The Orthodox Evangelist, Treatise · Chapter 8
CHAP. VIII. Whether there be any ſaving Qualification, before the grace of faith, viz. Any ſuch Qualification whereupon ſalvation may be certainly promiſed unto the perſon ſo qualified.
THe Enſuing Diſcourſe in anſwer to this Queſtion
1. Explains the terms thereof.
2. Recites various judgments concerning it.
3. Propounds Arguments againſt aſcertaining Salvation to any ſuch qualificatiō.
4. Endeavoureth to ſatisfie the more conſiderable Argnments of the contrary minded.
5. Annexeth two Queries.
Qualifications are gracious Diſpenſations whereby the ſoul is in ſome meaſure rendred a more capable ſubject of faith, or converſion: and theſe diſpoſe the ſoul thereunto,The Explication of the more difficult terms of the Queſtion. either more remotely, as the remainders of the Image of God in man after the fall; which is called the grace of nature: or more neerly, as the common works of the Spirit, by the Miniſtery of the Law and Goſpel: theſe laſt properly come under the name of common ſupernatural grace, and are uſually called preparatory works.
The Notion [Preparatory] is alſo carefully to be diſtinguiſhed: Works may be ſaid to be preparatory, either in reſpect of Gods ordinary Diſpenſation: ſo, thoſe diſpoſitions which qualifie the ſoul with a greater Miniſterial capacity, in order to converſion; are to us preparatory in the judgement of charity in all, and but in the judgement of charity in any. Or in reſpect of Gods intention; whence he purpoſeth ſuch a work as a means to, and a part of the way unto converſion, afterwards to be wrought by him. So, in the Elect unto God, they are are preparatory really: but unto us only (as they are alſo in the Non-elect) in the judgjudgement of charity. Becauſe in that which is known they are alike, and that wherein they are not alike is unknown.
Briefly, Preparatory Work, is ſo; really, or in the judgment of charity only. To God really, as concerning his Elect; to man in the judgement of charity only, as concerning any.
Notwithſtanding becauſe we know that ſuch who are not elect, are partakers of this common work, and who are the Elect whom God will not forſake in this common work (as juſtly he may do all) we know not, until faith: and becauſe we are to hope concerning all in whom we ſee them wrought (and to endeavour in the uſe of means accordingly,) that God will not leave the ſoul here, but that he will graciouſly proceed to the ingenerating of the grace of faith, in his accepted time: yet, being ignorant of his intent, we can but hope concerning any. Hence to us they are preparatory in judgement of Charity in all, whether Elect, or Non-elect; and not in judgement of Certainty in the Elect themſelves before faith.
Saving Qualifications, are taken either properly, and formally; for ſome effect of ſpecial grace (ſuch as are the gifts of the Spirit in Vocation, Union, and Communion, all flowing from election) having according to the revealed Diſpenſation of God, that neceſſary and infallible connexion with Eternal life; whence ſalvation may be certainly promiſed to the perſon ſo qualified.
Or, Saving Qualifications are taken improperly: Firſt, Cauſally, viz. inſtrumentally; for the external means whereby a ſaving work is wrought: ſo that act of hearing the Word, by which faith is begotten in the heart, is called ſaving. 2. In reſpect of the purpoſe of God, and ſo all previous diſpoſitions, intended by God as preparative unto a ſaving work, afterwards to be wrought by him, are by ſome called ſaving But we are to know that a ſaving work in the two laſt ſences, (neither being ſaving properly, nor having a perſonal promiſe of ſalvation made thereunto, and therefore indeed is no ſaving work) falleth not under the compaſs of this queſtion.
By Faith we are to underſtand the Faith of Gods Elect, which we ordinarily call juſtifying, or ſaving Faith.
Concerning the varity of judgements,The various judgements concerning the queſtion. touching the relation that qualifications before faith have unto converſion: Some erre on the one hand with the Enthuſiaſts, not giving them their due; by denying any preparatory uſe of them: more on the other, by giving them too much: we all being prone thereunto, by reaſon of that legal ſelf, the remainders of which are yet dwelling in us; Albeit we take ſo much from Chriſt, as we overgive to them: whoſe differing tenets together with their gradual aberrations from the truth, and defections even unto the Pelagian hereſie, it may not be unprofitable in this place to take a brief notice of: beginning with the laſt.
Pelagius affirmed that man merited grace by the Works of Nature.Acta & Scripta Synod. Art. 3, 4.
The Miſſilienſes (by Proſper called the reliques of Pelagians, and commonly Semi-Pelagians) affirmed that man by previous diſpoſitions, performed by the ſtrength of nature, obtained grace as a reward.
The Papiſts teach,Bellarm. de Juſtif. l. 1. c. 2 Zeged. ſum. doct. Papiſt. That there are certain pre-requiſite and preparatory Diſpoſitions, that merit the infuſion of grace and juſtification (which to them is the ſame, and more then converſion is with us) with the merit of congruity.
The Arminians taxe the Orthodox,Acta & Scripta Synod. ubi ſupra Pemble. & alii. for aſſerting all acts before faith to be ſin; and teach that there is in a man not regenerate (that is vvithout faith) a hunger and thirſt after righteouſneſs, a hatred of ſin, and ſuch other like acts, which ought to be accounted acceptable unto God, unto the communicating of further grace: that to all ſuch God giveth ſufficient grace to believe; and leaveth it in the power of ſuch a ſoul, vvhether it will believe, or not.
Others (vvith vvhom the fore-mentioned are not to be named) reverend, learned, judicious, and pious (though they juſtly abhor the tenets of the fore-mentioned, yet) ſeem to teach, that there are ſome qualifications before faith that are ſaving, vvhereunto faith and ſalvation may be aſcertained. This tenet (religiouſly premiſing all due reverence, and high eſteem in the Lord unto the perſons,) This diſcourſe, (I hope in the Spirit of Chriſt) craveth leave to examine, and alſo to propound the following conſiderations for the negative; alvvays aſſerting, That it is our duty to encourage orderly to the uttermoſt to believe in Chriſt, and to hold forth the increaſe of hope, according as the preparatory work doth increaſe: yet, not ſo far as certainly to promiſe faith or ſalvation, or to deny, yea, or not to teach the ſoul before faith however qualified, to be the object of, and to lye under the ſi credideris, that is, the If you believe, of the Goſpel. So, as it remains a truth, concerning the Soul, yet without faith (however qualified) that if God ſhevveth it mercy, it is free and meer mercy; if he doth not ſhevv it mercy, he doth it no vvrong: and that his purpoſe to ſhevv, or not to ſhevv mercy thereto, is yet unrevealed.
Texts of Scripture againſt aſcertaining Salvation to any qualifications before faith.
Mark 16.16.
He that believeth not, ſhall not be damned.
John 3.34.
He that believeth not the Son, ſhall not ſee life: but the wrath of God abideth on him.
Rom. 14.23.
Whatſoever is not of faith, is ſin.
Heb. 11.6.
But without faith, it is impoſſible to pleaſe God.
2 Cor. 13.5.
Examine your ſelves whether you be in the faith, prove your own ſelves: Know you not your own ſelves, how that Jeſus Chriſt is in you, except ye be Reprobates.
John 5.12.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
John 15.5.
For without me, you can do nothing.
Rom. 8.9.
Now if any have not the Spirit of Chriſt, he is none of his.
Mat. 7.17, 18.
Even ſo, every good tree brings forth good fruit, but a corrupt tree bringeth forth evil fruit; a good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit.
Mat. 12.33.
Either make the tree good, and his fruit good: or elſe make the tree corrupt, and his fruit corrupt.
1 Cor. 13.2, 3.
And though I give my body to be burned, and have not charity, it profiteth me nothing. Which charity they that are without juſtifying faith, have not, it being the effect thereof.
Gal. 5.6.
For in Jeſus Chriſt, neither circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love.
Rom. 8.2.
For the Law of the Spirit of life in Chriſt Jeſus hath made me free from the Law of ſin, and death.
To aſſert the death of ſin, before the in-dwelling Spirit of Chriſt Jeſus, is to aſſert the effect before the cauſe. So of the Scriptures, the Arguments follow.
Arg. 1. To promiſe ſalvation before faith, and conſequently before Chriſt, holds not correſpondency vvith the reſt of Gods Diſpenſation of his Acts of grace: who ſo orders the adminiſtration thereof, as that Chriſt may have the preheminence in all things: Which appeareth by the follovving induction of ſome particulars. God his love to his; viz. Election is in Chriſt, Epheſ. 1.4.
The Meritorious Procuring of the effects of this love to be applyed, viz. Redemption, was wrought by Chriſt.
In the firſt actual application of this Love by effectual Vocation, the Soul paſſively receiveth Chriſt by the infuſed grace of faith: for unto Dr Ames (putting the Souls paſſive receiving of Chriſt before the active) I fully conſent; and conceive it manifeſt, that the nature and very form of faith, conſiſting in receiving of Chriſt; it thence followeth, that if the Soul acting faith (that is, by the ſecond act of faith) receiveth Chriſt actively, then by the grace of faith (viz. by the firſt act) it receiveth Chriſt paſſively.
If then Gods Love to his be in Chriſt; the meritorious procuring the effects of this Love to be applyed, be by Chriſt; the firſt actual application of this Love, be the receiving of Chriſt: judg, whether it be agreeable to that adminiſtration, which giveth unto Chriſt the preeminence in all things, that the revelation of this Love (which is clearly implyed in a perſonal and certain promiſe of Salvation) ſhould be before him, without him, and ſo applyed unto the Soul, where he is not; and not rather ſuſpended, and waiting upon his preſence, as an honour to his actual coming, and a peculiar favour to Beleevers that have received him.
That Propoſition which is repugnant to part of the ſcope of the Goſpel,Argum. 2. which is to make Chriſt as acting in the way of his ſpecial grace to be all in matter of Salvation, and man without Chriſt (however qualified) to be nothing in that reſpect, is unſound.
But this Propoſition, aſſerting ſome ſaving qualifications before faith, is ſuch. Ergo.
If it be ſaid, The Aſſerters of ſuch qualifications acknowledg them to be from Grace, and from Chriſt; I anſwer, That is not enough to acknowledg ſuch qualifications to be from God, or Chriſt, or Grace; except it be in ſuch a way, namely, of his peculiar grace; viz. from God according to Election; from Chriſt as Mediator, and the deſigned Head of his Church; and conſequently from his ſpecial grace. The Reaſon is, becauſe all things and all grace (common and ſaving) are from God and Chriſt, but not in the ſame way.
The not diſtinguiſhing of Grace into common, and ſpecial or ſaving, troubles the underſtanding of the friends of Grace, obſcures the Doctrine of Grace, and advantageth the Enemies of Grace: Without it Pelagians, Semi-Pelagians, Arminians, Papiſts, and Orthodox, are all confounded together, for all acknowledg Grace.
To the Papiſt (apologizing for himſelf,Perkins, Gal. 6.3. that he aſcribes all to the praiſe of God) Perkins anſwereth, So did the Phariſee, Luke 18.11.
We deceive our ſelves, in thinking we aſcribe unto God, if we do not aſcribe unto him in his own way.
| This one thing I deſire the cordial Reader would weigh, viz that the Satisfaction of Chriſt undertaken for us ſinners, could not have availed, if there had not been ſome foregoing conjunction between us and Chriſt; namely, ſuch, whereby he was deſigned of God, that he ſhould be the Head of the Body whereof we are member. Dr Ames. | Hoc unum perpendat venim cordatus Lector,Ames, Coron. art. 2. cap. 3. ſat factionem illā Chriſti, pro…nobis nocent…bus ſuſceptam, valere non potuiſſe, niſi aliqua antecedente inter nos & Chriſtum conjunctione; tali ſcilicet, quâ deſignatus erat a Deo, ut caput eſſet c rporis, cujus nos ſumus membra. |
| All ſaving bleſſings are ſaid to be communicated unto us from Chriſt, as in an Head. Dr Ames. | Omnia ſalutari nobis dicuntur communicari a Chriſto, ut in Capite.Medulla, lib. 1. cap. 24. num. 6. Jun. Collat. ratio 8. |
| Cain (ſaith Junius) was not partaker of a Saviour as a Saviour, neither is any ungodly man partaker of him. | Cain ſervator…s non fuit particeps, …ut ſervatoris, nec particeps, ejus eſt impius quiſquam. |
| Man is no partaker of a Saviour, but of the works of a Saviour; but the faithful are not only partakers of his works, but alſo of the Saviour himſelf. Junius. | Homo non eſt particeps Servatoris,Idem, ibid. rat. 24. ſed operum a Servatore; fideles autē non ſolum participes operum, ſed ipſius Servatoris ſunt. |
If it now be ſaid (for elſe I ſee nothing here that can be ſaid) that theſe ſaving qualifications before faith are effects of Election, and from Chriſt as acting in the way of his ſpecial grace; that Reply ſhall receive its Anſwer in the next Argument.
Unto the perſon in whom there is no other qualification but that which is common (viz. ſuch as may be found in a Reprobate) Faith and Salvation cannot be aſcertained.Argum. 3.
But in an elect perſon, yet not a Beleever, there is no other qualification then what may be found in a Reprobate.
To make good this Argument, let us, 1. Shew the ground of the diſtinction of ſpecial or ſaving, and common grace. 2. Clear the terms. 3. Confirm the Minor; viz. that in an elect perſon, yet not a Beleever, there is no other qualification then what is the effect of common grace.
The term Grace is uſed for common grace, Rom. 12.3, 6. Epheſ. 3.8. 1 Pet. 4.10. for ſaving grace, Epheſ. 2.8. and elſewhere frequently, upon which places and texts equivalent (beſides the general conſent of Orthodox and learned Writers) that diſtinction is ſufficiently founded.
Common grace is that which thoſe that are not elected, may be and often are made partakers of.
Special or ſaving grace is that which floweth from Election as an effect and argument of Election, and proper to the Elect.
No effect of Election is before effectual Vocation, of the very form whereof is the grace of faith.
Where is no life, there is yet no effect of Election; therefore no other but common grace. But where there is no faith, by which the Soul receiveth the Son, 1 John 5.12. there is no life: Therefore where there is no faith, there is no other then common grace.
The perſon who notvvithſtanding any qualification vvrought in him, is yet nothing in point of Salvation, is partaker of no other then common grace.
But every Soul (hovvever qualified before faith) is nothing in point of Salvation: becauſe the Soul that is vvithout faith, is vvithout love; and the Soul that hath not love (hovvever qualified) is nothing, 1 Cor. 13.2.
Until faith the Elect are children of Wrath, even as others, Epheſ. 2.3.
| Vocation is the firſt act of Election, which ſpringeth up or is exerciſed in man himſelf, whence alſo it is that Vocation and Election are ſometimes taken in the Scripture in the ſame ſence altogether. Ames. | Vocatio eſt primus actus Electionis qui in homine ipſo exoritur,Medul. li. 1. cap. 26. nū. 5. vel exercetur; unde etiam eſt quod Vocatio & Electio aliquando in Scripturis eodē planè ſenſu accipiuntur. 1 Cor. 1.26, 27, 28. |
| Calling is the firſt act of divine Mercy converſant about miſerable men. Dr Twiſſe. | Vocatio eſt primus actus miſericordiae divinae,Twiſſ. de Praedeſt. l. 1. p. 1. digreſ. 9. Rhetorf. de Gratia, exercit. 2. cap. 3. Cham. Tom. 3. l. 8. cap. 3. num. 23. circa miſeros verſantis. |
| Effectual Calling is the firſt Mercy. Mr Rutherford. | Vocatio efficax eſt prima miſericordia. |
| Before Vocation all are ſaid not to have obtained mercy. This is to be underſtood of effectual Vocation, whereby in time Paul was made another man. Chamier. | Ante Vocationem omnes dicuntur miſericordim non conſecuti. Hoc intelligi debet de Vocatione efficaci per quaem intempore factus eſt [Paulus] alius. |
That Propoſition which will not ſtand with Chriſts method of preaching the Goſpel, is not good.Argum. 4.
But this Propoſition, aſcertaining Salvation before faith, will not ſtand with Chriſts method of preaching the Goſpel, Mark 16.16. Therefore.
That very Propoſition, which the Holy Ghoſt calleth foreign, the Goſpel (viz. Whoſoever beleeveth ſhall be ſaved) is formally an indefinite Propoſition; offering Salvation indefinitely, and generally unto all upon the condition of beleeving; not definitely, particularizing and deſcribing the perſons and ſubjects in whom this qualification ſhall be wrought.
The Goſpel propounds Salvation unto the Elect, and nonelect yet unbeleeving, (not revealing Election or Reprobation 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 proceeding) of beleeving, and being ſaved.
The Goſpel holds forth Salvation before faith indefinitely, not definitely; generally, not particularly; conditionally to every one, not abſolutely unto any one: it ſo giveth hope of Salvation to every hearer, as it aſſureth none of Salvation 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 particular-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 Salvation by Jeſus Chriſt to every creature, viz. to every periſhing ſinner that heareth it whether man or woman, upon the condition 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 condition 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 parteth 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. Ind bita miſericordia.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 Salvation, and every ſpiritual bleſſing in heavenly things is contained) 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, wherein 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 aſcertained 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 vvhichwhich 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 condition, 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 qualification 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 before 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 Propoſition 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 mentioned.
Good works of believers, though they have ſin in them, yet they are not ſins: becauſe their perſons being accepted, 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 qualification 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. Becauſe 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 Predeſtination is Chriſt himſelf,Zanch. de … Nat. Dei. lib. 5. c. 2. Th. 2. dwelling in our hearts by his Spirit, as a Mediatour, and Saviour. | Primum igitur praedeſtinationis Effectum, eſt Chriſtus ipſe; ut Mediator, ac Servator in cordibus noſtris per Spiritum inhabi…ans. |
| The Elect before they are called to Chriſt, can never be certain of their Election. Zanchy. | Electi antequam vocentur ad Chriſtum, nunquam de ſui Electione certiſunt. |
| He ſpeaks too indiſtinctly, who promiſes certainty of ſalvation unto men: we more conſiderately, who promiſe it only to believers. Chamierus. | Nimis indiſtinctè loquitur,Cham. Tom. 3. lib. 13. cap 17. Num. 20. qui kominibus promittit, certitudinem ſalutis; 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 obligat, Ʋrſin. Epiſt. di Praed. niſi qui fide eam accipit? |
| God will have us to determine that we are elected, but this we cannot do without faith, and repentance. Ʋrſin. | Vult Deus nos ſtatuere, qued ſumus electi, hoc autem non poſſumus ſine fide, & poenitentia. |
| For we teach that no man before converſion unto Chriſt can without open injury to God determine whether he be elect, or reprobate. Polunus. | Docemus enim nullum hominem,Polan. Synt. lib. 4. cap. 10. ante converſionem ad Chriſtum, poſſe ſine apertâ Dei contumelia ſtatuere, ſitnè Electus, an Reprobus. |
| The confidence of grace in all believers is properly built upon ſuch a Syllogiſm. He that believes in the Son of God hath remiſſion of ſins, and Eternal life. I believe in the Son of God. Therefore I have remiſſion of ſins, and Eternal life. Paraeus. | Tali Syllogiſmo nititur fiducia graciae propriè,Paraeus in Mat. cap. 7. in ſingulis fidelibus: Qui credit in Filium Dei habet remiſſionem peccatorum, & vitam aeternam: Ego credo in Filium Dei: Ego igitur habeo remiſſionem peccatorum, & vitam aeternam. |
| To conclude, we deny any ſuch diſpoſition, or preparation, which precedes faith, to be previous, whereunto a certain promiſe of this gift; viz. repentance, is made of God, ſeeing whatſoever is not of faith, is ſin, Rom. 14.23. And without faith, it impoſſible to pleaſe God, namely unto Salvation, Hebr. 11.6. ſo as unto man however now diſpoſed this grace is undue, ſeeing in this diſpoſition whatſoever it be, man is guilty of condemnation. Leyden Profeſſors. | Negamus,Synop. Par. The. diſp. 32. 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 indebita; cum etiam in hac quacun que diſpoſitione, homo ſit reus condemnationis. |
| Of ſuch faith (namely concerning the certainty of Salvation) we ſufficiently underſtand,Rivet. Diſp. 2 that the ſubject is only a Beleever of competent underſtanding. Rivet. | Talis fidei (ſc. de certitudine ſalutis) ſubjectum ſatis intelligimus, eſſe fidelem adultum tantum. |
| Without faith in Chriſt man abides in condemnation.Suffrag. Britan. art. 2. | Extra fidem in Chriſtum, manet homo in condemnatione. |
| The priviledg concerning the certainty of the ſubject touching perſeverance,Articul. 5. is indulged not unto a few, but unto all Beleevers, attributed unto them as Beleevers; and we aver it to be proper to them after the fourth manner. Britain Divines. | Privilegium quoad cirtitudinem ſubjecti de perſeverantia, indultum eſt non paucis, ſed fidelibus omnibus qua fidelibus attributum; iiſque quarto modo proprium aſtruimus. |
| Faith is a condition,Bell. Enerv. Tom. 4. lib. 6. cap. 2. nū. 29. faith therefore being put, the promiſe particularly applyed ceaſeth to be conditional, and becometh abſolute. | Fides eſt conditio, poſità igitur fide, promiſſio particularitèr applicata, ceſſat eſſe conditionata, & fit abſoluta. |
| The promiſe of Salvation,Idem, Tom. 3 cap. 2. nū. 10. as it is made to man a ſinner, is conditional, but as it is made unto the Beleever, it is abſolute, becauſe it ſuppoſeth the condition required. | Promiſſio ſalutis quâ homini peccatori fit eſt conditicnata, ſed quâ credenti fit eſt abſoluta, quia conditionem requiſitam ſupponit. |
| By this Propoſition,Reſcrip Gul. Ames ad …r…vin. ca. 5. If you beleeve you ſhall be ſaved, it is not ſignified that God willeth either faith or ſalvation unto him to whom it is ſo declared, more then unbelief and death, ſeeing he addeth together therewith, If you do not beleeve, you ſhall dye. | Hoc enim axiomate, Si credideris ſalvus eris, non ſignificatur velle Deum aut fidem, aut ſalutem ipſi cui ſic narratur, magis quam incredulitatem & mortem cum ſimul addit, Si non credideris morieres. |
| Preparatory works are not diſpoſitions, having always a neceſſary or certain connexion with the form to be introduced; they are not ſo proportioned unto regeneration, as any degree of heat produced by the fire in the wood hath it ſelf unto fire, but they are material diſpoſitions, which make the ſubject more capable of the form to be introduced; as the dryneſs of the wood hath it ſelf unto the fire. | Opera praeparatoria non ſunt diſpoſitiones,Ames de Prae. peccat. ad converſionē. habentes neceſſariam vel certam ſemper connexionem cum forma introducenda; non ſunt proportionatae regenerationi, ut habet ſe quicun que gradus caloris in ligno ab igne productus ad ignem; ſed ſunt diſpoſitiones materiales, quae ſubjectum faciunt formae introducendae magis ſuſceptivum, ut ſe habet ſiccitas ligni, ad ignem. |
| Who will make it good that theſe material diſpoſitions (of which we ſpeak) have a certain connexion with regeneration. Dr Ames. | Quis dabit diſpoſitiones iſtas materiales (de quibus agitur) certam connexionem habere cum regeneratione. |
| No man can promiſe to himſelf certainty of faith, unleſs he prove out his faith by ſanctification. Wollebius. | Salutis cirtitudinem nemo ſibi polliceri poteſt,Wolleb. compend, lib. 1. cap. 32. niſi fidem ex ſanctificatione exploret. |
| Though ſalvation be propounded to be obtained upon the condition of faith, yet faith is not propounded to be obtained upon the condition of any thing to be performed before it, that ſo we may attain faith. | Licet ſalus proponatur obtinenda ſub conditione fidei,Twiſſ. de Permiſſ. lib. 2. cr. 4. ſſ. 6. fides tamen non proponitur obtinenda ſub conditione alicujus prius praeſtandi, ut ſic conſequamur fidem. |
| The cauſe why the definitive Decree of God is propounded indefinitely in the Goſpel,Idem de errat. 7. dig. 7. ſect. 1. is, that ſo the ſalvation of men might be undetermined unto them until they beleeve. Dr Twiſſe. | Cauſa quare decretum Dei definitum proponitur in Evangelio indefinitè, eſt ut ſic hominibus indefinita ſit ſalus ſua donec credant. |
| Salvation is in ſuſpenſe unto men until they do beleeve. Idem. | Salus eſt in ſuſpenſo hominibus donec credant. |
| The veſſels of mercy at leaſt of the firſt (which I,Rhetorf. de grat. ex. 2. c. 3. ſaith Mr Rutherford, beleeve to be effectual Vocation, not Election) although in Gods ſecret Decree they are ſuch deſigned men, and determined by name, and moſt eſpecially; nevertheleſs there is no ſpecial determination in the Scriptures; for it is no where written, Do this, and thou ſhalt be effectually called. | Vaſa miſericordiae ſaltem primae (quam ego credo eſſe efficacem Vocationem non Electionem) quamvis in Dei arcano decreto ſunt ſignati homines, & determinati nominatim, & ſpecialiſſimè, attamen nulla eſt ſpecialis determinatio in Scripturis; nuſquam enim ſcriptum eſt, Hoc fac & efficacitèr vocaberis. |
| Beleevers only are bound to gather the intention of God,Idem, ex. 2. c. 2. and the eternal Decree concerning them by name. | Soli credentes, tenentur Dei intentionem & aeternum decretum circa ſe nominatìm colligere. |
| There is no conſolation unto the Elect before faith.Idem, ex. 1. c. 2. Mr Rutherford. | Electo nulla conſolatio ante fidem. |
The Promiſe (ſaith Dr Preſton) is made to the coming,Dr Preſton, Ser. 3. of effectual faith. Idem, Ser. 1. on Rom. 1.17. of Faith. and not to the preparation.
Elſewhere the ſame Author mentions parting withall (to uſe his own words) amongſt the afterclap conditions, that is. ſuch conditions as are required of the Soul after the match is now made, that is, after faith, as you may ſee plainly in the place.
Obj. 1. To be dead to the Law is a ſaving qualification.
But Rom. 7.4. we are ſaid to be dead to the Law, that we may be married unto Chriſt. Ergo. There ſeemeth to be ſome ſaving qualification before faith.
Anſw. This Text, in that it ſeemeth to occaſion the moſt conſiderable Objection, calleth for the more diligence in the clearing of it. The Apoſtle, in anſwer to an Objection made in the perſon of the beleeving Romans (againſt the great ſervice of yeilding of themſelves unto God by obedience, whereunto they were exhorted) taken from the fear of the dominion of ſin, Chap. 6. verſ. 14. having encouraged them with an unanſwerable and aſſuring Argument taken from their preſent condition; 1. Negatively, for you are not under the Law: 2. Affirmatively, but under grace, in the ſame verſ. He (having alſo in the following part of the Chapter provided againſt the abuſe of the latter part of his Anſwer, by removing an abominable Inference, erroneouſly gathered therefrom, verſ. 15.) in the beginning of the ſeventh Chapt. reſumeth the firſt, that is, the negative part of his Anſwer, concerning their not being under the Law; illuſtrating and carrying on his argumentation, by way of compariſon, fetched from the example of marriage, obliging the wife unto her husband during the term of his life, and no longer.
In this Compariſon the Law (that is, the dominion of the Law) is compared to the husband, the Soul unto the wife; 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 unto Chriſt, the Soul marryed unto Chriſt bringeth forth fruit unto him.
Where obſerve the Apoſtle, notwithſtanding the matter in framing the Compariſon rather led him to ſay [the Law being dead,] as appears upon the comparing the firſt, fourth, and ſixth verſes; yet (the ſence remaining the ſame) he rather uſeth this phraſe [we being dead to the Law,] the better to decline (as judicious Interpreters conceive) the offence of the Jews, who being over-addicted unto the Law, would more difficulty have endured that phraſe, of the Law being dead.
From the two firſt members of the Reddition, the Objection ariſeth thus: If in the order of our ſpiritual Marriage the Soul is dead unto the Law before it be marryed to Chriſt, then there is a parting with all, a cutting off from, or dying unto ſin, and conſequently a ſaving qualification before faith.
But ſo it is in order of our ſpiritual Marriage, Rom. 7.4. Therefore.
Thus we have the Objection with its riſe; for the further and full ſatisfaction whereof; Conſider,
1. By the Law in this place we are to underſtand the dominion of the Law over a ſinner; hence it is compared to a hard and cruel Maſter, Rom. 6.14. to a hard or cruel husband, Rom. 7. beg.
2. The dominion of the Law hath divers acceptions in the Scripture, and is taken ſometimes for that power of the Law, whereby as an occaſion it provoketh and ſtirreth up the corruption of the heart in the irregenerate: Rom. 7.8. But ſin taking occaſion by the Commandment, wrought in me all manner of concupiſcence. Sometimes for the accuſing and damnatory ſentence of the Law: Sometimes for the rigor, whereby it exacteth perfect, perſonal, and conſtant obedience, by virtue of that principle wherein we were created after the Image of God, and that for our Juſtification.
3. That the dominion of the Law in the firſt ſence, namely, that power of the Law occaſionally and by accident to provoke and ſtir up ſin in the irregenerate, is the dominion intended in this place, is manifeſt, Rom. 7.5, 8, 9. and Chap. 6.14, 15. from the joynt conſent of Interpreters, that the Law is to be taken in the ſame ſence in both theſe places: It cannot be interpreted of the dominion of the Law in either of the two laſt ſences. That dominion of ſin, which death unto the Law here mentioned freeth us from, is the dominion of the Law here intended: But the death unto the Law here mentioned, freeth us from the dominion of the Law in the firſt ſence, as we ſaw in the Texts laſt cited, but not from the dominion of the Law in the two laſt ſences; becauſe the death unto the Law here mentioned, precedeth union, [dead unto the Law, that we ſhould be married unto another,] and union precedeth Juſtification: But freedom from the dominion of ſin in the two laſt ſences follow union; the firſt of them ſuppoſing, the ſecond preſuppoſing Juſtification.Hic vero agitur de mortiſicatione peccati & juſtitia nobis per Chriſti Spiritum inchoata 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. But in this place 'tis ſpoken of the mortification of ſin, and righteouſneſs inchoated in us by the Spirit of Chriſt: Neither is the dominion of ſin here looked at, as it is imputed, or not imputed, but ſo far forth as corruption beareth or doth not bear ſway in us.
4. To be dead to the Law in the firſt ſence, is for luſt to be ſo mortified, that it cannot take occaſion to ſin from the reſtraint of the Law; it is to be freed from the raigning power of ſin, Rom. 6.7. which grace is given in Vocation, and is called habitual Mortification; we dye to the Law in the two laſt ſences in Juſtification. That Text, Gal. 2.19. ſignifieth,Mori legi Rom. 6. ſignificabat mori peccato per reg…nerationis gratiam hic paulo aliter morilegi eſt idem quod. renumiare juſtitiae legis. Pareus in Gal. 2.19. ſaith Pareus, a little otherwiſe, viz. to renounce the righteouſneſs of the Law.
This Text then rightly underſtood, affirmeth 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 before 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 income 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: Before 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 buying: But by ſelling, we are to underſtand parting with ſin; By buying, believing. Therefore there is a ſaving Qualification; 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 reſolving of ſundry other occaſional objections: and afterwards ſpeak to the Text.
The ſouls ſelling of all, or parting from ſin, is either before faith, viz. Preparatory, or Legal: ſo called, not always 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 ceaſeth 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 ſavingly, and properly; is in appearance only, but not in truth: whether to our ſelves, or others) together with ſuch ſpiritual 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 Vocation; herein the ſoul is paſſive, it being the immediate effect thereof; as the in-come of life was the expelling of death in the Shunamites child: Or as the ceſſation of darkneſs is the effect of light coming into the air. Here is the ceſſation of the reign of ſin.
2. Repentance; viz. Evangelical: part of which conſiſts 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, wherein the ſoul is alſo active.
The Diſtinction premiſed, the Text remains to be ſpoken to, vvhichwhich being a parable, it is ſeaſonable in the interpretation 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 Scriptures, where the ſame truth is taught in proper and ſimple terms.
Calvin, Cartwright, Junius, Chemnitius, Piſcator, Pareus, in their Commentaries upon the place, ſeem not to underſtand converſion to be the Scope of this Parable: but rather, 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, (vvhichwhich 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 interpretation, 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 conclude 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 Parable) through our infirmity, is the more apt to ſuffer by a miſ-interpretation. If it be taken in the firſt ſence (according 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 qualifications preceding faith: therefore ſalvation may be promiſed to ſome qualification before faith.
Anſ. All Objections raiſed from theſe, and the like promiſes, (vvhereof there are many in the Scriptures) may receive a full anſwer, by the right application of the diſtinction of qualifications into Preparatory, or Legal; vvhichwhich go before faith: And Saving, or Evangelical; vvhichwhich follow 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 Repentance, Mark 1.15. Matth. 27.3.
All without faith, and (in judgement of charity) before faith: viz preparatory poverty,Poenitentia. Legalis. Poenitentia. Evangelica. Bucan. loc. 30. Poenitentia. Interna ſalutaris. Poenitentia. Externa diſciplinaris. Spanh. Exc. de gr… Sect. 32. Sitis totalis indigentiae, fruitionis, & complacentiae partialis. Ames. Coron. Art. 5. Recipiſcentia Antecedens fidem. Recipiſcentia Conſequens fidem. Med. Cap. 26. Num. 31. Quaerere in fide. Quaerere ſine fide. Piſcat. 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 concerning Repentance.
Whereſoever any of theſe, or the like qualilifications are mentioned in the Scripture, which Salvation aſcertained by promiſe, to the perſon ſo qualified; ſuch qualification, or qualifications, are ſaving; not preparatory: Let one inſtance (throughout the whole Scripture) be produced, and evinced to the contrary.
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 qualilification before faith.
Anſ. The words are not to be underſtood Collectively, Chriſtus hic loquitur de Ovibus ſuis: h. e. de Electis Synecld…che integri.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 ungodly. 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 diſtributively of the Elect loſt, not collectively of all, nor perſonally 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 before 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 Saving: which the queſtion means formally, but the Argument 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:Diſp. Theolog. de Praep. peccat. ad conver. 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 alterations of the ſubject; the privation doth not firſt go out, and the habit then come in: but the in-come of the habit, cauſeth 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 darkneſs firſt leave the air, and then light come in: but the in-come of life was the expelling of death:In actibus voluntatis inſtantaneis mutatio duntaxat reperitur, non autem motus propriè dictus. Actus eliciti fiunt ſine motu per mutationem duntaxat inſtantaneam. Twiſſ. de permiſs. 52. Cr. 3. dig. 9. Sect. 24. 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 privation. 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 weary 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 qualifications, weary, Quibus verbis promit…it ſe refocillaturum non omnes qui pecc: tis omniſti ſunt, ſed omnes qui peccati onus ſentientes, ad ipſum veniunt. Hoc autem non faciun…, niſi Electi, qui à Patre trahuntur. Piſcat. de praed. S. 63and 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 Father.
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, living under the call of the Goſpel: the promiſe is conditional, 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 diſtinction 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 preſent, (in it ſelf common) unto which he hath made no promiſe 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, therefore he hath promiſed it, that is, revealed his intent; whereas 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 matter 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,Praedeſtinatio nibil penit in praedeſtinato. Tho. 1. q. 23.2. and his execution of his Intent: His Intent meerly cauſeth not any alteration in the creature, only the execution thereof cauſeth an alteration therein; his Intent is an immanent work, the execution 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, diſtinguiſhing 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 concurrence of our moſt able and godly Writers, aſſerting the contrary in their Diſputations againſt the Arminians, together 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,Polan. Synt. l. 9. c. 6. Ames Cor. Art. 4. c. 4. Idem de Praepar. 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. which hath been diſputed againſt; and how far diſproved, let the Reader judg: Or, it ſuppoſeth a middle condition, 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 refuſe, teaching regeneration and faith to be wrought in an inſtant, not ſucceſſively.
To beleeve in Chriſt (ſaith Dr Twiſſe) is not a ſucceſſive, but an inſtantaneous motion, that is, 'tis wrought in an inſtant.
Query 1. What are the Inconſequences of the affirmative Tenet?
1.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. 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 Soveraignty of God and Chriſt, in making God a Debtor of mercy 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 thinking it ſelf to be in a ſafe way when it is in a periſhing condition.
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 Goſpel.
5. If the Soul by parting with ſin, underſtandeth a ſaving parting therewith, it holdeth it under an unwarrantable expectation, 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 queſtioning the work of faith, by other gracious Truths diſpenſed at the ſame time with this Tenet; yet, ſince no Error is a medium 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.Sufficit ex parte objecti conſideratio infiniti valoris 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. foreign. 3.
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 Promiſe in particulur, If you beleeve you ſhall be ſaved, Mark 16.16.
3. God doth ſeriouſly invite, beſeech, and charge them all to beleeve.
4. Their beleeving is a high honour, pleaſure and ſervice done unto Chriſt, above all the diſhonour and grief that their unbelief and ſin hath been or can be unto him. '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 tender Mercy.
5. That if they do beleeve in him they ſhall be ſaved.
6. Notwithſtanding the wholeſom uſe, even in this place, of the Doctrine of the Decree in general; yet, as they cannot make application of it in particular for them, ſo neither ought they to make application of it in particular againſt them; but to look unto their duty, which is to beleeve.
7. '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 proceed (it admitting degrees,) ſo their preparatory hope (if you pleaſe by that name to let it be diſtinguiſhed from the miniſterial hope before mentioned) is encreaſed, Zech. 9.11, 12. Mark 12.34.
10. The Soul meaſurably prepared, looking unto and thirſting after Chriſt Jeſus, as propounded in the Goſpel, in the diligent uſe of means, is (in reſpect of preparatory work) nextly diſpoſed, and immediately called to beleeve.
11. There can be no Example found in the whole Scripture, that ever God forſook ſuch a Soul, which did not firſt forſake him.
Self-encouragements from qualifications are Legal, and therefore pleaſe us beſt; Encouragements according to truth are Evangelical, and therefore will help us beſt. Error in it ſelf tends not to our furtherance, nor Truth to our hinderance. Truth is a far better encouragement then Error.
That there is before faith hope in the uſe of means, and (ordinarily) not otherwiſe, encourageth unto diligence, and deters from negligence.
That before faith there is not certainty, leaveth place for legal humiliation, and the ſpirit of bondage, and bloweth upon the glory of all fleſh without Chriſt.
Hereby the Soul (however qualified) juſtifieth God if he ſheweth no mercy,Mar. 16.16. John 3.16. Revel. 3.20. 2 Tim. 2.25. Aug. l. 5. de Perſ. cap. 16. Cavendū eſt igitur vè dū timeamus vè tepeſcat hortatio, extinguatur oratio accendatur elatio. waiteth under the [If you beleeve] of the Goſpel for mercy, magnifieth God for free and undeſerved mercy being made partaker thereof.
It is not an inconſiderable part of this Cauſe that was acted by Auguſtine one thouſand two hundred years ſince (though more tacitly and in its principles) where he uſed that approved ſpeech of his: We muſt take heed, leſt (whileſt we fear our Exhortation being cooled) Prayer be damped, and Pride inflamed.
That the Soul (in meaſure prepared) called immediately to beleeve, wait in the uſe of means, with preparatory hope, under the [If you beleeve] of the Goſpel, for Chriſt, as acting by his ſpecial grace to ingenerate faith, whereby the Soul paſſively receives him, and whence (through aſſiſting grace) it may (by the act thereof) come unto him, is the method of the Goſpel, ought to be the direction of the Miniſtry, and courſe of the Soul; being Chriſts own way, and therefore the moſt hopeful and moſt ſpeedy way for the attaining of faith and ſalvation thereby.