The Orthodox Evangelist, Treatise · Chapter 12

The Orthodox Evangelist · Treatise · Chapter 12

p. 257CHAP. XII. The Soule is paſſive in Vocation.

FOr the clearing and confirming of this Propoſition, ſeven things are to be conſidered.

1 What Vocation is.

2 What it is for the Soule to be paſſive.

3 What the Habit of Faith, or any other Grace is.

4 What the ſecond act, Life-operation, or exerciſe of Faith, or any other Grace (commonly called the act) is.

5 The juſt diſtinction between the Habit, and the ſecond Act, or exerciſe of Grace, which is carefully to be obſerved.

6 That the habit of Faith (which alſo holds in any other Grace) precedes the ſecond Act, or exerciſe thereof.

7 That in receiving the habit, the Soule is paſſive.

What Vocation is.

Vocation is the infuſion of a principle of Life (or as ſome ſpeake, of the ſolitary habit of Faith,Vocation, what? in whoſe ſenſe this Propoſition alſo ſtands good and untouched) by the Spirit into the loſt Soule (in meaſure ſenſible of its inability, and enmity to beleeve, repent, or doe any good) by the meanes of, and together with the external call of the Goſpel, in which worke the Soule (notwithſtanding any preparatory worke) is meerly paſſive, i. e. a meere paſſive receiver.

This gracious, and ſaving work of the Spirit, infuſing life into the Soule, is called Vocation, by a Metonymie, i. e. a Figure, naming the work it ſelfe, by the name of the inſtrument, and external meanes, by which the Spirit works it.

What it is for the Soule to be paſsive.What it is for the Soule to be paſſive.

Paſſiveneſſe, or ſuffering, is either Perfecting, tending to the good and perfection of the ſubject; ſo the Creature, which before was nothing, ſuffered in receiving its being; the Life-leſſe body of Adam when it was made alive, the Soule of Nebuchadnezzar, when his reaſon returned to him: Or Corruptive,Paſſio Perfectiva, Corruptiva. Keck. Phyſ. lib. 3. c. 16. tending to the hurt and deſtruction of the ſubject; ſo the Creature ſuffers, in being made ſubject to vanity; the body of Adam putrifying in the grave and the Soul of Nebuchadnezzar, when it was depriv'd of reaſon.

p. 258The paſſiveneſſe of the Soule, is the obediential ſubjection of a Soule Miniſterially prepared, wherein being unable to act, it only receiveth the impreſſion of the Agent.

The Will in reſpect of this firſt reception of Grace, hath neither the nature of a free Agent, nor of a natural Patient, but of an obediential ſubjection.

Obediential ſubjection, is that capacity in the ſubject, to receive an impreſſion from the agent, whereby as it remaines without ability in itſelf, to put forth any cauſal vertue, in order to ſuch an effect; ſo neither hath it any ſuch repugnancy, or contradiction in its nature, whereby it is rendred uncapable of being made partaker of ſuch an impreſſion, or effect, by the power of a ſupernatural cauſe.

Briefly,Impoſſibile Naturâ, Naturae. there is in ſuch a ſubject, in order to ſuch an effect, an impoſſibility by Nature, but not to Nature; i. e. an impoſſibility in reſpect of its owne power, but a poſſibility in reſpect to a ſupernatural power; this was the condition of thoſe bones, Ezek. 37. in reſpect of Life; though there was in them a ſimple impoſsibility to live of themſelves, yet there was no impoſſibility but that they might be made alive, by the power of God. Power to receive a new forme is either Natural, or Obediential; Natural is in the thing, or matter that is changed, as in the ſeed of an Herb, there is power to become an Herb; Obediential power of a ſubject to receive a new forme, puts not any cauſal power in the thing, or matter to be changed, all ſuch power is without it, viz. in the efficient; there is only a power of reception in the thing, or matter; all power of cauſality being without the thing in the efficient. So ſtones are in an obediential power to become men, that is, there is in them a ſubjection to become Men; but all cauſality whence they doe become men, is without them, and in the efficient thereof, namely God.

Obediential ſubjection is a capacity in the Creature, to receive the impreſſion of the firſt cauſe.

For the Soule then to be paſsive in the work of Vocation, is for the Soule to receive the firſt ſaving grace, and ſupernatural effect of the Spirit of Chriſt; ſo as the Soule it ſelfe in this work is no way active, from any ſuch principle of activity as is p. 259of any power to produce ſuch an effect, no more than there is in a dead man to produce life;Tho. 1, …ae. qu. 111. Art 2. in this worke the will is only moved of God, but moveth not it ſelfe. The Soule in this paſsive reception acteth not, only it receiveth the impreſsion of the Agent; as Adams body was a paſsive receiver of Life, inſpired by God thereinto, Gen. 2.17. formed, and organized, but yet life-leſſe, and breathleſſe; ſo were thoſe bones, Ezek. 37.8.10. and the body of the Shunamites childe, 2 King. 4.34. Hence the infuſing of life into the Soule is compared to quickning of the dead, Epheſ. 2. As a veſſel is a paſſive receiver of the liquor poured into it, the Soule is compared unto a veſſel, Rom. 9.21.23. and 2 Tim. 2.20, 21.foreign And not only in the application of juſtifying grace is the love of God ſaid to be poured out abundantly in our hearts, Rom. 5.5. but alſo the creating of inherent grace in the Soule by the Spirit, is compared to the infuſion, or pouring out of precious liquor thereinto.

God, in effectual Vocation, makes us veſſels of honour.

In Vocation (notwithſtanding all preparatory work) life is wrought by the quickning active Spirit of Chriſt,Vocare est facere vas in honorem. Auguſt. Epiſt. 105. Twiſſ. vind. grat. l. 1. par. 1. digr. 8. S. 4. What the habit of faith, or any other grace is. in a dead paſsive Soule.

What the habit of faith, or of any other ſaving grace is.

The habit of ſaving grave in general, is an inherent and permanent frame of ſaving qualities, infuſed into the Soule.

The habit of faith in particular, is an inherent, and permanent quality (whereby Chriſt is received) infuſed into the Soule, by the Spirit; in reſpect of which the Soule is only a meer paſsive ſubject, and not any way an efficient.

The ſame habitual grace, in ſeveral reſpects, hath divers names.

Being conſidered as a potent quality, that is, ſuch a quality as is predominant in the ſubject where it is,foreign non eſt ad malum qua tale, coron. Artic. quart. de converſione. and enabling the Soule (through the concurrence of aſsiſting grace) to all duties, and above all oppoſitions, it is called a power.

Being conſidered as a cauſative quality, that is, ſuch a quality as is not only firſt, but hath the nature of a cauſe, unto the conſequent ſecond acts following from thence, it is called a Principle.

p. 260Being conſidered as an infuſed, inherent, and permanent quality, diſpoſing the ſubject to the ſecond acts, it is called a Habit.

What the ſecond act, What the ſecond act, Lifeoperation, or, &c.Life-operation, or exerciſe of faith, or of any other grace (commonly called the Act) is.

The exerciſe of faith or of any other ſaving grace, is a Life-operation, flowing from the infuſed power, principle, or habit, through the help of the antecedaneous concurrence of aſſiſting grace, in reſpect of which, the beleever is not only a ſubject, but alſo an efficient co-working cauſe.

The juſt diſtinction between the habit,The juſt diſtinction between the habit, &c. and the ſecond act or exerciſe of grace, is carefully to be obſerved.

The ſupernatural power, principle, or habit, (for all thoſe termes mean the ſame thing) is the firſt act; the Life-operation is the ſecond act.

The habit is the grace it ſelfe,Pemble of grace and faith. p. 84 or the nature of grace; the Life-operation, or Life-act, is the exerciſe of grace.

The habit is converſion in the firſt act; the Life-operation, or Life-act, is converſion in the ſecond act. The habit is actually, or an active principle exiſting without its cauſes; the Life-act is action. The habit is an immanent act, i. e. ſuch an act as is inward, and abideth; The Life-act, is a tranſient act, that is, ſuch an act as paſſeth away. The habit is the will it ſelf; the Life-act is the volition. The habit is the inclining of the ſoule to the object of its action; the Life-act is the union of the ſoule with the object. In the infuſion of the habit the ſoule acteth not, but is onelyonly acted;Haminis vero primtsm paſſio quòa trahitur à patre; deinde act io quòu tractus venit ad Chriſtum. Jun. de nat. & grat. collat. 11. l. 57. In the Life-act the ſoule being acted, acteth. The habit God worketh without us; the Life-act, God worketh with us. In the habit of faith, is the being of faith it ſelf; the Life-act of ſaith, is the working of this grace now wrought. The infuſion of the habit is effectuall vocation: The Life-act of faith, is our anſwer unto the call of God. Effectual vocation is called the drawing of the Father, Joh. 6.44. our being taught of God, our hearing and learning of the Father, John 6.45. The Life act of faith is the ſouls immediate comming unto Chriſt, upon its being drawn, taught of God, and having p. 261heard and learned of the Father. By the infuſion of the habit, the immediate and irreſiſtable work of the Spirit of grace, God converteth the ſoul? By the Life-act, the ſoule being converted, converteth it ſelf unto God. By the inſuſion of the habit, God maketh us his people, Hoſ. 2.23. 1 Pet. 2.10. By the Life-act, we avouch him to bee our God; we ſay it in truth, and lye not; we unſay it not again. By the habit, we are made good trees; by the life-act, we bring forth good fruit.

The habit, or firſt act, doth not alwayes infer the ſecond; it may be without the ſecond; but the ſecond alayes ſuppoſeth the firſt. Two contrary habits may be together in the ſame ſubject, as grace and originall concupiſcence in the ſoul; heat and cold in the ſame water: but there cannot be two ſecond acts proceeding from thoſe contrary habits, at the ſame time. The habit is a principle inhering in the wil as its ſubject, and denominating it willing, after the nature of a quality; the life-act floweth efficiently from this principle, and is accountable to us, as a good act, unto which, God in his mercy hath appointed a reward.

The habit unto the act,Suarez. Meraph. Tom. poſt diſp. 44. Sect. 8. is as the faculty of ſight to actuall ſeeing or viſion. Ariſtotle compareth the habit to a man ſleeping, the act to a man waking.

The habit of faith (which alſo holds in any other grace) precedes the ſecond act or exerciſe thereof.The habit of faith precedes the ſecond act or exerciſe of faith.

The habit of faith (which alſo holds in reſpect of any other grace) goeth before the ſecond act (commonly called the act, or Life-operation) or exerciſe of faith, appeareth thus, from the order of the firſt, and ſecond act; The habit is the firſt act, the Life-operation is the ſecond act: Firſt as before Second. The nature of the thing teacheth the being of grace (which is life it ſelf) to be before the vital operation of that grace; the grace of faith, is the being of faith it ſelf, called the Spirit of faith, 2 Cor. 4.13. The vitall operation of faith, expreſſed by the acts of coming to Chriſt, Joh. 5.4. & 6.44, 45. Eating of his fleſh, verſ. 54. Drinking of his blood, ibid. anſwering the call of God, muſt needs follow the being of faith; we cannot act before p. 262we are; we cannot act acts of life, (ſuch as coming, eating, drinking, anſwering are) before we are alive; the cauſe precedeth the effect; the grace of faith is an efficient cauſe, the Life-operation is the effect.

All creature-effects (i.e. all ſuch effects, as proceed from the creature, according to the order of ſecond cauſes, whether acts, or habits, for acquired habits follow acts) preſuppoſe a principle, virtually, or formally, containing ſuch effects. But ſupernatural life-operations are creature-effects, whoſe principle is the ſame with an habit, as hath been cleared in the explication of an habit) therefore ſupernatural life-operations preſuppoſe a principle foregoing ſuch acts. That ſupernatural life-operations are creature-effects is manifeſt; grace, the new-creature (whether conſidered in part, or whole) is a creature.

That creature-effects preſuppoſe a principle in the ſubject, formally, or virtually containing ſuch effects, appeareth by this induction. All creature-effects, or actions, are either ſupernaturall, proceeding from a ſupernatural principle infuſed, or inſpired; or moral, whoſe principle is the Law written in the heart, Rom. 2.14. hence are actions of external conformity to the Law; or artificial, whoſe principle is right reaſon; or natural, which flow from inclination, or inſtinct.

Obj. 1. Acquired habits (as Arts and Sciences, ex. gr. the knowledge of a Phyſician, the faculty of a Scrivener, the skill of a Tradeſman, &c.) are gotten and cauſed by multiplied acts, therefore all creature-effects do not preſuppoſe principles in the ſubject, formally or virtually containing ſuch acts.

Reſp. 1. Albeit acquired habits were ſuch creature-effects, as did not preſuppoſe their principle (as before) in the ſubject; it weakned onelyonly the argument, not the cauſe, which proceeds onelyonly, concerning ſuch natural creature-effects, as acquired habits are not; but the argument (ex abundanti) proving all creature-effects, and conſequently acquired habits, to preſuppoſe ſome principle of them in the ſubject concludes the queſtion, much more evidently in reſpect of ſupernatural creature-effects.

p. 2632 Notwithſtanding there be many artificial acts, that may be done without a habit acquired, as he may ſcrible, that hath not the faculty of writing well; yet, even thoſe acts, according to the ordinary courſe of ſecond cauſes, be not done without ſome inherent principle; they may be done, without a habit (i.e. Such a principle, that ſo affects the ſubject, as to enable it to act promptly, eaſily, and with delight) but they cannot be done without a principle ſimply to enable the ſubject to act.

Obj. 2. The act of Propheſying was not by way of habit, therefore there were not principles thereof in the ſubject.

Anſw. The gift of Propheſie was miraculous, therefore falleth not under the compaſſe of creature-effects proceeding according to the order of ſecond cauſes.

2 Principles are either tranſient, or inherent, the act of Propheſie flowed from the tranſient, and paſſing inſpiration of the Spirit, whence, they propheſied when they were inſpired, though not from an inherent principle, therefore could not propheſie when they pleaſed.

We may diſtinguiſh between the matter of Propheſie, and the act of publiſhing that matter of Propheſie; the matter of Propheſie was miraculouſly inſpired, therefore without the limits of the queſtion as before, the publication of that matter was a creature-effect, proceeding from principles natural, rational, and ſpiritual.

Obj. 3 The act i.e. the Life-act of faith, by which the ſoule commeth to Chriſt, is given in the work of Vocation without any foregoing habit.

Anſ. 1 This, as it is barely affirmed without any reaſon given, may, untill then, be ſufficiently anſwered with a denial.

2 We muſt diſtinguiſh between Vocation, wherein, is infuſed into the ſoul, a power to come to Chriſt; and the terme of Vocation, wherein is contained our actuall coming to Chriſt.

If the act of faith be given in Vocation, without any habit in order of Nature foregoing it, then it will follow,

Either that the ſoul is not paſſive in Vocation or Converſion; p. 264a pure Arminian affection, juſtly oppoſed, and abhorred by the joynt vote of orthodox Divines.

Or, that Vocation precedes believing; that is, one may be a Member of the Catholick Church, and conſequently be a Member of Chriſt (in order of Nature at leaſt) before he is a belecver, which none will affirme.

Or, that Vocation followeth the act of faith, whereby the Soule cometh unto Chriſt; which were, to affirme Vocation to follow our union, active receiving of Chriſt, and Juſtification; an aſſertion (in no meane degree) repugnant both unto Divinity and Reaſon.

That they (i.e. the Arminians) ſuppoſe the act,Pemble of grace and faith, p. 59. in Divine graces, goes before the habit, is (ſaith Pemble) an aſſertion, in Divinity not tollerable; which tels us, the tree muſt be good, before the fruit can be good; and that queſtion which Chriſt put to the Phariſees, Mat. 12.34. How can yee that are evil ſpeake good things, is more than any Arminian can tell how to anſwer.

Either the Life-operation, or Life-act, preſuppoſeth life, or the Life-act is life it ſelfe; or there may be a Life-act, without life.

But there cannot be a Life-act before life, nor is that Life-act life it ſelfe; otherwiſe there being an intermiſſion, or ceſſation of that act, there would be a ceſſation of life. Whence would follow interitus gratiae, a falling a way from grace; the immortal ſeed, 1 Joh. 3.9. ſhould become mortal; the beleever, ſo oft as the act of faith ceaſeth (by reaſon of ſleep, or ſinne, or what elſe) becometh an unbeleever; and dying aſleep, muſt either not be ſaved, or be ſaved without faith; therefore the Life-operation neceſſarily preſuppoſeth life.

If the Life-act of faith, whereby the Soule cometh unto Chriſt, have no habit preceding it, in order, then it will follow, either that there is no infuſed habit of faith, or that this infuſed habit followeth the act of faith; but true it is, Firſt, that there is an infuſed habit; Secondly, that this infuſed habit followeth not the act of faith, as we have already ſeen.

Obj. How doth it appeare that there is any habit, it being no Scripture terme?

p. 265Anſ. Though the word Habit were not in the Scripture, yet the thing ſignified by that word being in the Scripture it is ſufficient; according to that received Propoſition, Whatſoever is contained in the Scripture, either in termes, or by manifeſt conſequence, is Scripture. So Divines defend the uſe of the terms, Effence, Perſon, Trinity, and Merit, &c. though the words in ſo many letters are not there found.

That the thing, which thoſe words [habit of faith] intend, is contained in Scripture, is manifeſt, from the nature of a Habit, thus.

An infuſed, inherent, permanent quality, diſpoſing the ſubject (through aſsiſting grace) to ſupernatural acts, is the thing ſignified, or intended, by the words, Habit of faith; the grace of ſaving faith is ſuch an infuſed, inherent, permanent quality, therefore the grace of faith is a Habit; this inherent quality or habit is in the Scripture called, the Spirit of faith, 2 Cor. 4.13. a power, Eph. 3.20. the will, Phil. 2.13. the luſt of the Spirit, Gal. 5.17. the Divine nature, 2 Pet. 1.4. the ſeed remaining, 1 Joh. 3.9. for though the moſt appellations mentioned ſeeme not to be given to the grace of faith only, but to the whole frame of habitual grace, yet in that they are given to the whole frame of habitual grace, yet in that they are given to the whole (whereof faith is a part) they are alſo given to faith, as a part of that whole.

The word habit, is a Scripture terme, uſed Heb. 5.14.foreign, rendered habit by the Latine Tranſlators generally. who by reaſon of the habit have their ſenſes exerciſed, to diſcerne good and evil; the inherent faculty of doing good, and eſchewing evil, is called an habit.

The infuſed, and inherent grace of faith, whether it be called a power, principle, or habit, no way prejudiceth the truth aſſerted; by which of theſe termes ſoever it be called, the thing is the ſame, therefore the cauſe is the ſame, and as firme.

So cleare is the doctrine of infuſed habits (whereof faith is one) that many of the School-men, both ancient, and late,Diſpoſitio aut habit us ille ſupernaturalis, &c. requiritur ſimpliciter ad actum iſtum ſupernaturalem. Reſcript. Ames. ad Grev. c. 10. atteſt thereunto.

p. 266Thoſe habits,Ad quaeſtionem tamen dico, quod oportet ponere fidem infuſam, propter auctoritatom Scripturae, & Sanctorum. Scot. lib. 3. diſt. 33. qu. 1. idem. lib. 1. diſt. 17.9. 3. 11.30. whereby man is diſpoſed to ſuch an end as exceeds Nature, are of neceſſity in men by Divine infuſion. We ought (faith Scotus himſelfe) to beleeve the habit of faith infuſed, for the authority of the Scripture, and of the Saints.

Scotus is commended for deducing out of the Maſter of the Sentences ſuch inferences, as might be apprehended, not to have denied all ſupernatural habits.

Valentia, Valentia, Tom. 2. diſp. 4.9.3. p 4. Ʋbi fusè tractat quaeſtionem Utrum aliqui habit us infundant ur nobis ſupernaturaliter à Deo.unwilling that the Council of Trent ſhould bee thought to have denied infuſed habits, notwithſtanding he denieth not the teſtimony of Sotus, who was there preſent, to be true, namely, that the Council (no wonder if that were difficult to be pronounced by the Adverſaries of the Doctrine of Grace) induſtriouſly abſtained from the word habit, yet endeavoureth to prove (the thing ſignified by the word, being taught by them) not the diſlike of the word, but rather ſome other reaſon mentioned by him, to have been the cauſe why they abſtained from the uſe thereof. In the ſame place hee aſſerreth the being of Habits from Argument, Scripture, and Authority, and mentions other of the principal School-men, like-minded with himſelfe.

The Arminians (though they could not be ignorant, how much it concerned their cauſe, to oppoſe the habit of faith; yet) none of them openly denied it, before Grevinchovius.

Faith (faith Fſtius) both in Infants,Fides eſt habitus à Deo infuſus tam in baptiſmo parvulorum quam in justificatione adultorum. Eſtius, l. 3. d. 23. ſ. 1. & 11. collat is cum. diſt. 24. ſ. 1. and in perſons of diſcretion, is a habit infuſed of God alone.

In receiving the habit of Grace,In receiving the habit of Grace the Soul is paſſive. whether we are to underſtand thereby the ſolitary habit of ſaving faith, or the habitual frame of the New Creature (of which before, chap. 11.) the Soule is paſſive.

p. 267The proof of this Propoſition appeares by Scriptures, Arguments, Authorities.

By Scriptures thus:

Phil. 2.13. For it is God which worketh in you, Velle non de ſubſtantia voluntatis ſed de nova qualitate accipitur. Bucan…oc. 18 qu. 10.both to will, and to doe, of his owne pleaſure. The Apoſtle here diſtinguiſheth between doing, and a power to doe, which hee calleth the will; both theſe are wrought of God; to will, or power to doe, he worketh without us; to doe, he worketh by us; in the firſt we are paſſive, and not active; manifeſt it is, the Soul cannot actually doe, whilſt it is but yet receiving power to doe: in the ſecond, we are not only paſſive, but alſo active; yet ſo, as wee are paſſive, before we are active.

A ſecond Scripture, for the confirming of this truth,foreign. we have Phil. 3.12. But I follow after, if that I may apprehend that, for which alſo I am apprehended of Chriſt. The Apoſtle here expreſly (as thoſe that underſtand the Original know) makes mention of himſelfe in the paſſive voyce, as being received by Chriſt; before he makes mention of himſelfe in the active voyce, as having actively received Chriſt.Receptie reſpeciu hominis, eſt vel paſsiva, vel activa. Medulla. l. 1. c. 26. Upon this Text, Doctor Ames grounds that Spiritual, and profitable diſtinction of a double receiving of Chriſt, Paſſive, and Active; Paſsive, whereby the Spiritual principle of grace is ingenerated. Active, proceeding from that ingenerated habit of grace, and the operation of God fore-going, and exciting thereunto; we are received of Chriſt before we doe receive Chriſt. Chriſt in working the grace of faith receiveth us, by the act of faith we receive him; Chriſt taketh the Soul, before the Soul taketh him.

A third place to the ſame purpoſe is Epheſ. 2.1.5. And you hath he quickned, who were dead in treſpaſſes and ſins, even when we were dead in ſins, he hath quickned us together with Chriſt. The infuſion of the habit of Faith, or Grace into the Soul, is the quickning of the Soul, until then the Soul is dead; as a dead body, ſo a dead Soul is paſsive, in reſpect of its quickning or being made alive. That the infuſion of ſaving faith, or ſaving grace is the infuſion of Life, appeares thus.

p. 268The Spirit of the Command and Promiſe, viz. that infuſed grace which inclineth us to obey the Command, and receive the Promiſe, is Life; the Image of God in Adam, which conſiſted in a conformity to the Command, was his ſpiritual life; the ſpirit of Faith is the ſpirit of the Command, 1 Joh. 3.23. this is his Commandement, That we ſhould beleeve on the name of his Son Jeſus Chriſt; that it is the ſpirit of the Promiſe is out of doubt, Joh. 3.33. As the Image of God in Adam (which conſiſted in conformity to the command) was his Spiritual life; ſo the Image of God created anew in the Soul, is life; either this is life, or what can be life? As the ſpirit of ſinne is the ſpirit of death, ſo by the rule of contraries, the ſpirit of effectual ſaving grace is Spiritual life; He that hath the Sonne hath life, 1 Joh. 5.12. But every Beleever hath the Sonne. From the nature of the grace of faith, receiving of Jeſus Chriſt, as our Lord and Saviour, being of the eſſence and form thereof, as a natural principle of natural ſenſe, motion, and action, is natural life; ſo a ſupernatural principle, of ſupernatural ſenſe, motion and action, is ſupernatural life; But ſuch a Principle is ſaving faith, and each other ſaving grace. No Life-leſſe principle can enable the Soul to a Life-act, it cannot be reaſonably conceived how a Beleever (as a Beleever) ſhould not be alive. The ſumme is, this text holds forth an Active-quickning Chriſt, enlivening a dead paſsive Soul.

So from Scripture, the Arguments follow, Firſt, from the ſupernatural nature of the Habit of ſaving faith, or of the habitual frame of the New Creature.

In receiving a ſupernatural Habit,Theologi vocant habirum infuſum per ſe, quiaper ſe & ſua natusra poſtulat ita, & non alitèr fieri. suarez. Meraph Tom. poſt diſp. 44. ſect. 13 n. 6. or Principle, the Soul is paſsive; ſaving faith, or the habitual frame of the New Creature, is a ſupernatural Habit, or Principle; therefore in receiving ſaving faith, or the habitual frame of the New Creature, the Soul is paſsive. Supernatural is that which exceeds the power of Nature, and is received of the Soul by way of inſpiration only, as the gift of Prophecy; or both, by inſpiration and infuſion, as the habits of grace; ſuch habits, the Schools call, [Habits infuſed of themſelves] their very nature denying them to be otherwiſe attained; either by acts, or any created cauſe, whereby they are diſtinguiſhed from Habits infuſed by accident; ſuch as are the gifts of Tongues, and the gifts of p. 269healing; which though they are ordinarily acquired and gotten by acts of ſtudy, and practiſe, yet have ſometime been infuſed, as in the Apoſtles time.

In receiving that ſupernatural ſaving habit, or principle, before which the ſoul hath received no ſupernatural ſaving habit, or principle, the ſoul is paſsive: But the grace of ſaving faith is ſuch a ſupernatural ſaving habit, or principle received, before which the ſoul hath received no ſupernatural ſaving habit, or principle; Therefore in receiving the ſupernatural ſaving habit or principle of faith, the ſoul is paſsive.

From the nature of the ſubject of ſaving faith, which is wholly unable to confer any cauſative power towards the producing of ſuch an effect. In receiving a miraculous impreſsion, the ſoule is paſsive; but the infuſion of the habit of faith, or principle of life in Vocation, or Converſion, is a miraculous impreſsion. Vocation is a miracle (it being no leſſe a miracle to raiſe a ſoul from ſpiritual, than a body from natural death) therefore in receiving the infuſed habit of faith the ſoul is paſsive; notwithſtanding God oft-times makes ſuch uſe as he pleaſeth of men in working a miraculous effect in them; yet becauſe in ſuch works, the whole efficiency alwayes flows from God, and none from man, Men are paſsive in receiving ſuch miraculous effects or impreſsions. Moſes putting his hand into, and plucking it out of his boſome, Exod. 4.7. Naamans dipping himſelf ſeven times in Jordan, 2 King. 5.14. conferred no more power to the curing of their Leproſie, nor the womans touching the hem of Chriſts garment, Mark. 5.28, 29. to the healing of her iſſue of blood, than if they had done nothing.

In receiving that ſaving power to do, before which, there is no ſuch active ſaving power, the ſoul is paſſive (we cannot do any thing, whilſt we are but yet receiving power to do) but in receiving the habit of faith, we receive that ſaving power to do, before which, there is no ſuch active ſaving-power. Therefore in receiving the habit of faith, the ſoul is paſſive.

p. 270Vocation is compared to Circumciſion of the heart, Deut. 30.6. to Creation, to powring out of the Spirit (ſo is the habit of faith there called) Tit. 3.6. to quickning or making alive. As therefore the perſon circumciſed was paſſive in Circumciſion, the creature in its creation, the ſubject quickned in its vivification, and the ſubject into which precious water is powred, is paſſive in reſpect of the water powred thereinto; So the ſoul in Vocation (which is all theſe ſpiritually, as being that work wherein the heart is circumciſed, quickned, hath inherent ſaving grace created in it, and powred out into it, by the Spirit) muſt needs be paſſive. The contrary tenet makes us in the creation of faith to be our own creators in part. An aſſertion, as full of pride, as empty of reaſon; it makes us in part authors of our faith, a high degree of ſpiritual facrilege againſt the glory of Chriſt, and grace of the Goſpel.

Obj. 1. The Soul before, and in receiving of grace, is active in reſpect of the uſe of means, therefore not meerly paſſive.

Sol. Paſſive is taken either abſolutely, for that which is ſimply paſſive, and in no reſpect active; ſo the ſoul is not paſſive; God doth not work ſavingly upon us, as upon ſtocks or ſenſeleſſe creatures: or it is taken reſpectively, for that which notwithſtanding in ſome ſenſe it be active, yet in ſome it is paſſive; the ſoule is paſſive in this latter ſenſe: it is active in reſpect of the uſe of means, it is paſſive in reſpect of any ſaving efficacie by the uſe of means. Sarah was active in reſpect of the uſe of means, yet paſſive in conceiving by the uſe of means, Rom. 4.19. Heb. 11.11, 12. the Shunamites childe (notwithſtanding any natural heat, and radical humor, yet remaining in its dead body) was paſſive in regard of the re-infuſion of the reaſonable ſoule, 2 King. 4.34. notwithſtanding the noyſe of the bones, there coming together, bone to his bone, the ſinewes and fleſh coming upon them, and the skin covering them, yet thoſe breathleffe bodies remaine paſsive in reſpect of life, Ezek. 37.7, 8.

Though there be difference between Gods manner of p. 271working upon them who are dead ſpiritually,Quamvis igitur diſcrimen ſit inter modum agendi, cum ſpiritualiter, & corporaliter mortuos, in via ad vivificationem, nihil tamen in eo reperiri poteſt quod in illis quam in iſtis effectum à Deominus abſolutè pendere facit. Coron. artic. 4, c. 4. and upon thoſe who are dead corporally; yet there can nothing be found which makes the effect of life leſſe abſolutely to depend upon God, in thoſe, than in theſe.

We on the one hand againſt the Enthuſiaſts affirm not onelyonly the power to uſe, but the duty of uſing the means; and on the other hand, againſt the Arminians, deny that man before grace can do any thing, having the power of a cauſe (ſo far forth as cometh from them) in order to Life; becauſe we are reaſonable creatures God proceeds with us in the uſe of means; becauſe we are dead creatures, in reſpect of the efficacy of the means, we depend wholly and abſolutely upon God.

Obj. 2. Where there is a Phyſical or Natural motion of the will, there the ſoul is not meerly paſſive; but

In Vocation, or receiving the habit of grace, there is a Phyſical motion of the will, becauſe there is a gracious motion, which neceſſarily preſuppoſeth a Phyſical motion: Therefore, in Vocation, the ſoul is not meerly paſsive.

Sol. In the motion, or act of the will in Vocation, we muſt diſtinguiſh between the Phyſical or pure natural act of the will, and the graciouſneſſe of that Phyſical act; the ſoul is active in reſpect of the Phyſicall act;Velle nob is est, bene veſſe à Deo. Willer. Syn. cent. 4. error 33. but in reſpect of the graciouſneſſe of that Phyſical act, the ſoul is meerly paſsive: To will is in our own power, to will as we ſhould, is of God.

Obj. 3. Converſion (the ſame with Vocation) is a Life-act; to affirm the ſoule to be meerly paſſive in a Life-act were a contradiction; therefore the ſoule in Vocation is not meerly paſsive.

Anſw. Converſion is taken in a double ſenſe, either for the immediate work of God, infuſing a principle of life,Suffrag. Brit. Theſ. 1. & 2. and ſo regenerating the ſoule; this is properly Vocation, and in it the ſoul is paſſive: or for the Life-act of faith, &c. whereby man being now converted, converteth himſelfe unto God. Converſion in this ſecond notion (according to which the objection onelyonly holds) is not the ſame with Vocation it ſelfe; but the anſwer of the ſoule to its call, or ſome other action of ſaving grace.

p. 272So by Arguments, the Authorities follow.

In the beginning of Converſion,Perkins of Gods Free Grace, and mans free will, p. 737. that is in the ſetting or imprinting of the new qualities, and inclinations in the mind, will, and affections of the heart, we are meerly paſſive, not active, Perkins.

p. 281In reſpect of goodneſſe inſpired into our minds,Willet Synop. err. 46. p. 958 idem. n. 35. our wils are altogether paſsive, the freedome then of the will is the work, and the effect of Grace, ergo, it is paſsive, Willet.

In effectual calling man is altogether paſſive,Aſſembly at Weſtminſter. being quickned and renewed by the holy Spirit, he is thereby enabled to anſwer this call.

This Doctrine of the paſſiveneſſe of the ſoul in Vocation is a fundamental truth, holding forth the Spirit of Chriſt in a way of ſpecial grace, to be not onelyonly the adequate, but alſo the ſole efficient cauſe of faith. And therefore Freewill in a man yet without Chriſt (partaker of what common grace ſoever) can do nothing of any cauſal vertue towards the working thereof.

Contrary to the Doctrine of the Arminians, teaching, that Chriſt, and Free-will, are partial cauſes of Converſion; No otherwiſe than as a Boy drawing of the ſhip with his father, is a cauſe of the motion thereof; whence (according unto them) like as Free-will without the grace of Chriſt is inſufficient; ſo the grace of Chriſt, without the co-working of Free-will, ſufficeth not to the working of the grace of faith in the ſoul.

A Teret, empty of Reaſon, and full of pride; making us in part our own Creators, in reſpect of ſaving grace, the p. 282moſt excellent creature, a Tenet repugnant to the grace of the Goſpel, making us ſharers with Chriſt, in the work of Vocation, the glory of the alone working whereof, by vertue of his ſpecial grace, is one of the Crown-Jewels of the Lord Jeſus; a Tenet fundamentally perillous unto ſouls, directly tending to make them reſt in a falſe Converſion, and ſo (without a new work) fall ſhort for ever of falvation.

Vocation,Peter Mart. in Rom. 7. v. 4 Regeneratio fit in inſtanti. Ames coron. art. 4. c. 4. Polon Syntag.Rom 7:4 Converſion, or Regeneration, is wrought in an inſtant. God in ſaying Live, makes alive. In this reſpect it is in the firſt, as it ſhall be in the ſecond Reſurrection: In a moment, in the twinkling of an eye (whilſt God ſpeaks the word) the dead ſhall riſe.

Becauſe Vocation, or the infuſion of Life, is the introduction of a form, which is done in an inſtant. The form conſiſts in an indiviſibility, it is an indiviſible thing, tis not infuſed ſucceſſively,Et quemadmodum in Chriſtum credere non eſt motus ſucceſsivus ſed inſtantaneus, ita & inſitio noſtra in Chriſtum non eſt motus ſucceſsivus; ſed mutatio inſtantanea, Twiſſ. vind. grat. l. 3. errat. 8. Sect. 1. Spanhem. de grat. vin. reſp. ad exot. 28. n. 4. or by parts; as natural life, ſo ſpiritual life conſiſts in an indiviſibility, i. e. it hath its being all at once, and is uncapable of diviſion into parts.

Becauſe Vocation inferreth an eſſential change in the ſubject. There is a change in a ſubject, or of a ſubject; change in a ſubject, is either of quantity or quality, this is called an accidental change; Change of a ſubject, is an eſſential change, which in natural things is called Generation, in ſpiritual Regeneration. Now that every eſſential change, whether Phyſical i. e. natural, or ſpiritual, is in a moment, is thus evident. Generation is taken improperly for the way and preparation, or previous alteration which tendeth to the eſſence, i. e. the union of the form with the matter, ſo we ſay the Infant in the womb is generating ſome certain months ſpace, this is an accidental change: or properly, for the eſſential change, viz. the introduction of the form, ſo the Infant is generated in a moment; after that p. 283the matter is now ſufficiently altered, and prepared, to receive the form.

An eſſential mutation, that is, the mutation or change of the ſubject, both in Nature and Divinity is wrought in an inſtant, becauſe it is rather the determination of a motion, than the motion it ſelf.

As Generation properly taken, is a paſſive mutation of a natural body, whence from the union of the form with the matter, the body beginneth to be that which it was not; So Regeneration is a paſsive mutation of an elect ſoul, whence by reaſon of the union of grace with the ſoul, the perſon beginneth to be that which he was not.

In that Generation is the acquiring of a new, and corruption is the laying down of an old form, therefore generation and corruption cannot be effected diviſibly, and ſucceſsively, or gradually; otherwiſe it would follow, that in the ſame thing, and in the ſame inſtant, there were either no form, or two forms, i. e. that ſome one thing were nothing, or two things. In the moment of Converſion God works that bleſſed work which ſhall never be undone, that is wrought in an inſtant, which ſhall remain for ever.