The Orthodox Evangelist, Treatise · Chapter 10
CHAP. X. Saving Faith is the Effect of true ſpecial Grace, that is, of Grace flowing from God, according to Election, and from Chriſt, according to Redemption, viz. as the Redeemer, and Deſigned Head of his Elect.
FOr the better proceeding, in the Diſcuſſion of this Queſtion, Let us ſee,
1. Conſider what Saving Faith is?
2. Free the Term of Grace from ambiguity, by a juſt diſtribution 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,Saving Faith What? flowing from Election, whereby the ſoul receiveth Jeſus Chriſt as its Lord, and Saviour; according as he is revealed, and propounded in the Goſpel, Tit. 1.2. John 1.12. Col. 2.6.
Grace is,
Increated,
Created,
Natural in Nature.
Pure.The Diſtribution of Grace.
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 Elect, 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, increated 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, ſtrengthened 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 Miracles, of which, 1 Cor. 12. Gifts that qualifie for ſome eminent 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 actual Head upon the Soul; ſo as it enables the Soul to yeild obedience in meaſure unto that Command; to the obedience whereof it moveth.
In it 4 things are diligently to be attended, and diſtinguiſhed.
1. The Authour of this Motion, viz. the increated Spirit 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 mother 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, unto 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, whereof none but the Elect (nor they until vocation) are made partakers 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 effectual 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, Perſeverance, Glorification, &c.
Saving Grace, is not only above the Power of the grace of nature, but alſo above the Power of ſupernatural common grace: and conſequently, not attainable by free-will,Spiritus Sanctus non operatur vel unicum etiam gradū fidei ſalutaris & juſtificantis, in non electis Sph. ex de gra. univ. reſp. ad Erot. 28. Habitus gratiae & gloriae in ipſo, & in nobis, unius ſunt ſpeciei. Twiſſ. de Elect. l. 1. p 2. ſtrengthened with both the grace of nature, and ſupernatural 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 diſtinguiſhed 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 receive from Chriſt of that Spirit in meaſure, but he that is joyned 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:Eſt inter Chriſtum, & omnia Chriſti membra, continuitas quaedam ratione Spiritus Sancti, qui pleniſſimè in Chriſto capite reſidens, vnus & idem numero ad omnia ejus membra diffunditur. Dav. Col. 1.18. Cain Servatoris non fuit particeps ut Servatoris; nec particeps ejus eſt impius quiſquā. Jun. de nat. & gratia collat. confir. rat. 10.24. & 27. ſaving grace is from Election; 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 partakers 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 partaker of a Saviour, as a Saviour: neither is any other ungodly man.
3. In reſpect of the next efficient cauſe: the next efficient cauſe of ſaving grace, is a motion of ſpecial grace; the next efficient cauſe of ſupernatural common grace, is a motion 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 duration: common grace is mortal, Matth. 25.29. Saving grace is immortal,Free-grace What? 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 application of grace and glory unto elect ſinners: ſo, as election, or the act of willing grace and glory,Tua enim omnia, & à nobis petis, nihil niſi ſalvari. foreign. Damaſc. de Fide Orthodoxa. lib. 4. cap. 24. Gratuitas Favor. is meerly becauſe it pleaſeth him, without reſpect of Chriſt as any Cauſe or Motive 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 therefrom. 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, Glorification, &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, Philip. 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 goeth: 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 remiſſion 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, even 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 without hope, in reſpect of himſelf; as it is a great ſin for the greateſt ſinner to be without hope in reſpect of Chriſt. Carnal preſumption of mercy, becauſe our ſins are comparatively little, leſſens the demerit of ſin. Deſpair of mercy, becauſe our ſins are great, leſſens the Merit of Chriſt A mans nearneſs unto, or remoteneſs from, the participation of grace (according to Gods ordinary Diſpenſation) is not to be judged, according to his Commiſſion of more or fewer ſins, but according to his proceeding in the preparatory work. A man may have committed many ſins, yet being Miniſterially diſpoſed, in reſpect of the receiving of Grace, he is near to ſalvation. A man may have committed fewer ſins, yet being without the preparatory Work of Law, and Goſpel; he is far from ſalvation. 'Tis not a mans former commiſſion of ſin, but his continuance in ſin, that keeps him far from ſalvation.
For the fuller clearing the deſcription of Free-grace, ſome Objections are to be removed: the former whereof concern the Freeneſs of grace in reſpect of Election; the other in reſpect of the Application of the good of Election; i.e. that good whereunto we are elected.
Obj. 1. Epheſ. 1.4. According as he hath choſen us in him before the Foundation of the world. Here the Apoſtle ſeemeth to make Chriſt the Cauſe of Election; therefore,foreign. Though it be be rendred [through] in Engliſh. 'Tis [in] in the Greek. Election is not a free act.
Anſ. The Particle [In] is not always taken cauſally, 2 Theſ. 2.13 Becauſe God hath from the beginning choſen you to ſalvation, in ſanctification of the Spirit, and belief of the truth: i. e. in ſanctification, and belief of the truth, as the way, not as the cauſe of ſalvation. True: the Apoſtle ſaith, We are elected in Chriſt: but he ſaith not, That we are elected for Chriſt. We are ſaid to be elected in Chriſt, becauſe Chriſt is the Meritorious cauſe of the Application of the good of Election: ſo that [in Chriſt] in this place, is the ſame with [by Chriſt.] 1 Theſ. 5.9. For God hath appointed us to wrath, but to obtain ſalvation by our Lord Jeſus Chriſt. '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.
*Eſt quaedam Dei Dilectio erga nos unde profecta eſt Miſſio Chriſti. John 3. Twiſſ. vind. grat. de elect. lib. 1. part 2. deg. 3. Sect. 1. Etenim ex dicto Petri, conſtat Chriſtū ut Mediatorē (qualis hic conſideratur) non eſſe praedèſtinationis cauſam, ſed effectum, 1 Pet. 1.20. Piſc. de praedeſt. N. 97. Meritum Chriſti noneſt abſolutum. Cham. To. 3. l. 9. c. 1. S. 7.That we may rightly diſcern this truth, of ſo ſpiritual and high a nature: we muſt carefully diſtinguiſh between Election, and the Application of the good of Election: between Gods Act of willing grace, and glory to be applyed, and the actual application of grace and glory willed by God. God electeth, (that is, he willeth grace and glory to be applyed unto his people) without any reſpect of the Merit of Chriſt, as a Cauſe or Motive of that volition: but the actual Donation and Application of that grace and glory is for the Merit ſake of Jeſus Chriſt. Chriſt is the Effect of Election, or of the Love of God; but he is the Cauſe of the ſalvation of the Elect. He is the Effect of Election, therefore called a Servant, and ſaid to be elect of God. Behold my Servant whom I uphold, my Elect in whom my ſoul delighteth, Iſai. 42.1. His Incarnation, Heb. 10.5. His Office, John 6.27. His Acceptation in that Office, Jeſ. 53.10. all proceeds from the Love of God.
Election is God himſelf electing, according to that received, and regulating Propoſition: Whatſoever is in God, is God: To ſay then, That Chriſt is the Cauſe of Election, or of the Love of God: were to ſay, There might be given a Cauſe of God; yea, that God is an Effect, and conſequently that God is not God. God hath ordained that the Merit of Chriſt ſhould be the cauſe of our ſalvation, but he hath not ordained that Chriſt ſhould be the Meritorious cauſe of his ſo ordaining: which implyeth a manifeſt contradiction.
Chriſt then is the Cauſe of the gift of Eternal life, but not of Gods Will, to give Eternal life unto us. Chriſt is the Cauſe of ſalvation, but not of Gods Decree to ſave. Chriſt, Epheſ. 1.4. is made the Cauſe of Sanctification. And 1 Theſ. 5.9. he is made the Cauſe of Salvation: but he is no where made the Cauſe of our Election. Chriſt is the Meritorious Cauſe, the Application of all ſpiritual Benediction in Heavenly places, but not of Election.
Obj. 2. Ephe. 1.6. To the prayſe and glory of his grace, wherein he hath made us accepted in the Beloved. If accepted in Chriſt, then loved only in Chriſt: therefore, Chriſt is the cauſe of Gods Love.
Anſ. The Love of God is taken for the Act of Love it ſelf; viz. Election, or for the effect of his love; viz. Vocation, Juſtification, &c. Chriſt is the cauſe of the latter, not of the former: By Acceptation in this place, we are to underſtand Juſtification; of which Chriſt is the cauſe. He is the cauſe why we are juſtified, but he is not the cauſe of Gods Decree to juſtifie us. Gods ſpecial Love is his Will to beſtow all ſaving good upon us. All which good he willeth to us without Chriſt, as a cauſe of his volition: but not without Chriſt, as a cauſe of the application thereof. 'Tis the ſame Volition, or Act of Willing in God, by which he willeth the Being of a Mediatour; and the Salvation of the Elect for the Merits ſake of this Mediatour. The Salvation of the Elect, is not the laſt end of the Merit of Chriſt; but Gods Supream end is the Manifeſtation of the glory of his grace, in a way of mercy, tempered with juſtice: whereunto, both the Merit of Chriſt, and the Salvation of the Elect conjoyned, are the means; and make one fit Medium thereunto. Like Objections from ſome other Texts of like nature may receive the like anſwer.
Notwithſtanding it be a truth, That Chriſt is not the cauſe of Election; yet it is alſo a fundamental Truth, That Chriſt is the Meritorious cauſe of the Application of the good of Election, 1 Theſ. 5.9. 2 Cor. 1.20. Acts 4.12.Particulo gratis excludu tur merita noſtri, non Chriſti. Bucan. loc. 31. queſt. 16. Foedus graetiae nullā propriè dictam, aut antecedentem conditimem requirit. Med. cap. 22. th. 19 Ex tali inquam conditione ſi penderēt promiſſiones Dei, actum eſſet de ſalute noſtra. Coron artic. 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. & 5. Si feceris hoc vives: par…icula [ſi] eſt foreign. Sicredideris: particula [ſi] non eſt foreign Buc. loc. 21. q. 3. In which reſpect we are ſaid to be choſen in him, Epheſ. 1.4. Aſcribing due glory unto the Father, takes not from, but adds to the glory of the Mediatour. That Name above all names, given unto the Mediatour; is, Jeſus Chriſt the Lord, Philip. 2.9, 10, 11. Gods Name is, the God and Father of our Lord Jeſus Chriſt, 2 Cor. 1.3. Epheſ. 1.3. 1 Pet. 1.3. Chriſt is all, and in all, Col. 3.11. God is all in all, 1 Cor. 15.28. Chriſt is all and in all efficiently, and meritoriouſly: God is all in all eſſciently, and originally.
Obj. 3. The active and paſſive Obedience of Chriſt, is the condition of the ſalvation of the Elect, Jeſ. 53.10. As Adams perſonal and perfect obedience was a condition in the firſt Covenant: therefore, though grace be free in reſpect of election, yet it is not free in reſpect of the Application of the good of Election.
Anſ. The Application both of grace and glory, and all the good of the Covenant of grace, are free to us: though conditioned unto Chriſt. Free-grace exciudes not Chriſts Merit, but mans merit.
Obj 4. Faith is a condition (though not of it ſelf, yet) of ſalvation, & that in the Elect themſelves: therefore the Application of ſalvation ſeems not to be free in reſpect of the Elect.
Anſ. A Condition, is either a Condition properly ſo called, (i. e. an antecedent Condition,) Or a Condition improperly ſo called: i. e. a conſequent Condition. A Condition (properly ſo called) is a Law, or Obſervation, annexed to a buſineſs; the performance whereof lyeth upon the Covenant; and accordingly the buſineſs becometh valid, or null. Such a condition was Works in the firſt Covenant. If Faith were ſuch a condition, there would ſoon be an end of the Covenant of grace: yea, the Covenant of grace, were indeed no Covenant of grace. A Condition improperly (ſo called, or a Conſequent Condition) is ſuch a condition, whoſe performance by the Covenantee, is abſolutely undertaken for; and irreſiſtably wrought by the Covenantor, and not left in ſuſpence upon the Covenantee, to be performed by his own ſtrength. Faith is a conſequent condition, not an antecedent condition. So as this Propoſition, I will give Eternal life unto the Elect, if they do believe: is aequivolent unto this, I will out of my abſolute will give unto the Elect Eternal life, becauſe I will out of my abſolute will give unto the Elect to believe. The Condition of Faith depends not upon the Will of the Elect; either to be, or not to be; but upon the abſolute and gracious Will of God.
Obj. 5. Repentance and New-obedience, are neceſſary to ſalvation, Luke 13.3. Heb. 3.14. Therefore the Application of the good of Election ſeemeth not to be free in reſpect of us.
Anſ. Good Works (which is alſo true of Repentance) are neceſſary, as the way appointed of God unto ſalvation: but not as the cauſe; this were to change the Covenant of grace, into a Covenant of works. Our good works are the effects of grace, the reward of our good works is a reward of grace. Good Works are neceſſary to ſalvation, as the way, not as an inſtrument, or cauſe: Faith is neceſſary as the way, and as an inſtrument:The term [Special] why diligently to be obſerved? the active and paſſive Obedience of Chriſt is neceſſary, as a Meritorious cauſe.
The Reaſon why the term [Special] is diligently to be obſerved in this Propoſition, is, That we may the more diſtinctly conceive of the nature of grace, and both diſcern and eſchew the errour of the enemies of grace; who ſo affirm it, as in effect they deny it: and whileſt they ſeem to ſtand for grace, they indeed withſtand, and overthrow it: either by an equivocation in, or by a ſophiſtical interpretation of the term Grace. *Pelagiani naturae vim gratiae nomine nuncupare ſolebant quo ſententiāſuā occultarēt & offenſam hominū de gratia Dei ſanctè ſententiā e… commodiùs vitarent. Twiſſ. vind. grat. errat. 9. Sect. 9.The Pelagians, Semi-pelagians, Jeſuits, and Arminians, all affirm this Propoſition, viz. That Faith is the Effect of Grace; but underſtanding the word Grace therein, in ſuch a various and graceleſs ſence, as followeth. The Pelagians underſtand by grace, only the grace of nature: that is, the remainder of the Image of God in man after the fall; whereby, the Will without any further help from ſupernatural grace, is able to believe. Thus the Pelagians confound grace, and nature. The Semipelagians, or Maſſilienſes (men of much account for learning their time, whom Proſper in his Epiſtle to Auguſtine calleth the Reliques of the Pelagians) underſtand by grace, the conjunction of ſupernatural grace, with free-will. So as they both concure together as Joynt-workers, and partial-cauſes (i. e. fellow-cauſes) in working of faith. Which help of ſupernatural grace, man (according to them) merits by the good uſe of his free-will.
The Jeſuits underſtand by grace;Facientiquod in ſe eſt, preſertim ſi vivat ſub notitia Evangelii, Deus non denegat auxilium primae gratiae. Smiſing. diſp. Theol. Tom. 1 Tr. 3. diſp. 6. Fidelis faciens quod ex ſe eſt, ex congruo meritur gratiā juſtific antē idem. 623. Juſtificatus poteſt de congruo mereri gratiam perſeverandi idem. 700. N. 518. Juſtificatus poteſt de condigno mereri ſalutem. ibid. the conjunction of free-will, and ſupernatural grace; So as they both concur, as joynt, partial, or fellow-cauſes, in the working of faith. Where alſo note, That they underſtand not faith as we do; but define their faith, to be a general knowledge, and certainty, whereby they conclude the Word of God to be divine and true. The Sum of their Doctrine comes to this. To the natural man that doth what in him lyes, (eſpecially if he liveth under the knowledge of the Goſpel) God will not deny the help of the firſt grace. The believer that doth what in him lyeth, merits with the merit of congruity, juſtifying grace, (i. e. habitual grace, according to them) The juſtified perſon may merit with the merit of conguity, the grace of perſeverance. The juſtified Perſon perſevering, may merit ſalvation, with the merit of condignity. The Arminians underſtand by grace; the conjunction of ſupernatural grace, (yet that is but ſupernatural common grace) with free-will: So, as both concur together as co-working, joynt, partial, or fellow-cauſes of faith; as it is with a man and a boy drawing the ſameſhip together So as the work is not wrought by grace alone without free-will, nor by free-will alone without grace; but by both together. Whence it followeth, (according to them which they alſo affirm) that as much grace on Gods part may be put forth upon one that finally reſiſteth the motion of grace: as there is upon one that yeildeth obedience thereunto. And that the laſt and concluſive reaſon in ſuch a caſe, why one believeth, and the other believeth not, is from the free co-operation of 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 converſion. 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 ſaving 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 Redeemer, 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 (notwithſtanding 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.Concl. 1. 2. Only the Elect do believe. 3. Faith, (i. e. Saving 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 certainly 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 expreſſeth by the term Calling, 1 Cor. 1.26. he expreſſeth by the term Chooſing, or Election, ver. 21, 28. God hath choſen the fooliſh things, God hath choſen the weak things, things which are deſpiſed 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 believe, 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, Concl. 2. foreign. Spanh. exc. de grat. Annot. in Sect. 21. Nulla vis infertur ſacris literis, & verbis Chriſti. Si quis dicat peccatū Angelorum primum, & p…incipale fuiſſe, quod voluerint acquieſcere in veritate Evangelii, de Chriſto propoſito. Zanc, de pec. lib. 4. cap. 2. Non dans prohib…s, allegari non ſol…t, ubi inquiretur in verā r…i cauſam. Spanh. exerc. de grat. reſp. ad erot. 32.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 impotency 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 Reprobate; 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,Conclu. 3. ſo it) is the effect of election; 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 effectually,) 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,Twiſſ. de permiſſione. lib. 2 cr. 4. Sect. 6. Redemptio eſt ex electione, & fides electorum tantū Spanh. exer. de grat. reſp. ad erot. 24. Nam in Dei Decreto haec reciprocātur, (Chriſtus mortuus eſt pro credentibus) & ſoli ſunt credentes pro quibus Chriſtus mortuus eſt. Rhetorf. de grat. ex. 2. c. 2 Twiſſ. de erratis. lib. 3. errat. 8. S. 2. 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 expreſly 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 mercy, 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 meritorious 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 glory. 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.