The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…

¹A second difference floweth from the other, An immanent action is from eternity, and the same with Gods essence, but a transient action is the same with the effect produced. Hence the Orthodox maintain, That Gods decrees are the same with his nature. Hence when we speak of Gods willing such a thing, it is no more then his divine Essence, with an habitude and respect to such objects; Gods Decrees are no more then God decreeing, Gods will no more then God willing: otherwise the simplicity ⟨p. 167⟩of Gods nature will be overthrown, and those volitions of God will be created entities, and so must be created by other new volitions, and so in infinitum, as Spanheimius well argueth, only the later part seemeth not to be strong or sufficient, because when man willeth, he doth not will that by a new volition, and so in infinitum, and why then would such a thing follow in God? Besides its no such absurdity in the actings of the soul, to hold a progress in infinitum, thus far, that it doth not determinately pitch or end at such an act. It is one thing to have things distinguished in God, and another thing for us to conceive distinctly of them. The former is false: The later is true and necessary. But with transient actions it is otherwise, they being the same with the effects produced, are in time; And this is a perpetual mistake in the Antinomian, to confound Gods Decree and Purpose to justify, with Justification, Gods immanent action from all eternity, with that transient, which is done in time. Whereas if they should do thus in matters of Sanctification and Glorification, it would be absurd to every mans experience, whereas indeed a man may as truly say, That his body is glorified from all eternity, as that his sins are forgiven from all eternity. And certainly Scripture speaks for one as well as the other, when it saith, Whom he hath justified, them he hath glorified.

¹A second difference floweth from the other, An immanent action is from eternity, and the same with Gods essence, but a transient action is the same with the effect produced. Hence the Orthodox maintain, That Gods decrees are the same with his nature. Hence when we speak of Gods willing such a thing, it is no more then his divine Essence, with an habitude and respect to such objects; Gods Decrees are no more then God decreeing, Gods will no more then God willing: otherwise the simpliciy