision, exceeds the knowledge of Adam. David implyeth that he shall know his childe, when he comforts himself that he shall go unto it, 2 Sam. 12.23. Peter seeing Christ transfigured, and Moses and Elias appearing with him in glory, whom he had never seen (no saith Tertullian, not so much as in their pictures,* 1.482 the use of Statues and Images being prohibited by Law among the Jews) takes notice of them, Ma••th. 17.4. Luke 9.33. The rich man knew Abraham, and Lazarus, Luk. 16. Surely then Abra∣ham and Lazarus shall know one another. The poor shall know their rich Benefacters, when they receive them into everlasting habitations, Luke 16.9. Poul shall know the Thessalonians whilst he looketh upon them as his crown of rejoycing at the comming of the Lord Jesus, 1 Thess. 2.9.

The Angels know one another,* 1.483 and know the Elect in glory. The very state of blessednesse denyeth the con∣trary.

Austin comforts the Lady Italica after her Husbands death,* 1.484 telling her that she shal know him amongst the blessed Society, yea both know and love him, better than ever she did in this life.

Their communion and conference one with another, may be gathered from the like in the Angels; who doubtlesse speak one unto another, though not vocally as we now doe, yet in their manner, viz. Angelically, and Spiritually, which is nothing else, but a spiritual insinuation, instillation, or communication of their minds, notions, and meanings, one unto another.

For Spiritual substances to speak together,* 1.485 is for one spirit to signifie unto another their notions, and minds, in a spiritual, and therefore in a better manner than we doe.

As the speech of the Angels,* 1.486 so the speech of the blessed Souls, is a power whereby (as they please) they make known one unto another what they know themselves; our thoughts passe unto him, whom we communicate them unto, by two doors, viz. of volition or will, and expression, whether by word, writing, or sign; The Angels have but one door through which their thoughts pass, namely, their wil. To think that the Angels and Spirits of the just made perfect doe not speak men∣tally, that is, in their heavenly and spiritual manner, communi∣cate their minds one unto another, as they see cause, is against reason, and inconsisting with the state of blessedness. To think they speak in this manner, is not repugnant to Scripture, or Rea∣son, though the ful resolution of that quere, viz. with what tongues the Angels and Souls departed speak, seems to be re∣served til we come into Heaven.

After the Resurrection, nothing hinders but we may beleeve,* 1.487 that the Saints shal speak not only mentally, after the manner of the Angels, but also (when they please) vocally, after the manner that men now speak; and (as some conceive) probably in the Hebrew Tongue.

Great must needs be the content of their Communion, if we consider either the neer relation of the persons, being Members of the same Mystical Body, or the manner of their meeting to∣gether, sweetned with more affecting ingredients, and circum∣stances, than the meeting of Jacob, Joseph, and Benjamin; to∣gether

with their ability, unity, complacency, &c. and all this mixed with the immediate presence of Christ. If Peter (but for a smal time) seeing, and hearing, the faces, and discourse of Christ, Moses, and Elias, breaks out, It is good for us to be here; much more cause is there for them so to doe, being not only Spectators, and Auditors, but also Interlocutors with them, and the residue of this ful and blessed Society, and that for ever. As the communion of the Sanits, in this life is a great part of our comfort on earth; so the communion of the Saints in glory, is no little part of the joys of Heaven.

The duration of this Blessednesse is for ever.* 1.488

Duration is

• Either increated, viz. eternity properly so called; this is the duration of God.
• Or created, viz. eviternity, the duration of the Blessed in glory.
• Or time, the duration of the Creature in this world.

Between Eternity, Eviternity, and Time, some who have more accurately considered the natures thereof, distinguish thus:

Eternity is without beginning, without end, without suc∣cession.

Eviternity is without end, but not without beginning, and though without succession in respect of the duration of their Per∣sons, yet not without succession, in respect of their operations, and other accidents. Time hath both a beginning, succession, and end.

In Eternity all is present, nothing past, nor to come; In Evi∣ternity, in respect of the duration of their Persons, there is no∣thing past, but in other respects there is both past, and to come; that is, the instant that was in some respect passeth not away but alwayes remaineth; but in other respects there are instants to be, which are not yet come. In Time there is both past, pre∣sent, and to come.

Eternity is a Duration, consisting of an eternal Now, with∣out beginning, or ending.

Eviternity is a Duration, having a continuing Now, with a beginning, but without an ending.

Time is a successive Duration, having a beginning, and end∣ing, without any remaining Now.

The Body is not so miserable under the Curse,* 1.489 as it is bles∣sed in the Promise; as in the state of Corruption, it is abased lower than all created Bodies; so in the state of glory, it is ex∣alted higher than all other Bodies, Christs excepted.

The excellency of the glorified Body consists especially in two things:

1 In that we shal see Christ as he is Man, with these eyes. 2 In certain inherent Caelestial qualities. That we shal see Christ as he is Man with these eyes, Job manifestly testifieth; For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for my self; and mine eyes shall be∣hold him, and not another, cap. 19.25, 26, 27.

The sight of Christ as Man is the next object unto the Bea∣tifical Vision it self; as the created grace, which the Man-hood received was out of measure, Joh. 3.34. (yet not simply, for being a creature it is bounded; but respectively, in regard of us, we being unable to measure it;) so the glory of the Man∣hood is out of measure. The Humanity of Christ, in respect of its personal union, farre exceeds all the glory of Angels, and glorified Souls. The glory of the Man-hood, is as much as the Creature is capable of; the glory of the Body is derived both from the Divinity, and the glory of his Soul. The fulness of the God-head dwelling in him bodily, doth as it were radiate through his body; hence there must needs arise great joy unto the beholder, both from the eminency of, and our interest in this object. Christ in glory, and Christ in glory ours; as much of the Creator as is possibly visible in the nature of man, wil be to be seen in Christ; as much contentation as the Creature can be made partaker of by the sight of any one visible object, wil be the portion of the beholders of Christ, as he is Man.

The inherent caelestial qualities of the Body at the Resurre∣ction are principally four, viz.

• 1 Impassibility called Incorruption,* 1.490 1 Cor. 15.42, 43.
• 2 Clarity called Glory, 1 Cor. 15.42, 43.
• 3 Agility called Power, 1 Cor. 15.42, 43.
• 4 Subtilty. called A Spiritual body, 1 Cor. 15.42, 43.

Impassibilitie doth not only exclude Corruption (for the bodies of the Damned cannot dye) but it freeth the body from all hurtful passions,* 1.491 either of grievance, or infirmity, Rev. 21.4. As it was in an extraordinary manner with the bodies of the three Children, in the Babylonish Furnace for a time; so shall it be with the bodies of the Saints for ever; the Fire hath no power upon their bodies, neither can the smel of fire passe up∣on them, neither heat, nor cold can trouble them, nor the Sword pierce them. Darts are not counted so much as stubble, they laugh at the shaking of the Speare.* 1.492

Glory is a shining brightnesse, a resplendent lightsomness, or a Caelestial sparkling splendor of the Body, whereby it may be thought to exceed all the beauty and splendor of Gems, Pearls, Heavens, Sun, Moon, and Stars, yea even of the Heaven of Hea∣vens, though all were put together. The third Heavens (though exceeding all inferiour Creatures) as we saw before, are but the place of these Bodies, which shall be like unto his glorious Body, Philip. 3.21.

The joy of the Spirit shineth in the countenance, no wonder if the faces of those shine, whose spirits are filled with joy, by beholding the face of God; the Sun radiates, and shews it self thorough the Window, the Fire sends forth a bright lustre thorough Chrystal.

Stephens Face (in this life) was seen, as it were the face of an Angel, Act. 6.15. behold how Moses his face shone, upon a little speech with God in the Mount; (what then may be con∣cluded from the perpetual, and perfect vision of him?) so as Aaron, and all the Children of Israel were afraid to come nigh him, Exod. 34.30. but, Then shall the righteous shine forth as the Sun in the Kingdome of their Father, he that hath

cars to hear let him hear, Mat. 13.43. not that they shal not out-shine the Sun, but because there is no more shining body visible to us; therefore are the Bodies of the Saints in glory com∣pared thereunto. When Christ upon the Mount put on the ap∣parition of that glory for a little time (which now he wears for ever) Peter, and James, and John, were unable to bear the sight of that transfiguration, and of Moses and Elias appearing with him in glory, Mat. 17.2. Luk. 9.31.33. Mar. 9.6.

The power of the Body containeth vigor, activity, strength,* 1.493 and aptnesse for the Soul to act by.

Their vigor shal always last in the flower, height, and ex∣cellence of it, always in its most absolute and perfect efficacy; that which we read of Moses, Deut. 34.7. and which Joshua speaks of himself, Chap. 14.11. shal be verified concerning glorified Bodies, in a more excellent manner; Eliah is as lively, and fit for action now, as at the first moment of his entring into glory.

Their activity, and aptness to action, exceeds what we can wel conceive; all the Saints in Heaven are such as Pharaoh en∣quired after, Gen. 47.6. persons of activity. Much is the activeness which at times God hath been, and is pleased to give to Mortal bodies, Eliah (the hand of God being upon him) runneth, and out-runneth Ahabs Charriot, making haste (as is likely) that the rain stopt him not, 1 King. 18.46. Asael was as light of foot as a wild Roe, 2 Sam. 2.18. They in their im∣mortal estate shal be like the Sun, in respect of its brightness, why not in respect of its motion? which the Learned allow to move a Million, and one hundred sixty thousand miles in an hour; if so swift may be the motion of Natural Bodies, how swift the motion of Glorious Bodies shal be, we shal know when we come to make use of it;* 1.494 out of the Scripture it ap∣pears, that Angels in their assumed Bodies have moved very swiftly; Elias when departing out of the Disciples sight to∣ward Heaven, not by assumption, that is, by extrinsecal help, as

in fiery Chariot; but by the ascension (according to the in∣herent Principle, and vertue of his glorified Body,) Luke 9. goeth up to the cloud easily and quickly, and Christ is quickly out of their sight, Act. 1.9. As is their condition, so also is their strength; Sampson yet in a Mortal body, makes no more of Cords about his arms than of Flax burnt with fire; takes the doors of the Gate of the City, and the two Posts, Barre and all, and put them upon his shoulders, and carried them up to the top of the hil, Judg. 16.3. breaks the Withs as a thread of Towe is broken when it toucheth the fire, ver. 9. goeth a∣way with the pin of the Beam, and with the Web, &c. May we not wel conclude, that the weakest in glory shal be stronger than Sampson in his great strength; the Bodies subjection to the Soul is its exquisite aptness, and readiness, as an instrument for the Soul to operate by, with all dexterity and promptness, without all retarding and hinderance.

The distribution of the Body into Natural,* 1.495 Animal, and Spiritual, is a distribution of the subject, in respect of the Ad∣juncts, concerning the manner of the living of the Body, before and after the Resurrection, and is, as if you should say, Here it liveth an Animal life, after the manner of Sensitive Creatures, maintained by Meat, Drink, Sleep, and the like, in the neces∣sary observation whereof, a great part of our little time (if not neer the one half) is spent, and from the use whereof Adams body in innocency was not exempt; but hereafter the Body shal live, after the manner of Spirits, having no need or use of these things; Jesus said unto them, You doe erre not knowing the Scriptures, nor the power of God, for in the Resurrection, they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Mat. 22.29, 30. Moses, though in a corruptible body, liveth without bread, whilst he is with God in the Mount.

Que.* 1.496 Whether the blessedness of the Soul shal be greater after the Resurrection, than it was before?

Ans. The blessedness of the Soul, is considered either Ex∣tensively, in regard of the extent thereof, reaching unto the Bo∣dy (the glory of the Body being an addition of joy unto the Soul) in which sense the Soul may be said to be more blessed af∣ter the Resurrection than before.

Or intensively, consisting in the Vision of God,* 1.497 which is the Essence of Blessednesse it self; In this respect, the blessedness of the soul is the same both before and after the Resurrection, there being the same principle, namely the glorified understanding, with the con∣currence of the light of glory: The same subject, viz. The blessed soul; the same object, viz. God and Christ.

Blessednesse is either essential, which consists in the Beati∣fical Vision it self, or accidental, comprehending together with Essenital blessednesse, those adjuncts of blessed∣nesse, which are both antecedent and consequent to the Resurrection; in the latter sense, the soul may be said to be more blessed after the Resurrection, than before.

The Essential blessednesse of the soul is the same after the Resurrection, with that which was before the Resur∣rection; but the joy of the soul, after the Re-union of the body, and those Adjuncts of blessednesse, which are consequent thereunto, will be greater than it was for∣merly.

We may distinguish between the blessednesse of the per∣son, and the blessednesse of the soul; the blessedness of the person (which consists both of soul and body) shall be greater, though the Essential blessedness of the soul be the same.

The frequent consideration of the state of the blessed is useful many wayes: Amongst others, 1 To provoke us to labour to be such, as may be made meet for this inheritance of the Saints that is in light. 2 To endeavour to attain, and retain the earnest of the Spirit, whence we may alwayes be able to say, We are confident, and willing, rather to be ab∣sent from the body, and to be present with the Lord, 2 Cor. 5.8. 3 To fill the soul with strong consolation, against the suf∣ferings of life, and the fear of death. 4 To work an an∣swerable conversation, That whether absent or present, we may so walk, as we may be accepted of him. 5 To dispose us to a patient waiting for, and longing expectation of our change, which draweth on apace. Here it may not be

unworthy the labour to reminde the strong impression, which the contemplation of immortality, hath left upon the hearts of Heathen.

Good Authors report of some Indians so affectionately moved with the immortality of the soul separated from the body, as that impatient of staying for their dissolution by a natural death, they with their own hands built those piles of wood, wherein their bodies were to be burned, and then behold them set on fire, accounting them wisest, that dyed soonest. The hearers of one Hegesias of Cyrene, reading of his Oration touching the state of the soul after death, were so taken with it, that they looked at death as a thing to be desired. Socrates at the point of suffering death, in testimony that there was but one God, comforts himself (over his draught of poyson) with the meditation of this very subject. If I in this erre (faith Cato majer) that I beleeve the souls of men to be immortal, I erre wil∣lingly, 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 consola∣tions 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. De∣sirous 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 Wilder∣ness, 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 de∣lay) 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 dissolu∣tion 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 mise∣rable 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.

Notes

• * 1.1

  Cicero de na∣tura deor. lib. 1.
• * 1.2

  Pasor in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Est inade∣quatus con∣ceptus sed non falsus. See Weemse Of the Image of God in man, cap. 13.
• * 1.4

  Fenner The∣ol. lib. 1. c. 3. Alsted. Theol. sect. 3. loc. 2. Zanch. de Nat. Dei. lib. 2. cap. 5. qu. 2.
• * 1.5

  Negative Attributes.
• * 1.6

  Deus est ens necesse esse. Smising de Deo uno. tr. 2. disp. 2. n. 49.
• * 1.7

  Dicimus de∣um esse bo∣num justum, veracem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, crea∣turam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alsted. Metap. Part. 1. cap. 23.
• * 1.8

  Quid autem sit aeternitas, quaerat ali∣quis? Hîc si respondeam per verbum modestiae nes∣cio recta in∣genia per se intelligent, a byssum esse.
• * 1.9

  Deus est sphaera, cujus centrum est ubique, cir∣cumferentia nusquam. Enter proe∣senter Deus ••ic & ••bi{que} potenter.
• * 1.10

  Vide Smisin. Tr. 2. disp. 3. qu. 1. num. 23.
• * 1.11

  Relative Attributes.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Amor est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Circulus per∣petuus est in amore.
• * 1.14

  Positive At∣tributes.
• * 1.15

  Tho. Part. 1. qu. 58. Art. 3. & 4. Polan. Syn∣tag. l. 5. c. 11.
• * 1.16

  Johan. Da∣mascen. De Orthod. Fide. lib. 2. cap. 29.
• * 1.17

  Scot. lib. 1. dist. 39. Libera ter∣minatio divi∣nae volunta∣tis in creatu∣rum petuit adesse vel abesse sine ulla mutabi∣litate subje∣ctiva in Deo. Smisin. Tr. 2. disp. 3. qu. 1. num. 23.
• * 1.18

  Ʋnde conve∣nientius dr: Ea non possunt fieri, quam quod Deus ea non possit facere. Tho. Part. qu. 25. art. 3.
• * 1.19

  The Clear∣ness of this Truth from the Scrip∣tures.
• * 1.20

  What a Per∣son is.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Subsistentia.
• * 1.22

  Hae voces a∣deò propriè relatione so∣nant, ut ne∣mo intelli∣gens relatione inesse divinis (si ratione uti volet) negaturus sit. Jun. loc. com. l. 2. c. 19.
• * 1.23

  Persona est rational is Naturae sub∣stantia indi∣vidua. Boe∣tius. Persona ost intellectualis Naturae, in∣communica∣bilis Existen∣tia. Richar∣dus. Victorinus ex Smisingo. de Trin. to. 2. disp. 2. qu. 5. num. 108. Ʋrsin. Ex∣plic. Care. part. 2. qu. 25
• * 1.24

  What a Per∣sonal Ast is: the attend∣ing Whereun∣to helps much to clear both the Nature of a Person, and the Tri∣nity of Per∣sons. Modi sub∣sistendi pro∣veniunt ex actibus divi∣nae Essentiae immanenti∣bus. Keck. The. l. 1. c. 3.
• * 1.25

  Crdo ejus à quo alius per intellectum. Ordo ejus qui ab alio per intellectum. Ordo ejus qui ab alio per voluntatem. Smising. de •• eo trino & uno. Jun. loc. com. l. 2. c. 28.
• * 1.26

  Ames. Med. lib. 1. cap. 5. Daven. in Col. 1.15. Kecker. Th. lib. 1. cap. 3. The Names and Appel∣lations as∣cribed to the several Per∣sons in the Scripture.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 splen∣dorē emitto.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  The distinc∣tion between a person and the Essence. Vid Keck. log. l. 1. sec. 2. cap. 5.
• * 1.31

  Doctissimi∣qui{que} Thee∣logi recenti∣ores personas sacro sancte Trinitatis vccant cum Justino Martyr et Damascene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Keck. Theol. l. 1. cap. 4. Vid. lc∣cum.
• * 1.32

  The distinc∣tion between a person and a person.
• * 1.33

  Ordo naturae locum non habet in per∣sonis quia earum una et indivisa est naturae est. lib. 1. dist. 9. S. 4. Inter perso∣nas divin. non est pro∣prie ordo na∣tura sed ori∣ginis tantum. Smising. de Deo trino et uno disp. 3. q. 1. Num. 33.
• * 1.34

  What Terms we are to avoyd in speaking of the Trinity.
• * 1.35

  Satisfaction to some Ob∣jections.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jun. sum. loc. com. l. 2. c. 20.
• * 1.38

  John 15.26. & 14.26.
• * 1.39

  To Ʋseful∣ness of the Doctrine of the Trinity.
• * 1.40

  Filius est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. F. Hom. disp. 7. Mutua im∣manentia, circum in∣cessio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Tho. 22••. qu. 2. a. 3. Ʋrsin. Ex∣plic. Catech. Part. 2. qu. 25. q. 8. Keck. Theol. lib. 1. cap. 3. propè finem.
• * 1.42

  Qui Patrem adorat distin∣ctè simul eti∣am Filium & Spiritum Sanctum a∣dorat unitè. Alsted. Cas•• conscien. cap. 5.
• * 1.43

  Vide Estium in Col. 2.2.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ipsa visio Personarum divinarum perduoit nos ad beatitudi∣nem. Tho. 22. q. 2. a. 8. resp. ad 3^m. De Deo eti∣am verum di∣cere pericu∣losum est. Nec pericu∣losius alicubi erratur, nec laboriosius a∣liquid quaeri∣tur, nec fru∣ctuosius ali∣quid inveni∣tur. Aug. de Trin. l. 1. c. 3. Jun. Defensio 3^a, de Trin. Si Christum bene so s, sa∣tis est si cae∣tera nescis. Si Christum nescis, nihil est si caetera discis.
• * 1.45

  Of the Di∣vine Nature. Bucan insti∣tut. Theolog. loc. 2.
• * 1.46

  Of the hu∣mane Na∣ture.
• * 1.47

  Persona est subsistens, individuum, vivum, in∣teligens, in∣communicabile. Non sustentatum in alio, nec pars alterius. Ʋrsin. Explic. Cat. pars. 2. qu. 25.
• * 1.48

  Gradus en∣titat is 6.1. Essentia, i. e. natura communis. 2. Existentia i. e. formalis terminus creationis. 3. Supposi∣tum, i. e. quodvis in∣dividuum sivi substantia, sive accidens. 4. Subsistentia, i. e. quodvis indivi∣duū substantiae completae. 5. Personalitus, i. e. rationalis et ultimata perfectio. 6. Persona, i. e. individuum substantie completae intellectualis.
• * 1.49

  Deest perso∣nalius non propter de∣fectum sed propter per∣fectionem. Daver in Col. 2.9. Of the perso∣nal union. Deitas sus∣tentat huma∣nitatem tan∣quā suā et propriam et i••••i dat sub∣sistentiam. Daven. in Col.
• * 1.50

  Parkins on the Creed.
• * 1.51

  Christus est unus in utra∣{que} natura non duo unus et idem sive tempore na∣tus de patre Filius dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et in tempore natus de Virgine Filius hominis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trelcat. Jun. lib. 2. loc. 4.
• * 1.52

  Maria a ve∣teribus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei para appe a∣tur Synop. pur. Theol. disp. 25. Nata est hu∣mana natu∣ra ex Maria Virgine ergo et tota persona nata est sc. Secundū illū sui parti Keck. Th. lib. 3. c. 2.
• * 1.53

  The Manner of the Perso∣nal Union. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sub slantialae. Tho. p. 3. q 6. Pa. 2. vid. G••. Har. cap. 17. Of the Office.
• * 1.54

  Tho. Part. 3. qu. 46. art. 2. Estius lib. 3. dist. 24. ss. 1. Twiss. de E∣lect. lib. 1. part 2. dig. 8.
• * 1.55

  Mediatorens agere conve∣nit Divinae Naturae, non ut naturae sed ut tali mo∣do existenti, qui modus non convenit Patri, aut Filio. Bell. Enerv. To. 1. lib. 2. cap. 3.
• * 1.56

  Inequalitas Officiorum, non tollit ae∣qualitatem Naturae, aut Personarum.
• * 1.57

  Polan. Sy∣nosp. l. 6. c. 27
• * 1.58

  Ʋrsin. Catec. Part 2. quest. 31. qu. 1.
• * 1.59

  Haeres ex asse.
• * 1.60

  Of certain Effects and Consequents of the Perso∣nal Ʋnion in respect of the Manhood.
• * 1.61

  Valentia Tom. 4. disp. 1 qu. 7. punc. 2
• * 1.62

  Homo Chri∣stus habet om∣nem petenti∣am, humani∣tas omnem potestatem.
• * 1.63

  Quod est partis quâ pars, id etiam est totius se∣cundam il∣lam partem. Keck. Log. l. 1. ss. 1. c. 25. Tho. p. 3. q. 35 a. 5. Beza in Heb. 2.11. Keck. Theol. lib. 3. cap. 2. Keck. Log. lib. 2. ss. 2. Porro ista praedicatio, Homo est De∣us: Est prae∣dicatio per unionem. The. part 3. qu. 16. art. 2. Estius lib. 3. dist. ••. ss. 1.
• * 1.64

  Of the two States where∣in Christ per∣formed, and still perform∣eth the Office of a Media∣tour.
• * 1.65

  What the Decree is.
• * 1.66

  Ratio actus pueri, licèt per negationē a nobis ex∣plicitur; for∣maliter con∣sistit in posi∣tiva perfecti∣one, includen∣te omnē per∣fectionē, formaliter et eminenter: quā sequitur talis negatio. Smising. tract. 1. dis. 2. n 32. Deus omnia simul et se∣mel compre∣hendit ab illo aternitatis NƲNC, ex quo fuit Deus. Less. de perfect. ••. 4. c. 1.
• * 1.67

  Non paucos dissolvitnodos distinctio illa necessaria in∣ter effectū et consequens. Prideaux lect. 1. de Absol. de∣creto.
• * 1.68

  What the ob∣ject of the Decree is.
• * 1.69

  The creature considered as possible, is the object of the Decree.
• * 1.70

  Esse objecti∣vū creatu∣rarū in intel∣l••ctu divino est ipsū esse Dei quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse Eminen∣ter creatu∣rarū, est non tam esse cre∣aturarū quā esse Dei Twiss, de sci. Med.
• * 1.71

  Anselm.
• * 1.72

  Aquinas.
• * 1.73

  Twisse de Scien. media. lib. 1. cap. 7. Numb. 14.
• * 1.74

  Cajetan in part. pri. Tho. q. 15. Art. 1.
• * 1.75

  Cajetan. ibid. Twiss. de sci. med.
• * 1.76

  Rivet. Cat∣tol. Orth. tra∣ctat. 4. qu. 6.
• * 1.77

  Of the Liber∣ty of the De∣cree, i. e. Of God decree∣ing. Deus ita liberè nos elegit ut potuerit etiam non eligere. Zanch. de Nat. Dei. lib. 3. cap. 4. qu. 6.
• * 1.78

  Scot. lib. 1. dist. 39. n. 15. Objecta à Deo nequa∣quam necessariò voli••a esse demonstrare possimus, quomodo tamen nutus divinus liberè transeat ad Objecta perscrutari non est nostrum. Twiss. praefat. in libros de Sc. Med.
• * 1.79

  Extra Deum nulla causa officiens de∣creti esse possit quia Decretum Dei re ipsa nil aliud est quam ipsa∣met Essentia Dei decer∣nens.
• * 1.80

  Deus vult hoc esse prop∣ter hoc, sed non propter hoc vult hoc. Tho. p. 1. q. 19 art. 5
• * 1.81

  Twiss. de Elect.
• * 1.82

  Deus hoc vult esse & hoc, & hoc prop∣ter hoc, non autem prop∣t r hoc vult. Hoc est, Deus vult & effe∣ctus esse & causas, & effectus esse pr. pter cau∣sas, non tamen propter causas vult effectus. Twiss. lib. 1. de Elect. part 2.
• * 1.83

  The Chiefe Objections made against the Doctrine of the Decree considered, & answered. Christus ut Mediator. non est praede∣stinationis causa, sed ef∣fectum. Pisc. Cont. sch. Th. 97.
• * 1.84

  Neque enim actus aliqu s vilendi, cum fit actus im∣manens in Deo subori∣tur de novo. Twiss. de E∣lect. l. 1. p. 2.
• * 1.85

  Deus voluit sibi rationem esse volendi aliquid prae∣postere dictū. Twiss. ibid.
• * 1.86

  Prideaux Lect. 1. de absoluto De∣creto. Bellarmine de Amiss: gratiae, cap. 4.5, 6, 7.
• * 1.87

  In peceato a∣ctus volen∣di in Deo non transit in rem permissā sed in per∣missionem. Twisse Cr. 3. l. 3. Rivet. disp. 1. Th. 24. Cum dicitur Deus vult peccatū esse, hoc refugit pia mens, non quia quod di∣citur non be∣ne dicitur, sed quia quod be∣ne dicitur malè intelli∣gitur. Vide Twisse Cr. 3. l. 2.
• * 1.88

  K••ck. Log. lib. 1. sect. 1. cap. 15.
• * 1.89

  His & simili∣bus dictu bo minum & Sa∣tanae mala opera adse ••ibuistur Deo, non abs••∣lute, sed secun∣dum quid, in juantum per eadem occulta sua judicia per∣fecit. Parcus in Apocal. cap. 17.
• * 1.90

  Twisse Cr. 3. l. 2.
• * 1.91

  ••••us neminē teniat tenta∣tione ad pec∣catū formali∣ter. Twisse. Cr. 3.
• * 1.92

  Rom. 16.20.
• * 1.93

  Vide Sculte∣tum in Isai. 54.
• * 1.94

  Rom. 1.17.
• * 1.95

  Observat. 1.
• * 1.96

  Mat. 6.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an additional supply, like paper and pack-thread, which is given over and a∣bove the bare gain.
• * 1.97

  James 1.9.
• † 1.98

  2 Cor. 1 5.
• * 1.99

  Observat. 2.
• * 1.100

  Observat. 3.
• * 1.101

  Observat. 4.
• * 1.102

  Observat. 5.
• * 1.103

  So in the Angels Song, Luke 2.19. Glory, peace and good-will. All comes from good-wil; that's the first cause as God∣glory 's the last end. Under the Law the first and the tenth were the Lords; the beginning and ending are his.
• * 1.104

  1. Mercy.
• * 1.105

  Propos. 5.
• * 1.106

  Pisc. obs. in Ezek. 18.
• * 1.107

  Obj. 5.
• * 1.108

  Ans.
• * 1.109

  Partic. 1.
• * 1.110

  In creaturis est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spontaneū, in solo Creatore est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sponta∣neū et inde∣pendens. Pa∣reus in Gen. 45.8.
• * 1.111

  Partic. 2.
• * 1.112

  Vide Scot. l. 1 dist. 39. N. 17
• * 1.113

  Potuit Ada∣mus vitare peccatum. Propos. Ca••c∣gorica. Fieri non potuit ut Adamus vi∣taret pecca∣tum proposit. Modalis Twiss. Cr. 3. l. 2.
• * 1.114

  Actus eve∣niens, evita∣bilis secun∣dum se, in∣evitabilis se∣cundum quod est provisus. Cojet. 1. Par. q. 22. art. 4.
• * 1.115

  Partic. 3.
• * 1.116

  Adamus pec∣cabat liberè, & necessario. Rivet. Cath. Orth. Tom. 2. Tr. 8. I ibertas subordinata decreto idem illud, & non aliud vult, quam quod voluisset dato per impossibile quod nullum esset I ec••etum. Rhetorf. Ex. 1. cap. 4.
• * 1.117

  August. de dono perseve∣rant. l. 2. c. 14
• * 1.118

  Alvarez. disp. 25. num. 12. Vide Caje∣tan: in hunc sinem varia non inutiliter disserentem. Part. 1. q. 22. Art. 4. in Resp. ad 3^m.
• * 1.119

  Gaspar. Ram. relect. 4. fol. 92. referente Riveto Cath. Ort. Tom. 3. Tr. 4. q. 6.
• * 1.120

  Rivet. ibid. Twiss. de Pro∣miss. l. 2. Or. 3
• * 1.121

  Alex. Aleus. p. 3. q. 68. N. 5. art. 2. Minus de Deo sentit qui tantum de illo credit quod suo in∣genio metiri potest. Greg.
• * 1.122

  Si non vul∣tis 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.
• * 1.123

  Diabolicus sarcasmus si sum electus faciam quae lubet quia mihi non ob∣erit. Ursin.
• * 1.124

  Obj. 7.
• * 1.125

  Answ.
• * 1.126

  Ista autē non pugnant, tui est officii ut hoc facias, nonest mei propositi, effi∣cere ut hoc facias. Twis. de Elect. l. 1. part 2.
• * 1.127

  Lambertus Danaeus cen∣suit pericu∣losam istam Gregorii magni sen∣tentiam, ubi loquens de culpa Adami sic ait, O foelix culpa quae talem & tantū habere meruit Redemptorem. Twisse de Praed. l. 1. part 1. Nisi esset hoc bonum ut essent mala nullo modo sineren∣tur ab Omnipotente bono. August. Twiss. referente Cr. 3. l. 2. Vid. Cr. 3. l. 2.
• * 1.128

  What order is to be ob∣served in propounding the Doctrine of the Decree.
• * 1.129

  Quidam in nostro Mona∣sterio, qui corripienti∣bus fratribus, &c. August. de bono perse∣ver. l. 2. c. 75
• * 1.130

  Nunquam in hacvita possit esse certus Re∣probus, de sua reprobatione. Prideaux. Lect. 1.
• * 1.131

  Scrupulum de particula∣ritate Decreti nemo hic sibi fingit nisi qui prophanus sit, Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & qui credit Evan••elium stultitiam es∣se. Spank. de grat. univ. resp. ad Erot. 34.
• * 1.132

  Rhetorf. ex Apol. ex. 3. cap. 2.
• * 1.133

  Zanch. de Natura Dei. l. 5. c. 2. de praedest. qu. 3
• * 1.134

  Ames ani madv. in Synod. Epist. ad Lect.
• * 1.135

  Deus deoe∣ruit simpli∣citer ut sin∣gulares quidam, et certi homines salventur, hinc omnis credens salvabitur.
• * 1.136

  Si credideris salvus eris. Resp. ad Gre∣vinch. cap. 5.
• * 1.137

  In hypotheti∣cis argumen∣tationibus datur ratio consequentiae i. e. n••xus in∣ter, antece∣dens & con∣sequens, ubi non datur vel antece∣dens vel con∣sequens. Spanhem. de gr. univ. An. in ss. 32. n. 7.
• * 1.138

  Of the use∣fulness of the Doctrine of the Decree.
• * 1.139

  Foelix qui potuit rerum cognoscere causas.
• * 1.140

  Consect. 1.
• * 1.141

  Consect. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ipse in uno.
• * 1.142

  Aug. de prae∣dest. Sanct. l. 1. c. 16.
• * 1.143

  Ʋnum fuit & idem de eadem re De∣critum vo∣luntas{que} Dei aterna, sed duabus con∣stat partibus Zanch. de Natura Dei. l. 3. c. 4. q. 10.
• * 1.144

  Consect. 3.
• * 1.145

  Deus non po∣test excidere fine Rhetorf. de gratia.
• * 1.146

  Voluntas Dei ne{que} potest mutari ne{que} impediri. Zanch. d•• Natura Dei. l. 3. c. 4. q. 9.
• * 1.147

  Consect. 4.
• * 1.148

  Consect. 5.
• * 1.149

  Consect. 6.
• * 1.150

  Consect. 7.
• * 1.151

  Ʋniversa creatura est speculum, in quo reluceat gleria Dei. Tho. p. 1. q. 17. Art. 2. Twisse Cr. 3. dig 4. S. 11. itē de Elect. d. 3. S. 1. Rhe∣torf. de grat. Ex. 2. c. 3.
• * 1.152

  Cum necesse sit, ut quic∣quid Deus a∣git ad extra id ipsū prop∣ter se agat tanquā finē ultimum, cū ipse sit sum∣me amabilis: postulat justitia Dei naturalis qua sibi tribuit quod suum est, ut Leus statuat de mediis maximè cingruenter ad finem, &c. Twisse de Reprob. l. 1. p. 3. dig. 1. Tho. p. 1. q. 47. A. 2. Dicitur justitia condecentiae, sine congruitat•• qua Deus quicquid agit, agit convenienter sibi.
• * 1.153

  Consect. 8.
• * 1.154

  Rutherford, Survey of the Spirit Antichrist.
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza in Luk. 2.14.
• * 1.156

  Consect. 9.
• * 1.157

  Consect. 10.
• * 1.158

  Consect. 11.
• * 1.159

  August. de Persev. l. 15 et Twisse de Sc. Med. lib. 1. digr. 5.
• * 1.160

  Calvin de Predest.
• * 1.161

  The Efficien∣cy of God, what.
• * 1.162

  The Distri∣bution of the Essciency of God.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  Quibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nun∣quam fuit revelatum, tales damra∣buntur non propter fidem non praesti∣ram, vel propter neg∣lectam con∣ditionem, sed propter Legi••, vel Naturae, vel Scriptae violationem, vel propter peccatum ac reatum qui∣bus ab utero sunt abnoxii. Spanh. Ex de grat. Sect. 25. N. 13.
• * 1.165

  What the Con∣curse of the first cause with the se∣cond is
• * 1.166

  The Necessi∣thereof in re∣spect of the second cause. Vide Epist. ad Ctesiphontem advers. Pela∣gium. Item Dialog. adv. pelag. librum primum. Hiero, Epist. To. 2.
• * 1.167

  Rhetorf. Ex. 3. c. 2. de effi. grat.
• * 1.168

  Omnia pen∣dent a Deo essentialiter immediatè intrinsicè, absolutè, aeque ac ae∣qualitèr.
• * 1.169

  Of the man∣ner of the concurrence of the first Cause with the second. 1. Foregoing.
• * 1.170

  2. Co-work∣ing.
• * 1.171

  3. Immediate
• * 1.172

  Deus agit indistanter. Deus corpo∣reus non est, sed incorpo∣reus. Et ubi{que} dif∣fusus omnia penetrans & ad omnē ef∣fectum, non mod, imme∣diatione vir∣tutis, sed & immediati ne suppositi per∣tingens. Twi. Cr. 3. l. 2.
• * 1.173

  Ames Med. lib. 1. cap. 9.
• * 1.174

  Ʋna estactio I ei & crea∣turae respectu operis, sed non respectu mo∣di agendi. 4. Determi∣ning.
• * 1.175

  Twiss. lib. 2. crim. 3.
• * 1.176

  Against the All-Efficien∣cy of God.
• * 1.177

  Tho. Part. 1. q. 105. art. 5. Calvin. con∣tra libert. c. 13, 14, 15, 16 Suarez. Me∣taph. Tem. 1. disp. 17. S. 1.
• * 1.178

  Sic ita{que} ad∣ministrat om∣ni •• quae crea∣vit, ut etiam ipsa proprios exercere, & agere actus sinat. Aug. de Civit. Dei. cap. 30. Ʋna est actio Dei, & cre∣aturaerespeclu operis non a••∣tem modi a∣gendi. Alsted. Tom. 3. Me∣taph. Pars 1. cap. 16.
• * 1.179

  Sic ita{que} ad∣ministrat om∣nia quae cre∣avit, ut eti∣am ipsa pro∣prios exerce∣re, & agere Motus sinat, quamvis e∣nim nihil esse possit sine ip∣so, non tamen sunt ulla, quod ipse. Aug. de Civit. Dei. lib. 7. cap. 30. Per∣tingit autem a fine uno ad alterum fortitèr, & disponit omnia utilitèr, vel suavitèr. Sap. 8.1.
• * 1.180

  Voluntas co∣dem instanti quo agit ha∣buit potentiā actum suum suspendendi in sensu divi∣so. Twiss. de permiss. lib. 2. crim. 3.
• * 1.181

  Deus ita uti∣tur volunta∣te, ut ipsa voluntas sese electivè vi∣talitèr, & ex∣practico rati∣onis judicio agat. Rhe∣torf. de gra∣tia excercit. 3. cap. 3. Against the All-govern∣ing Provi∣dence of God.
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.183

  Exigit Cato ut ipsi Deus rationem red∣dat cur Pom∣peium Caesar vicerit, nam victrix cau∣sa •• iis pla∣cuit, sed vi∣cta Catoni. Mernae de verit. relig. cap. 12.
• * 1.184

  Túxn non le∣gitur in N. T. Fortuna gentilium est blasphemia, quam Diabo∣lus expuit in divinā pro∣videntiā, un∣de bea: ū Au∣gustinū pae∣nituit se to∣ties impiâ hac voce u∣sum fuisse.
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aeb Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pisc. in loc.
• * 1.186

  The Ʋse of this Doctrine.
• * 1.187

  Non Deus est numen, par∣carum carce∣clausum. Q••ale puta∣bat••r st••icus esse Deus.
• * 1.188

  Bellar. de a∣miss. grat. & stat pec. lib. 2. cap. 18. Vasquez. in 3. disp. 14. cap. 8. ex Twiss. c••im. 3 Suarez. M••∣taph. disp. 22. Sect. 2.
• * 1.189

  Hurtado. Phys. disp. 10. Sect. 4. N. 53.
• * 1.190

  Profunda subtilitas Twiss. de praed. digr. 10. Sect. 6.
• * 1.191

  Nam si tu lumen facici averteris a me. Mox abeo in nihilum qui nihil antefui. Non secus ac vultu sub∣stracto aufer∣tur imago. In speculo, & corpus cum later, umbra perit.
• * 1.192

  In hac fiducia recumbere, unicum est reelè agendì compendium. Calv. Epist. ante Pralect. in Daniel.
• * 1.193

  Distinct. 1.
• * 1.194

  Distinct. 2.
• * 1.195

  Distinct. 3.
• * 1.196

  Distinct. 4.
• * 1.197

  Preparato∣ry Work, What
• * 1.198

  Arguments from Scrip∣ture.
• * 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.200

  Arguments from Types.
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signum rei futurae, 1 Cor. 10.11.
• * 1.202

  Allegoria non ex legantis voluntate sed ex scribentis Authoritate est intelligen∣da. Hieron. in Gal. 4.
• * 1.203

  Reason 1.
• * 1.204

  Natura non facit saltum.
• * 1.205

  Reason 2.
• * 1.206

  Ʋt sentiant suam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cal. in Dan. 4.35, 37. Nostrum esse nihil al••ud est quam sub∣sistere in Deo sumus ali∣qi id in D••o in nobis autē nihil id••m ibid.
• * 1.207

  Reason 3.
• * 1.208

  Examples.
• * 1.209

  Senior filius Typum gerit Pharisaeorū, & Scribarū, quemadmo∣dum junior Types est publicanorū, & peccato∣rum in gene∣re omnium, qui ad Chri∣stum consu∣giunt. Aret. in loc.
• * 1.210

  Objection sa∣tissied.
• * 1.211

  Liberi sunt purs parentū. Adam was not only the Progenitor, but the root of mankind.
• * 1.212

  Tho. 1.2 ae. qu. 83. art. 1, 2, 3. Whitak. de peccato cri i∣nali. l. 1. c. 8.
• * 1.213

  Ʋrsin. Ex∣plic. Catech. Part 1. qu. 7.
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de∣nocat eum qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habetur, te∣netur, strin∣gitur, aliqua. re, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  Obligatiopec∣catoris ad poenam, dici∣tur relatus. Kek. Theol. lib. 2. cap. 7.
• * 1.216

  God just in case he should punish man for sin.
• * 1.217

  Rhetorf. de Gratia, Ex∣eroit. 2. cap. 3.
• * 1.218

  Vid. Twiss. de reprob. lib. 1. digress. 1. Justitia con∣descenti••e.
• * 1.219

  Non enti ni∣hil debetur nam valet argumentū, est id cui ali∣quid d••betur, Ergo est. Twiss. ubi supra.
• * 1.220

  In Deo ne{que} est justitia commutati∣va, nedum distributiva propriè. Rhetorf. ubi supra.
• * 1.221

  Quod talis sit natura il∣lius rei quae est peccatum recurrendum semper est ad∣font m••••dtis∣simum, ••ei aeternum be∣ne-placitum. Idem. ibid. Zanch. de Natura Dei. lib. 3. cap. 4. quaest. 12. & cap. 5. qu. 3.
• * 1.222

  Summi boni offensio merc∣batur summā poenam h. e. creaturae ae∣ternam de∣structionem. Ʋrsin. Expl. Catech. Part 1. qu. 7.
• * 1.223

  Veritas

  • Naturalis
  • Ethica.
  • L••galis.
  • Evat gelica
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Re∣presentat De∣um ut Crea∣torem guber∣natorem & Dominū om∣nium, sed n••n ut Con∣servatorem. Spanh. resp. ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.225

  Contritio non salutaris, Salutaris. Ʋrsin. Cat.
• * 1.226

  A lost Estate.
• * 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ge∣netivus notat finem. Piscat. in loc, i. e. Electos sibi datos a patre qui pe∣ri erant non minus quam reprobi per peccatum. Piscat. in Luc. 19.10. Anal. & Mat. 18.11. Schol. Spanh. pro∣bat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. oves per∣ditas domus Israel ad quas Chri∣stus missus est, esse Ele∣ctos. Exercit. de gratiâ, Annot. in Sect. 18.
• * 1.228

  Filius senior typum gerit Pharisaeorum & Scribarū. Aretius in loc. Per filium alterum sig∣nificantur Scribae & Pharisaei: omnis{que} ad••o justitiarij quisibi justi videbantur per bona sua opera. Piscat. in Luk. 15.
• * 1.229

  The Sove∣raignty of God.
• * 1.230

  Of the Object of Faith, with Arguments moving to believe.
• * 1.231

  Of waiting in the fore∣mentioned disposition for the Lord Je∣sus Christ.
• * 1.232

  Invenitur Deus à non quaerentibus nempe ante inventionem prius siqui∣dem quam nos quaera∣mus, Deus nos quaerit, Paraeus. in Rom. 10. dub. 16.
• * 1.233

  Humiliatio∣nis gradus nō est idem in omnibus illis qui conver∣tuntur; alii enim gravi••∣rem sentiunt perturbatio∣ne n, alii ve∣ro leviorem: sed omnes qui verè conver∣t nt••r, verè etiam humi∣liantur. Ames.
• * 1.234

  A Caution concerning fixing Con∣version to such a time.
• * 1.235

  Pemble, Of the nature & properties of grace and f••••th.
• * 1.236

  The Explica∣tion of the more difficult terms of the Question.
• * 1.237

  The various judgements concerning the question.
• * 1.238

  Acta & Scripta Sy∣nod. Art. 3, 4.
• * 1.239

  Bellarm. de Justif. l. 1. c. 2 Zeged. sum. doct. Papist.
• * 1.240

  Acta & Scripta Sy∣nod. ubi supra Pemble. & alii.
• * 1.241

  Argum. 2.
• * 1.242

  Perkins, Gal. 6.3.
• * 1.243

  Ames, Coron. art. 2. cap. 3.
• * 1.244

  Medulla, lib. 1. cap. 24. num. 6. Jun. Collat. ratio 8.
• * 1.245

  Idem, ibid. rat. 24.
• * 1.246

  Argum. 3.
• * 1.247

  Medul. li. 1. cap. 26. nū. 5.
• * 1.248

  Twiss. de Prae∣dest. l. 1. p. 1. digres. 9. Rhetorf. de Gratia, exer∣cit. 2. cap. 3. Cham. Tom. 3. l. 8. cap. 3. num. 23.
• * 1.249

  Argum. 4.
• * 1.250

  Ind bita mi∣sericordia.
• * 1.251

  Zanch. de •• Nat. Dei. lib. 5. c. 2. Th. 2.
• * 1.252

  Cham. Tom. 3. lib. 13. cap 17. Num. 20.
• * 1.253

  Ʋrsin. Epist. di Praed.
• * 1.254

  Polan. Synt. lib. 4. cap. 10.
• * 1.255

  Paraeus in Mat. cap. 7.
• * 1.256

  Synop. Par. The. disp. 32.
• * 1.257

  Rivet. Disp. 2
• * 1.258

  Suffrag. Bri∣tan. art. 2.
• * 1.259

  Articul. 5.
• * 1.260

  Bell. Enerv. Tom. 4. lib. 6. cap. 2. nū. 29.
• * 1.261

  Idem, Tom. 3 cap. 2. nū. 10.
• * 1.262

  Rescrip Gul. Ames ad ••r••vin. ca. 5.
• * 1.263

  Ames de Prae. peccat. ad conversionē.
• * 1.264

  Wolleb. com∣pend, lib. 1. cap. 32.
• * 1.265

  Twiss. de Per∣miss. lib. 2. cr. 4. ss. 6.
• * 1.266

  Idem de er∣rat. 7. dig. 7. sect. 1.
• * 1.267

  Rhetorf. de grat. ex. 2. c. 3.
• * 1.268

  Idem, ex. 2. c. 2.
• * 1.269

  Idem, ex. 1. c. 2.
• * 1.270

  Dr Preston, Ser. 3. of effe∣ctual faith. Idem, Ser. 1. on Rom. 1.17. of Faith.
• * 1.271

  Hic vero a∣gitur de mor∣tisicatione peccati & ju∣stitia nobis per Christi Spiritum in∣choata ne{que} hic spectatur deminatio peccatorum quatenus imputantur vel non imputantur, sed quatenus corruptio viget aut non viget in nobis. Beza in Rom. 6.14.
• * 1.272

  Mori legi Rom. 6. sig∣nificabat mo∣ri peccato per reg••nerationis gratiam hic paulo aliter morilegi est idem quod. renumiare ju∣stitiae legis. Pareus in Gal. 2.19.
• * 1.273

  • Poeni∣tentia. Legalis.
  • Poeni∣tentia. Evangelica.
  • Bucan. loc. 30.
  • Poeni∣tentia. Interna salu∣taris.
  • Poeni∣tentia. Externa disci∣plinaris.
  • Spanh. Exc. de gr••••••
  • Sect. 32.
  • Sitis totalis indigen∣tiae, fruitionis, & complacen∣tiae partialis.
  • Ames. Coron. Art. 5.
  • Recipis∣centia Antecedens fidem.
  • Recipis∣centia Consequens fidem.
  • Med. Cap. 26. Num. 31.
  • Quaerere in fide.
  • Quaerere sine fide.
  • Piscat.
• * 1.274

  Christus hic loquitur de Ovibus suis: h. e. de Ele∣ctis Synecl∣d••che integri.
• * 1.275

  Disp. Theo∣log. de Praep. peccat. ad conver.
• * 1.276

  In actibus voluntatis instantaneis mutatio dun∣taxat reperi∣tur, non au∣tem motus propriè di∣ctus. Actus eliciti fiunt sine motu per mutationem duntaxat instantaneam. Twiss. de permiss. 52. Cr. 3. dig. 9. Sect. 24.
• * 1.277

  Quibus ver∣bis promit••it se refocilla∣turum non omnes qui pecc: tis om∣nisti sunt, sed omnes qui peccati onus sentientes, ad ipsum veni∣unt. Hoc au∣tem non faci∣un••, nisi Ele∣cti, qui à Pa∣tre trahun∣tur. Piscat. de praed. S. 63
• * 1.278

  Praedestina∣tio nibil penit in praedesti∣nato. Tho. 1. q. 23.2.
• * 1.279

  Polan. Synt. l. 9. c. 6. Ames Cor. Art. 4. c. 4. Idem de Prae∣par. pec. ad conversionē. Span. Ex. de gr. erot. 28. Credere in Christū non est motus successivus, sed instantaneus. Twiss. l. 3. Errat. 8. Sect. 1.
• * 1.280

  Laedunt enim gratiam Dei in verbo Dei patefactam, quotquot eam obsourant & terminos ampliores quam Deo visum fuerit, ipsi praefigunt. Twiss. de Elect. l. 1. par. 2. sect. 27.
• * 1.281

  Sufficit ex parte objecti consideratio infiniti valo∣ris meriti Christi, ab dignitatem personae & gravitatem passionum; ex parte subjecti, quod Deus ei copiam fecit, omnium mediorum externorum, quae electis Dei salvandis, in Ecclesia adhiberi solent. Spanh. ex de grat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3.
• * 1.282

  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 hor∣tatio, extin∣guatur oratio accendatur elatio.
• * 1.283

  An Object in general, What? Objectum est, circa quod res, vel rei operatio ver∣satur. The Distin∣ction of the Object of Faith.
• * 1.284

  What the Special, and Primary Ob∣ject of Sa∣ving Faith is.
• * 1.285

  Objectum fi∣dei appella∣tur illud quod creditur; vel illud de quo aliquid cre∣ditur: quod creditur est propositio, vel enuntiabile: de quo creditur, est res simplici termino significata. Objectum dupliciter con∣sideratur, ex parte rei credita; & sic Objectum sidei est semper aliquid in∣complexum: vel ex parte credentis; & sic Objectum sidei, est illud enunti∣abile, quod de illa re sides apprehendit. Tho. 22 ae. qu. 1. art. 2. Durand. l. 3. dist. 24. q. 1. Davenant. in Col. 1.
• * 1.286

  Of the Ord•••• of Faith.
• * 1.287

  Propos. 1. Resp nd. ne∣minē salva∣tum fuisse in veteri testa∣mento nisi qui ••eum unum & trinū ag∣noverit. Keck Th. lib. 1. Propos. 2.
• * 1.288

  Prop. 3.
• * 1.289

  Calv. instit. l. 2. c. 6. Sect. 4. l. 3. c. 2. Sect. 1. Ipsa veritas Deus Dei Filius homine assumpto, non tamen consumpto eandem constituit atque fundavit fidem ut ad Deum iter esset homini, per hominem Deum, hic est enim Mediator Dei & hominum, Christus Iesus.
• * 1.290

  Propos. 4.
• * 1.291

  Vide August. de Civ. Dei, lib. 11. cap. 2. Per totum Dr Sibs. Ser. 2. upon John 14.1. Christus qua Redemptor est fidei obje∣ctum media∣atum non ul∣timum, per Christū enim credimus in Deum. Med. lib. 1. cap. 3. It is the duty of all to be∣lieve. Quia fides nec exigitur nec exigi po∣test ab omni∣bus & singu∣lis, &c. Span. Ex••r de gra. univers. An∣not. in Sect. 25. N. 13. Molin. Anat. of Armin. c. 11.
• * 1.292

  Willet. on Ex∣od. cap. 20. Confut. 1.
• * 1.293

  Molin. Anat. of Arm. cap. 11. Twiss. per∣miss. l. 2. c. 4.63. Spanh. Exer∣cit. de grat. univers. An∣not. in Sect. 22. Num. 3.
• * 1.294

  The Difficul∣ty of belie∣ving.
• * 1.295

  Vide Zanch. de peccat. Angelorum, lib. 4. c. 2. Theologitam nostri, quam Pontisscis probabile a∣ducunt, Chri∣stum positum esse non modo in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multorum hominum, sed etiam in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ipsorum etiam An∣gelorum. Twiss. de Elect. l. 4. p. 1.
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.298

  Fides pro va∣ria dispositio∣ne ipsi ad Objecta va∣ria, vir utes omnes & ha∣bitus omnes bo••os ia se continet, tan∣quam propri∣etates in for∣ma virtua∣litèr, & ab ipsa perden∣tes in actu secundo. A∣mes. de tra∣duct. peccat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.299

  Legi satisfe∣cimus in Christo justi∣ficamur prae∣dita eâ justi∣tia quam lex à nobis postu∣lat. Piscat. in Rom. 8.4.
• * 1.300

  Of the means of faith.
• * 1.301

  Deus Autor non tantum Orator gra∣tiae. Twiss. de Elect. l. 1. p. 2. dig. 6. Sect. 16.
• * 1.302

  Ames. Coron. de Convert. 4 cap. 1.
• * 1.303

  Interna gra∣tiae Efficatia quae praedesti∣nationis de∣cretum ex∣sequitur, sine dicenda sit actio physica (ut loquun∣tur Domini∣ca) vel potius divina supernaturalis vel occulta (cui fortasse aptius nomen non occurrit) sicut cautiùs in Augustino nostri fere statuunt, uon multum in∣terest. Prideaux.
• * 1.304

  The Manner of working of Faith. Non alium e∣nim irresisti∣bilitatē pro∣pugnant no∣stri, quam re∣alem, & effi∣cacem dona∣tionem, cujus vi effectum certò vel infallibilitur. Existit. Coron. art. 4. cap. 3.
• * 1.305

  Concursus volun••atis cum gratia in opere con∣versiones, non est co-ordina∣tus, sed sub∣ordinatus. Prideaux. Motives to believe.
• * 1.306

  Representa∣tio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei, & Christi, e••••i∣cacissimum medium ad ingenerandā fidem. Spanh. ex. de grat. resp ad Erot. 14.
• a 1.307

  Et hic insig∣nis locus, si quis alius in toto Paulo. Calv. in loc.
• b 1.308

  Spanh. Ex de grat. univ. annot. in Sect. 17. N. 8.
• c 1.309

  Si credis, Christus pro te mortuus est, Est Pro∣positio vera ratione nexus antec•• dentis, & consequen∣tis: non ra∣tione ullius causalitatis, quasi per si∣dem nostram fiat ut Chri∣stus pro••••∣bis mortuus fuerit. Span••. annot. ad de∣fens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 5. N. 4.
• d 1.310

  Redemptio impetrata nō si credant, sed ut credant. Idem annot. in Sect. 21.
• * 1.311

  Vide Examplum

  • Medici.
  • Nauta∣rum.
  • Alum∣ni.
• * 1.312

  Spanhem. Ex. de grat. univ. Annot. ad def. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. N. 2.
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rō. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ver. 20.
• * 1.314

  Meritum damnationis jux: a Evan∣gelium, non est peccatum, sea perseve∣rantia finalis in peccato in∣fidelitatis, & impaenitentiae. Twiss. vin•••• dic. grat. de erratis. lib. 3. Sect. 3. Nec quicquam obstat, quo minus dicamus eum qui non credit, ideo jam condem∣natum esse, quia non credit in nomen unigeniti Filii Dei, quatenus nulla ex condemnatione emergendi ratio datur, nisi per fidem in Dei Filium. Spanh. Exeer. de grat. univ. resp. ad Erot. 39. N. 3.
• * 1.315

  Saving Faith What?
• * 1.316

  The Distri∣bution of Grace.
• * 1.317

  Spiritus San∣ctus non ope∣ratur vel u∣nicum etiam gradū fidei salutaris & justificantis, in non electis Sph. ex de gra. univ. resp. ad Erot. 28. Habitus gra∣tiae & gloriae in ipso, & in nobis, unius sunt speciei. Twiss. de E∣lect. l. 1. p 2.
• * 1.318

  Est inter Christum, & omnia Christi membra, con∣tinuitas quae∣dam ratione Spiritus San∣cti, qui ple∣nissimè in Christo capi∣te residens, vnus & idem numero ad omnia ejus membra dif∣funditur. Dav. Col. 1.18. Cain Serva∣toris non fuit particeps ut Servatoris; nec particeps ejus est impi∣us quisquā. Jun. de nat. & gratia collat. confir. rat. 10.24. & 27.
• * 1.319

  Free-grace What?
• * 1.320

  Tua enim omnia, & à nobis petis, nihil nisi sal∣vari. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. de Fide Ortho∣doxa. lib. 4. cap. 24. Gratuitas Favor.
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Though it be be rendred [through] in English. 'Tis [in] in the Greek.
• * 1.322

  Est quaedam Dei Dilectio erga nos unde profecta est Missio Chri∣sti. John 3. Twiss. vind. grat. de elect. lib. 1. part 2. deg. 3. Sect. 1. Etenim ex dicto Petri, constat Chri∣stū ut Medi∣atorē (qualis hic considera∣tur) non esse praedèstinati∣onis causam, sed effectum, 1 Pet. 1.20. Pisc. de prae∣dest. N. 97. Meritum Christi nonest absolutum. Cham. To. 3. l. 9. c. 1. S. 7.
• * 1.323

  Particulo gratis exclu∣du tur meri∣ta nostri, non Christi. Bu∣can. loc. 31. quest. 16. Foedus grae∣tiae nullā pro∣priè dictam, aut antece∣dentem con∣ditimem re∣quirit. Med. cap. 22. th. 19 Ex tali in∣quam condi∣tione si pen∣derēt promis∣siones Dei, a∣ctum esset de salute nostra. Coron artic. 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. & 5. Si feceris hoc vives: par••i∣cula [si] est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sicredideris: particula [si] non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Buc. loc. 21. q. 3.
• * 1.324

  The term [Special] why diligent∣ly to be ob∣served?
• * 1.325

  Pelagiani naturae vim gratiae nomi∣ne nuncupare solebant quo sententiāsuā occultarēt & offensam ho∣minū de gra∣tia Dei san∣ctè sententiā e•• commodiùs vitarent. Twiss. vind. grat. errat. 9. Sect. 9.
• * 1.326

  Facientiquod in se est, pre∣sertim si vi∣vat sub noti∣tia Evange∣lii, Deus non denegat aux∣ilium primae gratiae. Smi∣sing. disp. Theol. Tom. 1 Tr. 3. disp. 6. Fidelis faci∣ens quod ex se est, ex con∣gruo meritur gratiā justi∣fic antē idem. 623. Justifi∣catus potest de congruo mereri grati∣am perseve∣randi idem. 700. N. 518. Justificatus potest de con∣digno mereri salutem. ibid.
• * 1.327

  Concl. 1.
• * 1.328

  Concl. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Spanh. exc. de grat. Annot. in Sect. 21. Nulla vis in∣fertur sacris literis, & verbis Chri∣sti. Si quis dicat peccatū Angelorum primum, & p••incipale fu∣isse, quod vo∣luerint ac∣quiescere in veritate E∣vangelii, de Christo pro∣posito. Zanc, de pec. lib. 4. cap. 2. Non dans prohib••••s, al∣legari non so∣l••t, ubi inqui∣retur in verā r••i causam. Spanh. exerc. de grat. resp. ad erot. 32.
• * 1.329

  Conclu. 3.
• * 1.330

  Twiss. de per∣missione. lib. 2 cr. 4. Sect. 6. Redemptio est ex electione, & fides ele∣ctorum tantū Spanh. exer. de grat. resp. ad erot. 24. Nam in Dei Decreto haec reciprocātur, (Christus mortuus est pro credenti∣bus) & soli sunt creden∣tes pro qui∣bus Christus mortuus est. Rhetorf. de grat. ex. 2. c. 2 Twiss. de er∣ratis. lib. 3. errat. 8. S. 2.
• * 1.331

  What the Per∣son of Christ is?
• * 1.332

  What the Spi∣rit of Christ is?
• * 1.333

  Why is it cal∣led the Spirit of Christ?
• * 1.334

  How the soul by faith recei∣veth the Per∣son of Christ? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.335

  Fides per se est qualitas, sed ratione respectus ad objectum, ve∣catur relatio. Keck. Log. Lib. 1. Sect. 1 cap. 12.
• * 1.336

  What it is to receive the Spirit of Christ.
• * 1.337

  The Argu∣ments conclu∣ding the Pro∣position.
• * 1.338

  Vide Calvin, & Beza in loc.
• * 1.339

  Calvin, in 1 Pet. 1.2.
• * 1.340

  Cham. Tom. 3. lib. 10. c. 3 S 1. & lib 22 c. 11.••.5.
• * 1.341

  Pemble of the nature and properties of grace and faith, p. 20. Ames, Resp. ad Gre∣vinch de praedest. c. 1.
• * 1.342

  Twiss. de permiss. l. 2. cr. 4. Sect. 5. Spanhem. exercit. de grat. univer∣sali, Annot. in S. 13.
• * 1.343

  Rhetorf. Survey of Antinomia∣nisme, c. 60.
• * 1.344

  Vocation, what?
• * 1.345

  What it is for the Soule to be passive.
• * 1.346

  Passio Perfectiva, Corruptiva. Keck. Phys. lib. 3. c. 16.
• * 1.347

  Impossibile Naturâ, Naturae.
• * 1.348

  Tho. 1, ••ae. qu. 111. Art 2.
• * 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  Vocare est facere vas in honorem. August. E∣pist. 105. Twiss. vind. grat. l. 1. par. 1. digr. 8. S. 4. What the ha∣bit of faith, or any other grace is.
• * 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non est ad ma∣lum qua ta∣le, coron. Artic. quart. de conver∣sione.
• * 1.352

  What the se∣cond act, Life∣operation, or, &c.
• * 1.353

  The just di∣stinction be∣tween the ha∣bit, &c.
• * 1.354

  Pemble of grace and faith. p. 84
• * 1.355

  Haminis vero primtsm pas∣sio quòa tra∣hitur à patre; deinde act io quòu tractus venit ad Christum. Jun. de nat. & grat. collat. 11. l. 57.
• * 1.356

  Suarez. Meraph. Tom. post disp. 44. Sect. 8.
• * 1.357

  The habit of faith precedes the second act or exercise of faith.
• * 1.358

  Pemble of grace and faith, p. 59.
• * 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendered habit by the Latine Translators generally.
• * 1.360

  Dispositio aut habit us ille superna∣turalis, &c. requiritur simpliciter ad actum istum supernaturalem. Rescript. A∣mes. ad Grev. c. 10.
• * 1.361

  Ad quaestio∣nem tamen dico, quod oportet po∣nere fidem infusam, propter au∣ctoritatom Scripturae, & Sanctorum. Scot. lib. 3. dist. 33. qu. 1. idem. lib. 1. dist. 17.9. 3. 11.30.
• * 1.362

  Valentia, Tom. 2. disp. 4.9.3. p 4. Ʋbi fusè tractat quaestionem Utrum ali∣qui habit us infundant ur nobis super∣naturaliter à Deo.
• * 1.363

  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.
• * 1.364

  In receiving the habit of Grace the Soul is passive.
• * 1.365

  Velle non de substan∣tia volunta∣tis sed de nova quali∣tate accipi∣tur. Bucan••oc. 18 qu. 10.
• * 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.367

  Receptie respeciu ho∣minis, est vel passiva, vel activa. Me∣dulla. l. 1. c. 26.
• * 1.368

  Theologi vo∣cant habi∣rum infusum per se, quiaper se & sua natus∣ra postulat ita, & non alitèr fieri. suarez. Me∣raph Tom. post disp. 44. sect. 13 n. 6.
• * 1.369

  Quamvis igitur discri∣men sit inter modum agen∣di, cum spiri∣tualiter, & corporaliter mortuos, in via ad vivifi∣cationem, nihil tamen in eo reperiri potest quod in illis quam in istis effectum à Deominus ab∣solutè pendere facit. Coron. artic. 4, c. 4.
• * 1.370

  Velle nob is est, bene vesse à Deo. Willer. Syn. cent. 4. error 33.
• * 1.371

  Suffrag. Brit. Thes. 1. & 2.
• * 1.372

  Luth. cent. 16. l. 8. c. 8. p. 899
• * 1.373

  Calv. instit. lib. 3. c. 14.
• * 1.374

  Zdnch. Epist. l. 1.94.
• * 1.375

  Beza thes. theol. c. 15.
• * 1.376

  Bucan loc. 18 10.
• * 1.377

  Perkins of Gods Free Grace, and mans free will, p. 737.
• * 1.378

  Suffrage Brit. art. 3, 4.
• * 1.379

  Keck. Theol. 8. cap. ult.
• * 1.380

  Willet Synop. err. 46. p. 958 idem. n. 35.
• * 1.381

  Synop. pur. Theol. Disp. 17.
• * 1.382

  Ames de tra∣peccat, ad vi∣tam.
• * 1.383

  Twiss de errat. 204.
• * 1.384

  Assembly at Westminster.
• * 1.385

  Peter Mart. in Rom. 7. v. 4 Regeneratio fit in instanti. Ames coron. art. 4. c. 4. Polon Syntag.
• * 1.386

  Et quemad∣modum in Christum credere non est motus successivus sed instantaneus, ita & insitio nostra in Christum non est motus successivus; sed mutatio instantanea, Twiss. vind. grat. l. 3. errat. 8. Sect. 1. Spanhem. de grat. vin. resp. ad exot. 28. n. 4.
• * 1.387

  What Union is.
• * 1.388

  Deitas est fons, unde fluunt omnia bona, vita, & salus. Hu∣manitas est caualis, per quem ad nos derivantur omnia haec bona.
• * 1.389

  Neque ani∣ma nostra sola, cum sola Christi anima; ne{que} caro nostra sola, cum sola Christi carne; sed tota cujus{que} fidelis persona, cum tota Christi persona, verè conjungitur, Zan∣chi. Imo tota cujus{que} fidelis persona, anima & corpore, cum tota per sona Christi verè conjungitur. Buc. loc. 48. quest. 110.
• * 1.390

  Of the form of Union.
• * 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Com∣missurae vo∣cantur ea omnia quae nos Christo devinciunt ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tan∣go, per has commissuras Christus tangit nos, & nos Christum tangimus, see Exod, 12.22. Heb.
• * 1.392

  Christus suum con∣sensum nobis efficacitèr patefacit suum Spiri∣tum in corda nostra infundendo, per hunc enim efficit, ut sentiamus eum revera velle, id{que} ex patris etiam voluntate nostrum esse sponsum; eò{que} caput & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nostrum, Zanch. in Eph. cap. 5. Th. 3.
• * 1.393

  Zauch. in Eph. 5. de unione. quaest. 4.
• * 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nempe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the order of Union.
• * 1.395

  Ens, unum, unio.
• * 1.396

  Inter illa quae conver∣tuntur, se∣cundum es∣sendi conse∣quentiam, illud est prius, quod habet rationem subjecti. Alsted. Metaph. par. 1. cap. 25.
• * 1.397

  The order of the depen∣dence of Com∣munion upon Union.
• * 1.398

  In relatis spectanda Subjectum, Fundamen∣tum, Mutuus ordo Efficacia.
• * 1.399

  Tametsi re∣latis est ens debilis entita∣tis, tamen est magnae effica∣ciae.
• * 1.400

  The excellen∣cy of this com∣munion flow∣ing from union
• * 1.401

  The my stical body of Christ what?
• * 1.402

  Christus & omnia ejus membra con∣stituunt unam personam my sticam, Tho. quaest. disp. de gr. ch. art. 7. ad 11. Davenan. Coloss. 1.24.
• * 1.403

  Ossibus ex de∣nis bis cente∣nisque novenis Constat homo, denis bis den∣tibus & duo∣denis: Ex trecente∣nis, decies sex quinque{que} ve∣nis.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem ap∣pellant illum qui omnia or∣namenta sup∣peditat sacras choreas agen∣tibus, Dav. Col. 3.19.
• * 1.405

  Conjunctio tenacissima, & indissolu∣bilis.
• * 1.406

  In what sense the term Justi∣fication is used in this questi∣on.
• * 1.407

  Justitia im∣putata est quoad essenti∣am, idem ille status coram Deo, quem perdidimus in Ademo. B. ex. T. 4. lib. 6. cap. 1. Pemble Trea∣nise of Justifi∣cation. Pag. 2.
• * 1.408

  • ...Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opouitur 3 ad Rom.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • ...Grec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opouitur 3 ad Rom.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • Lat. Jujtificare opouitur 3 ad Rom. Condemnare.
• * 1.409

  Praeterea nullo nec Hebraico, nec Greco, nec Latino, nec Vernaculo idiomate, justificare est habitualiter. justum efficere Par. in Rom. c. 3.
• * 1.410

  Haec observa∣tio fermiter tenen••a & urgenda est emtra Sophi∣stas, quia e∣vincit justifi∣cationem Apo∣stolo nequa∣quam signifi∣care justificationem seu habitualis justitiae infusionem, quod illi contendunt; sed gratuitam absolutionem à peccatis, & justitiae impulationem propter Christi meri∣tum, Pareus in Rom. 3.28. Praeter unum locum ex Danielis 12. & alterum ex Apocrypho Syracida, ec∣clesiast. 18. & tertium ex Apocalypsi, his exceptis audacter dico non dari posse a∣lium. Cham. Tom. 3. lib. 21. c. 5. n. 11.
• * 1.411

  What Justifi∣cation by faith is.
• * 1.412

  Efficient cause.
• * 1.413

  In scripturis appellatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Scholis gratia gra••••n faciens.
• * 1.414

  The meritori∣ous cause.
• * 1.415

  Ad sensum meriti, acce∣dit vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Par. in Ro. 5.
• * 1.416

  Christus nactus est jus remittendo∣rum pecca∣torum, sed non ojusmodi jus quo pos∣sint remitti, sed quo re∣mitti debent omnia [illis] pro quibus per mortem ejus satisfactum est, alioquin injustus esset Deus qui non ageret cum Christo filio suo, secundum exigentiam meritorum ejus, Twiss. de permiss. l. 2. cr. pag. 79. Vi∣de etiam, p. 84. & 85.
• * 1.417

  The Material cause.
• * 1.418

  Willet on Rom. 5. cont. 25.
• * 1.419

  Willet Sy∣nops. cent. 4. err. 57.
• * 1.420

  Et ejus obe∣dientia nobis in justitiam imputatur, Calv. 1 Cor. 1.30. Perk. on Gal. 2. v. 16, 17.
• * 1.421

  Obedientia Christi est una copula∣tiva. Alsted. Theol Sect 3 loc. 22
• * 1.422

  Willet, Synops. cent. 4. error. 56. qu. 1.
• * 1.423

  The formal Cause.
• * 1.424

  Perkins in Gal. c••p. 3. ver. 6.
• * 1.425

  Justificat impios in sensu diviso, non in sensu composito. Trelcat. sen. Justificat impios antecedenter, non consequenter. Paraeus in Rom. 4.5.
• * 1.426

  The finall cause.
• * 1.427

  The instru∣mental cause, or instrument.
• * 1.428

  How Faith justifieth.
• * 1.429

  Zanch. in Phil. 3.
• * 1.430

  Ursin. expli∣cat. catech. part. 2. qu. 63
• * 1.431

  Rivet. Ca∣thol. orthod. tract. 4. q. 10
• * 1.432

  Paraeus in Rom. 3.
• * 1.433

  Cham. Tom. 3. l. 22. c. 11
• * 1.434

  Calvin, in∣stitut. lib. 3. cap. 11. s. 2.
• * 1.435

  Welleb. comp. l. 1. c. 30.
• * 1.436

  Spanh. de gr. un. erot. 21.
• * 1.437

  Beza in confe. majore, c. 4. art. 7.
• * 1.438

  Willet synop. cent. 4. err. 56
• * 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By faith, through faith, upon them that beleeve.
• * 1.440

  Bellar. de Just. l. 1. c. 10.
• * 1.441

  Docet A mi∣nius Christum satisfactione sua nactum esse jus pecca∣torum remit∣tendorum non peccatorum remissionem. Twiss. de permiss. l. 2. er 4 p. 84.
• * 1.442

  Medulla l. 1. c. 20. Twiss. de permiss. l. 2 cr 4. digr. 10. Sect. 4.
• * 1.443

  Calv. in loc. Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16. Medulla. c. 24. & 27.
• * 1.444

  Rhetorf. exc. 1. c. 2.
• * 1.445

  Vide Retorf. ex. 1. c. 2.
• * 1.446

  Justifica∣mur Effectivè à Deo, Appro∣hensivé à fide, Declarativè ab operibus. Prideaux. lect. 5. de Justificati∣one.
• * 1.447

  Justitia pro∣pria dicitur, quia in illa acquirenda, elaboratur propriis vi∣ribus, homi∣ni à natura insitis. Piscat. in Phil. 3.
• * 1.448

  Fideles sunt vasa miseri∣cordlae ex omni parte praeparatio∣nis adglori∣am, imò in ipsa gloria sunt vasa misericor∣diae. Bell. enerv. To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23.
• * 1.449

  Ames, & Paraeus, ubi supra.
• * 1.450

  Many depths of the wisdom of God to be observed in the doctrin of justification.
• * 1.451

  Annot on the Bible, in Numb. 23.
• * 1.452

  Of the peace of Conscience following upon justification by faith.
• * 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, longe majus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 postcrioris A∣dami, quam fuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prioris. Terra instar puncti, re∣spectu caeli.
• * 1.454

  Pemble of grace and faith, to∣ward the end of the treatise.
• * 1.455

  Consider. 1. Visio facialis
• * 1.456

  Smising tr. 2. Disput. 6. n. 46.49. Intellect us non quiet at nr summe intel∣ligibili, nisi illud possideat perfectissimo genere cognitionis non implicante contra∣dictionem. ibid. n. 51. Synops. disp. 52. n. 16.
• * 1.457

  Synops. Ʋbi supra. Junius cont. 7. c. 1. n. 3. &c. 3. n. 1. Festus Ho∣minius disp. 34. trac. 2. Bucan. Lec. 36. q. 10. Annotat. upon Rev. 22.4. Daven. 1. Col. 1.15. Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Thes. 1. Polan. synt. l. 1. c. 6. vide August. Epist. 111. 〈◊〉〈◊〉 112.
• * 1.458

  Vide Smising tract. 2. disp. 6. n. 52.
• * 1.459

  Anima Chri∣sti videt es∣sentiam Dei: Pol. lynt. lib. 1. cap. 6.
• * 1.460

  Consider. 2. What the Bea∣tifical Vision is. Videre Deum per Essentiam est videre De∣um quiddita∣livè, h.e. ita perfectè illum cognoscere, ut quod at tinet ad quaestionem Quid est Deus? non possit ullius creaturae intellect us ulterius progredi in cognoscendo. Val. Tom. 1. Disp. 1. q. 1. p. 1.
• * 1.461

  Of the extent of the object of the Beatifi∣cal Vision.
• * 1.462

  Habitus in∣tellectus beati differt ab ha∣bituintellectus nostri, non ob∣jecto sedmode. Cham. l. 25. c. 2. n. 13.
• * 1.463

  Angeli vi∣dend•• faciem Dei legunt sine syllabis temporum. Aug confes. 13. cap. 15. Theologi di∣cunt res crea∣tas posse vide∣ri in Deo seu in verbo ut frequentius loquuntur cum Augustino. Smising. tr. 2. dis. 6. n. 149.
• * 1.464

  Orde dignita∣tis inter An∣gelorum cog∣nitionem. Matutinam unde cognos∣cunt res in verbo, Vespertinam unde cognos∣cunt res pro∣pria natura. Smising. tr. Deo trino & uno, 2. tr. disp. 6. n. 173. Nomen eminentiae importat effectum habere esse perfectius in causa, quam in seipso.
• * 1.465

  Exemplum ideale. Specu∣lum volunta∣rium. Specu∣lum arbitra∣rium. Of the maner of the Beatifi∣cal Vision.
• * 1.466

  Lumen glo∣riae est per∣fectio super∣addita quâ intellectus fit efficax, seu confortatur ad viden∣dum Deum. Thom. p. 1. q. 12. Lumen gloriae est actualis illustratio, i. e. influxus Dei su∣pernaturalis, elevans intellectum ad visionem essentiae Divinae. Sen∣tentia Scoti & Nominalium. Lumen gloriae est ipse concursus su∣pernaturalis Beatifici objecti, quatenus per illum objectum istud se ip∣sum immediatè intellectu manifestat, efficiendo cum intellectu Beatissi∣mam visionem. Smising. Tract. 2. Dis. 6. N. 93.
• * 1.467

  Of the effect of the Beatifi∣cal Vision. Scot. lib. 4. dist. 49. Beatitudo est status omnium bonorum aggregatione perfectus.
• * 1.468

  Attribu∣tum Beati∣tudinis ob∣jectivae, 1. Ultimum. 2. Perfectum. 3. Expellens omnem. miseriam. 4. Ʋt satiet appetitum. Valent. Tom. 2. disp. 1. q. 3. p. 1.
• * 1.469

  Consid. 3. The Soul se∣parated upon the instant of its dissolution from the Body enjoyeth, &c.
• * 1.470

  Bellar. de Beat. Sanct. lib. 1. c. 2.
• * 1.471

  Zanch. de o∣peribus Dei part. 3. l. 2. c. 2
• * 1.472

  Angeli cog∣noscunt ma∣terialia per hoc, quod sunt in iis per suas spocies intel∣ligibiles. The par. 1. q. 57. art. 1. Piscat. praesat∣in Ezech.
• * 1.473

  Conimb. de de anima. l. 3. c. 8. q. 8. art. 2. Tollet. q. 21.
• * 1.474

  Tho. 2.2. qu. 175. art. 4. Conim. de a∣nima. l. 3. c. 8. qu. 8 art. 3.
• * 1.475

  Consider. 4. Of the Ad∣juncts of bles∣sednesse; where first of the place.
• * 1.476

  Caelo beatorum proprie competit nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia terminus est & sinis ulti∣mus supre nus∣que mundi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.477

  Keck. Phys•• l. 2. c. 1.
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 totus lucidus.
• * 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad ex∣cellentiam & artificium operis refertur, Zanch.
• * 1.480

  2 Of their Society.
• * 1.481

  Num in illa aeterna vita simus alter alterum cognituri? Melch. Adam in vita Luth.
• * 1.482

  Tertul. contra. Mar.
• * 1.483

  Tho. part. I. q. ••6. art. 7.
• * 1.484

  Quosdam nostras mi∣grantes non amisimus sed praemifi∣mus, August. Epist. 6.
• * 1.485

  Tho. part. 1. q. 10. art. 1.
• * 1.486

  Zanchi. de operibus Dei. part. i. lib. 3 c. 19.
• * 1.487

  Synops. pur. Theolog. disp. 2. n 42.
• * 1.488

  3. The Dura∣tion of all.
• * 1.489

  Consid. 5. Of the condi∣tion of the Bo∣dy after the Resurrection.
• * 1.490

  Clari, Sub∣tiles, Agiles, Impassibi∣les{que} omnes quadruplici pollebunt dote Beati. Estius, Sent. lib. 4. dist. 44. Vide Scot. Richard, &c. in lib. 4. d. 49.
• * 1.491

  Dos Impas∣sibilitatis.
• * 1.492

  Dos Clarita∣tes.
• * 1.493

  Dos Agili∣tatis.
• * 1.494

  Ʋbivolet Spiritus, ibi protinus erit corpus. August. Haec igitur Dos erit facultatis quod potuerunt facere se movere momento quodcun{que} & quocun{que} volunt. Paraeus in 1 Cor. 15, 43.
• * 1.495

  Dos Subtili∣tatis.
• * 1.496

  Consider 6.
• * 1.497

  Valentia. To. 2. p. 1. q. 4. punct. 2.