Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickening influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland.Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickning influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the Vniversity of St. Andrews in Scotland.
Samuel Rutherford 1600?–1661London: printed by T.C. for Andrew Crook, 1659
[34], 438 p. · 181k words · Wing R2380 · ESTC R207742
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
6. If whosoever will have Christ may have him, Brazilians and Indians, and grace be universal, as saith Mr. Baxter; Brazilians and all Mankind must be freeholders, and sovereigns of Heaven and Hell, of the Decrees of Election and Reprobation, of Effectual calling: it must then be in him that runs and wills, and not in God who shows mercy; nor doth the Lord have mercy on whom he will: It's but a mock to say, that God's special grace doth make men willing; for Americans and Brazilians are Lords, having in their power both general and special grace; except Mr. Baxter yield to us a grace which doth predetermine or indec•inably bow, fix and set the free will the way the Lord decrees, and that the Lord must infuse a new supernatural power, and it is above us to have special saving grace, and that the Lord bestows on his chosen, because he hath freely chosen them; and then the matter is not in their, may have, or may not have.
6. If whosoever will have Christ may have him, Brasilians and Indians, and grace be universal, as saith Mr. Baxter; Brasilians and all Mankind must be freeholders, and soveraigns of Heaven and Hell, of the Decrees of Election and Reprobation, of Effectual calling: it must then be in him that runs and wills, and not in God who shews mercy; nor doth the Lord have mercy on whom he will: It's but a mock to say, that God's speciall grace doth make men willing; for Americans and Brasilians are Lords, having in their power both general and special grace; except Mr. Baxter yield to us a grace which doth predetermine or indec•inably bow, fix and set the free will the way the Lord decrees, and that the Lord must infuse a new supernatural power, and it is above us to have special saving grace, and that the Lord bestows on his chosen, because he hath freely chosen them; and then the matter is not in their, may have, or may not have.
. cries the Lord to Brazilians and Indians, Whosoever will, let him come and drink of the water of life; for that promise is made only to those within the visible Church, who are the called of God, and do, and may hear it. But the Brazilians and millions of that kind are not the called of God.
7. Mr. Baxter would have done well to have put one Scripture at least to this; For neither in that John 7. 37, 38. nor Rev. 22. 7. cries the Lord to Brasilians and Indians, Whosoever will, let him come and drink of the water of life; for that promise is made only to those within the visible Church, who are the called of God, and doe, and may hear it. But the Brasiilians and millions of that kind are not the called of God.
8. A remedying Law we acknowledge in the new Covenant; but it is remedying to clear the justice of God, and to make these within the visible Church the refusers of the Gospel more inexcusable then Sodom, Matth. 10. 15. then Tyre and Sidon, Matth. 11. 23, 21, 22, 23, 24, then a people of an unknown language, Ezech. 3. 5, 6, 7.
8. A remedying Law we acknowledge in the new Covenant; but it is remedying to clear the justice of God, and to make these within the visible Church the refusers of the Gospel more inexcusable then Sodome, Matth. 10. 15. then Tyrus and Sidon, Matth. 11. 23, 21, 22, 23, 24, then a people of an unknown language, Ezech. 3. 5, 6, 7.
But 1. It should be proved from Scripture by Mr. Baxter before he had asserted with Mos. Amyrald and other Universalists, his new remedying Law, as remedying the justly deserved misery of Americans and Brazilians; For sure if Christ died for them, and hath stricken with all the savages on earth, •ews, and Gentiles for whom he died, and with all generations of men, a new Gospel-covenant of the greatest love among men, in Christ's dying for them; and yet this Covenant is never revealed to them by either revelation made by preachers, nor by the works of Creation and Providence, nor by the Law of the Gospel written in the hearts of these men,
But 1. It should be proved from Scripture by Mr. Baxter before he had asierted with Mos. Amyrald and other Universalists, his new remedying Law, as remedying the justly deserved misery of Americans and Brasilians; For sure if Christ died for them, and hath stricken with all the savages on earth, •ews, and Gentiles for whom he died, and with all generations of men, a new Gospel-covenant of the greatest love among men, in Christ's dying for them; and yet this Covenant is never revealed to them by either revelation made by preachers, nor by the works of Creation and Providence, nor by the Law of the Gospel written in the hearts of these men,
There is 1. little Remedy for clearing the glory of divine justice, to make their furnace hotter in Hell for a Chimerical and imaginary sin of which their conscience cannot accuse them; for how can they be guilty in rejecting a Christ they never heard of, and by no superable providence could hear? in that the Gospel came neither by Angels, nor by Men gifted with tongues, nor by inspiration to their knowledge; and this darkens the glory of God's justice. Its true, Abimelech and Pharaoh and others may be plagued for sins they actually know not; but light of conscience teacheth that Adultery and Oppression of innocent strangers, deserve judgement. But read we ever that Brazilians, Indians, or the wisest of Heathen, Socrates, Plato, Cicero, and the most tender of them, die with any such challenge? ah, we sinned against the blood of the Son of God shed for us! What, and shall the Lord write and speak to Israel in their hearing? I brought you ou• of Egypt, and yet he will not tell the millions of the Heathen Christ dyed for them, and saved them from the guilt of sin and everlasting wrath, as touching their everlasting destruction? which love yet he expressed not to them.
There is 1. little Remedy for clearing the glory of divine justice, to make their furnace hotter in Hell for a Chymerical and imaginary sin of which their conscience cannot accuse them; for how can they be guilty in rejecting a Christ they never heard of, and by no superable providence could hear? in that the Gospel came neither by Angels, nor by Men gifted with tongues, nor by inspiration to their knowledge; and this darkens the glory of God's justice. Its true, Abimelech and Pharaoh and others may be plagued for sins they actually know not; but light of conscience teacheth that Adultery and Oppression of innocent strangers, deserve judgement. But read we ever that Brasilians, Indians, or the wisest of Heathen, Socrates, Plato, Cicero, and the most tender of them, die with any such challenge? ah, we sinned against the blood of the Son of God shed for us! What, and shall the Lord write and speak to Israel in their hearing? I brought you ou• of Egypt, and yet he will not tell the millions of the Heathen Christ dyed for them, and saved them from the guilt of sin and everlasting wrath, as touching their everlasting destruction? which love yet he expressed not to them.
2. Though it ill becomes us to censure the wisdom of God; if the Lord rebuke those within the visible Church for refusing offered mercy; as Jer. 3. John 5. 40. John 8. 21. how doth he not reprove the Brazilians for rejecting a promise of so much love?
2. Though it ill becomes us to censure the wisedom of God; if the Lord rebuke those within the visible Church for refusing offered mercy; as Jer. 3. John 5. 40. John 8. 21. how doth he not reprove the Brasilians for rejecting a promise of so much love?
3. As no reprobate can be guilty of love of Election to glory from eternity (suppose such a love had been in the heart of God towards them) because it was never revealed to them: So if there be such a law of grace and Covenant-promise, the Law-giver, the Mediator God-man was never revealed to the Brazilians.
3. As no reprobate can be guilty of love of Election to glory from eternity (suppone such a love had been in the heart of God towards them) because it was never revealed to them: So if there be such a law of grace and Covenant-promise, the Law-giver, the Mediator God-man was never revealed to the Brasilians.
3. What is the nature of the Covenant? whether is it a Covenant of works (do this and live) or a Covenant of grace (believe this, and you have the reward of the Gospel preached, to wit, the restored image of God) and where is this in Scripture?
4. A remedying Law must bring a remedy to men: the remedy is either real; and so some real help must be conferred upon fallen man: show if there be one Brazilian healed and saved thereby: a real power of believing in Christ, and laying hold on the Gospel-promise remote or nearer, cannot be given to all in Christ, for any thing we read in Scripture, since the Brazilians are heirs of wrath, cannot receive the things of God, 1 Cor. 2. 14. cannot believe or come to Christ. John 6. 44. cannot submit their wisdom to the Law of God. Rom. 8. 7. cannot bring forth good fruit more then thistles or thorns can bring forth figs or wine grapes,1Luke 6. 43, 44. Matth. 7. 16, 17. being dead in sins. Ephes. 2. 2, 5. Walking in the vanity of their mind, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness that is in their hearts, Ephes. 4. 17. 18. Enemies in their minds by wicked works, Colos. 1. 21. Foolish, disobedient, deceived, serving divers hearts, Tit. 1. 3. having an heart of stone, Ezek. 36. 26. uncircumcised, Deut, 230. 6. Jer. 9. 26. deceitful above all things, desperately wicked, Jer. 17. 9. every imagination of mans heart only evil every day. Gen. 6. 5. from his youth, Gen. 8. 21. ⟨p. 353⟩So that a Brazilian must be born over again,3 or he cannot enter into the Kingdom of God, John 3. 3. Nor can flesh and blood, but the Father of Christ only cause us believe that Jesus Christ is the Son of the living God, Matth. 16. 16. Now this is but a moral work to Mr. Baxter, to cause a dead man live: and if there were no intrinsical wound, impotency and deadness in the soul, but only moral dimness of mind, so as the literal, clear, external and objective proposal of the Gospel, which wakens the stupid will, as Pelagians and Arminians say, perfects the whole work of the new-birth, and grace is nothing but the letter of the Gospel; and the strongest operation of this grace is only moral suasion and counsel: as if by Rhetoric, and good words, the mid-wife could bring forth the birth; and this remedy that Christ brings to Brazilians, is at best, the raising of man dead and rotten in the grave, by blowing a Trumpet beside him, and by making a persuasive oration over his dead corps: if so, the man so raised was never dead: Nor is the remedying Law so much;
4. A remedying Law must bring a remedy to men: the remedy is either real; and so some real help must be conferred upon fallen man: shew if there be one Brasilian healed and saved thereby: a real power of believing in Christ, and laying hold on the Gospel-promise remote or nearer, cannot be given to all in Christ, for any thing we read in Scripture, since the Brasilians are heirs of wrath, cannot receive the things of God, 1 Cor. 2. 14. cannot believe or come to Christ. John 6. 44. cannot submit their wisedom to the Law of God. Rom. 8. 7. cannot bring forth good fruit more then thistles or thornes can bring forth figs or wine grapes,1Luke 6. 43, 44. Matth. 7. 16, 17. being dead in sins. Ephes. 2. 2, 5. Walking in the vanity of their mind, having their under•tanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness that is in their hearts, Ephes. 4. 17. 18. Enemies in their minds by wicked works, Colos. 1. 21. Foolish, disobedient, deceived, serving divers hearts, Tit. 1. 3. having an heart of stone, Ezek. 36. 26. uncircumcised, Deut, 230. 6. Jer. 9. 26. deceitful above all things, desperately wicked, Jer. 17. 9. every imagination of mans heart only evill every day. Gen. 6. 5. from his youth,
1Universal Redemption extols nature and free will, and makes a moral swasion, which heals not nature: all the grace that the Gospel owns.Ʋniversal Redemption extols nature and free will, and makes a moral swasion, which heals not nature: all the grace that the Gospel owns.
2[Greek or Hebrew]〈non-Latin alphabet〉
3August. lib. 1. ad Bonif. c. 15. Julian. Sic nos dicimus liberum arbitrium in omnibus esse naturaliter, nec Adae peccato pe•ire po•uisse; quod scripturarum omnium authoritate firmatur. Lib 2. imperf. oper. fol. 133. Liberum arbitrium (inquiunt Pelag•ani) & post pecca•a tam plenum est quam fuit ante peccata. Pelagius lib. 1. de lib. a b. apud August. c. 18. Habemus possibilitatem utrisuque partis à Deo insitam, velut quandam (ut ita dicam) radicem fractiferam atque soecundam, quae ex voluntate hominis diversa gig•at & pari•t, & quae possit ad prop•ium culto is arbitri un v•l nitre flore virtutum, vel sentibus horrere vitiorum. Lib. 1. impe•f. oper. fol. 381. Hanc voluntatem & concupiscentium ante peccatum in Paradiso fuisse, res illa declarat,—non potuit—esse fructus peccati In Epist. ad Demetr. Pelagius, Est enim in animis nostris quaedam, ut ita dixerim, sanctitas, quae velut in arce animi praesidens, exercet mali, bonique judicium, & ut honestis rectisque artibus faver, ita sinistra opera condemnat. August. de gratia Christi c 10. Pelag us, operatur in nobis velle quod bonum est, v•l•e quod sanctum est, dum nos &c. futurae gloriae magnitudine & praemiorum pollicita jone succendit, dumb revelation sapientiae in defiderium Dei stupentem su scitat voluntatem, dum nobis suadet omne quod bonum est. August. Epist. ad patres Milesita•os; tribuit Pelagianis quod ad omnia vitae perficienda mandata, sola tantumodo libertate contenderemus. August. 9. 9. Veteris & N. Test. q. 3. Deus bonus qui fecit existere quod non exstiterat; justus, quia quaecunque fecit ut proficerent, propriae libertatis arbitrio dimissa sunt: quia tamen non tam perfecta sunt, ut labi non possent, seminaria his legis inesse decrevit, naturaliter addens auxilia manifesia legis, ut authoritas ejus perfecta esset hominibus. Ja. Arm. disp. priv. 8. th. 4. Sim. Episcop. Remons. in conf. sua, c 1. sect. 14. Remon. in Apol. c. 1. fo 33. Potest homo absque gratia Spiritus sancti sensus Scripturae, quantum sufficit ad salutem, intelligere, nec opus est superinfusa potentia in intellectu, sufficit sola literalis Evangelii oblatio. Corvinus Arminii sectator con. Till. c. 12. pa. 48. Diximus nos credere per renovationem spiritus, praevia renovatione mentis & affectuum, voluntatem quoque mutari, renovari, & ex mala bonam fieri. Corv. con. Moli. c. 32. S. 23. & 13. Primo itaque volumus per gratiam mentem illuminantem & cor, hoc est affectus reformantem, effici bonos actus, five fidei, five conversionis: per actus autem habitus acquiri, per quos rursus cum fidei adjutorio actus eliciuntur. Corvinus contra Tilenum c. 6. pag. 234. 235. Tria praecipue manserunt in homine post lapsum, quae ipsum capacem novi foederis capacem faciunt. 1. Reliquiae imaginis Dei, quas Dens ex gratia in homine reliquit. 2. Mansisse libertatem ad bonum & malum, prout intellectus monstraverit. 3. Mansisse in illo affectum naturalem, ad illud omne de siderandum quod sibi bovum esse intelligit. Remon. in scriptis Synod. art. 4. pag. 164. Cum homines irregeniti dicuntur caeci, in tenebris positi—nihil aliud denotat, quam rerum divinarum & voluntatis salvificae ignaros & nescios, ac proinde et am à Dei timore aliencs: at ex eo nihil aliud concludi potest, quam eos indigere clara veritatis propositione, ut scientiam consequantur. Remon. in scrip. Sin. art. 3. & 4. pag. 6. Ad voluntatem quod attinet, de ea ita pronunciamus, in statu irregenerationis non habere ad volendum llum bonum salutare: Hoc confimant argumento Pelagio digno, neque enim voluntas id velle potest, quod in illo statu intellectus scire non potest, unde fit ut affectus quoque dessituti speciali Spiritus sancti gratia & renovatione, bonum ullum quod vere salvificum appetere non possunt; quare libertatem volendi indifferenter tam bonum salutare quam malum in statu lapsus, voluntati ad esse negamus, quia potius liberum arbitrium ad bona hujusmodi, non modo vulneratum, sauciatum, infirmatum, inclinatum, attenuatum est; sed & raptivum & perdium & amissum, ejusque vires non modo debilitatae & cassae nisi restaurentut à gratia, sed planae nullae; hoc illi, sed nihil sani. Remon. Synod. art. 3. & 4. pag. 7. quare, cum ante lapsum intellectus primorum parentem nosset quod bonum esset salutare, quod malum, in lapsu boni salutaris & salvifici cognitione destituta mens, nequaquam illud ut volendum voluntati monstrare potuit, nec voluntas illud velle: libertatem itaque & potentiam volendi tam bonum salutare, quam malum non habuit; eam tamen libertatem quae homini essentialis est, retinuit; Nihil sani hic, nulla est intrinseca laesio in voluntate per lapsum, nulla ablatio potentiae bonum ab intellectu monstratum amplectendi. Sic Jesuita Suarez, tom. de grat. c. 8. prologue. 4. n. 14. Per peccatum original nulla ignorantia pravae dispositionis in nos transfunditur, sed sola ignorantia negationis & privationis, quatenus nascimur sine fide, sine ullo habitu, vel per se vel per accidens infuso, & sine ulla specie vel principio cognoscendi praeter nudam potentiam intelligendi; eam autem ignorantiam vel nescientiam haberet homo creatus in puris naturalibus. Jesuita Martinez de Ripalda de ente supernaturali lib. 1. di. p. 4. sect. 3. 11. 21. Bonitas & possibilitas objecti supernaturalis voluntati proposita, sufficit excitare in voluntate desiderium, ex se absolutum & efficax, quid desideraret hic Pelagius? Nihil prorsus, videat lector quaeso in 2. Thom. tract. de gra. q. 1. & seq. Gab. Vasq. in 12. tom. h. disp. 91. c. 2. & seq. Phil. Gamach. 12. q. 109. c. 4. Alphons. Curiel. 12. q. 189. art. 2. dub. ult.
for a preaching of the Gospel comes never to the ears of millions, with whom this remedying Covenant is made: and it were a strong inducement, as any can be, to move Brazilians, Americans, those of China and Turkey, to receive the Gospel, to show them Christ by the blood of his Cross hath made peace between God and you: ye are all of you, old and young, bought with a price, ransomed by the blood of God: ye are not your own, Christ hath taken away your sins, and does now begin upon a new score; God hath expressed the greatest love imaginable, he hath redeemed you his enemies: this in the Old or New Testament is never told them; for then the Ministers of the Gospel should find all the Pagans a Church, bought with the blood of Christ, and the reality of a Church should be in all societies of the earth. But such glad news are preached to the chosen in the visible Church only; never to Brazilians: Paul preaches at Athens, Acts 17. Creation, not one word of Redemption: as also Aristotle, Plato, and others should beget over again to God Creator all their disciples, whom they find rude and ignorant, and infuse by moral suasion and teaching a new life ⟨p. 354⟩of learning: and all rude and ignorant men before they be taught Metaphysic, Mathematics, should be dead in ignorance, enemies in their heart to knowledge and Philosophy: and the same ground should make Ministers suppose there were no learning, and teaching of the Father in drawing of men to Christ, by that Omnipotency, which raised Christ from the dead and created the world, John 6. 44, 45. Ephes. 1. 17, 18. 19. 2 Cor. 4. 4. as true real Fathers of the new-birth, by only the letter of the Gospel, as Aristotle and Plato are fathers to beget Philosophy in men. Now for any remedying Gospel-promise that is made to Brazilians to purchase by way of merit, we shall believe it, when Mr. Baxter shall prove that to Indians and Brazilians, who lived and dyed without the sound of the least notice, or rumour of the Gospel, Christ hath purchased and merited grace to believe the Gospel.
for a preaching of the Gospel comes never to the ears of millions, with whom this remedying Covenant is made: and it were a strong inducement, as any can be, to move Brasilians, Americans, those of China and Turkey, to receive the Gospel, to shew them Christ by the blood of his Crosse hath made peace between God and you: ye are all of you, old and young, bought with a price, ransomed by the blood of God: ye are not your own, Christ hath taken away your sins, and does now begin upon a new score; God hath exprest the greatest love imaginable, he hath redeemed you his enemies: this in the Old or New Testament is never told them; for then the Ministers of the Gospel should find all the Pagans a Church, bought with the blood of Christ, and the reality of a Church should be in all societies of the earth. But such glad news are preached to the chosen in the visible Church only; never to Brasilians: Paul preaches at Athens, Acts 17. Creation, not one word of Redemption: as also Aristotle, Plato, and others should beget over again to God Creator all their disciples, whom they find rude and ignorant, and infuse by moral swasion and teaching a new life ⟨p. 354⟩of learning: and all rude and ignorant men before they be taught Methaphysick, Mathematicks, should be dead in ignorance, enemies in their heart to knowledge and Philosophy: and the same ground should make Ministers suppose there were no learning, and teaching of the Father in drawing of men to Christ, by that Omnipotency, which raised Christ from the dead and created the world, John 6. 44, 45. Ephes. 1. 17, 18. 19. 2 Cor. 4. 4. as true real Fathers of the new-birth, by only the letter of the Gospel, as Aristotle and Plato are fathers to beget Philosophy in men. Now for any remedying Gospel-promise that is made to Brasilians to purchase by way of merit, we shall believe it, when Mr. Baxter shall prove that to Indians and Brasilians, who lived and dyed without the sound of the least notice, or rumour of the Gospel, Christ hath purchased and merited grace to believe the Gospel.
2. That Christ by the blood of his Cross hath made peace betwixt God and the Brazilians, who so lived and dyed without the Gospel; that Christ hath satisfied upon the Cross for their sins against the Law, and born their fins in his own body on the tree; that Brazilians being dead to sins should live unto righteousness, by whose stripes Brazilians are healed, 1 Pet. 2. 24. that Christ suffered for Brazilians to bring them to God, 1 Pet. 3. 18. that Christ bought Brazilians from their vain conversation with his blood, 1 Pet. 1. 18. that Christ gave himself for wild Indians, that he might redeem them from all iniquity, and purify to himself a peculiar people, zealous of good works, Tit. 2. 14. And who so tell us of a general, dubious, and conditional intention in the Father giving his Son to death, and of the Son's giving himself to death for all these poor savages to whom he would never send the air of a rumour that he so loved them; and of a special intention going along with the free decree of Election to glory, that so many only should live unto righteousness, be redeemed from all iniquity, are holden to prove two such redemptions, two such loves of Christ dying, two such intentions and decrees, two such providences: one special redemption, one special greatest love, one special intention, one fatherly providence ⟨p. 355⟩indeed toward the elect; we find John 10. 10, 11. John 3. 16. John. 11. 51, 52. 2 Cor. 5. 14, 15. Rev. 1. 5, 6. Rev. 5. 9, 10. 1 Pet. 2. 24. 1 Pet. 3. 18. 1 Pet. 1. 18. Tit. 1. 14. Gal. 1. 4. John 15. 13. Rom. 8. 32, 33. Isa. 53. 4, 5, 6. Rev. 14. 4. all which places make the redeemed to be loved with the greatest love, sanctified, bought from their vain conversation, redeemed from among men, made Kings and Priests to God, delivered from this present evil world, redeemed from all iniquity, &c. we leave the other General, dubious love, intention, and reconciliation of Brazilians, to our Adversaries to be made out by Scripture.
2. That Christ by the blood of his Crosse hath made peace betwixt God and the Brasilians, who so lived and dyed without the Gospel; that Christ hath satisfied upon the Crosse for their sins against the Law, and born their fins in his own body on the tree; that Brasilians being dead to sins should live unto righteousness, by whose stripes Brasilians are healed, 1 Pet. 2. 24. that Christ suffered for Brasilians to bring them to God, 1 Pet. 3. 18. that Christ bought Brasilians from their vain conversation with his blood, 1 Pet. 1. 18. that Christ gave himself for wild Indians, that he might redeem them from all iniquity, and purifie to himself a peculiar people, zealous of good works, Tit. 2. 14. And who so tell us of a general, dubious, and conditional intention in the Father giving his Son to death, and of the Son's giving himself to death for all these poor savages to whom he would never send the air of a rumour that he so loved them; and of a special intention going along with the free decree of Election to glory, that so many only should live unto righteousnesse, be redeemed from all iniquity, are holden to prove two such redemptions, two such loves of Christ dying, two such intentions and decrees, two such providences: one special redemption, one special greatest love, one special intention, one fatherly providence ⟨p. 355⟩indeed toward the elect; we find John 10. 10, 11. John 3. 16. John. 11. 51, 52. 2 Cor. 5. 14, 15. Rev. 1. 5, 6. Rev. 5. 9, 10. 1 Pet. 2. 24. 1 Pet. 3. 18. 1 Pet. 1. 18
And Q. What is the grace of Christ's meritorious blood if it be shed for all and every one, if it put the nature and free will of all and every one in a better condition, and if his merit restore not the image of God into a more firm and excellent condition then we had in the first Adam? and what healing of nature, and the restoring of the image of God is made to the savages who eat men as we do beeves, kill their aged fathers, use wives promiscuously, and never heard one word of the Gospel?
And Q. What is the grace of Christ's meritorious blood if it be shed for all and every one, if it put the nature and free will of all and every one in a better condition, and if his merit restore not the image of God into a more firm and excellent condition then we had in the first Adam? and what healing of nature, and the restoring of the image of God is made to the savages who eat men as we do beevs, kill their aged fathers, use wives promiscuously, and never heard one word of the Gospel?
The Law discovereth the disease, but heals it not. 2. How nature begins, and the spirit acts. 3. We, not God, in withdrawing his grace must be the culpable cause of non conversion. 4. Some truth we must first physically hear and consider, before we believe.
Knowledge, or the commanding Law strengthens the wicked desire by forbidding it. A strong stream runs with more strength that a dike of stone and clay stands in its way: I know not (saith Augustine) epist. contra Hilarium 89, &c. de spir. & lit. 4. how that which is desired becomes more pleasant, because it is forbidden: Nescio quo enim modo hoc ipsum quod concupiscitur, 1fit jucundius, dumb vetatur; the letter of the Law or bare knowledge meets with unrenewed nature, and then a severe master and a froward servant make no work betwixt them: the Law came in, that sin might abound, Rom. 5. Jubet (Lex) magis quam juvat, docet morbum esse, non sanat; imo ab eo quod non sanatur, augetur, ut attentius & sollicitius gratiae medicina quaeratur; The Law commands, but it helps not, it teacheth the disease to be there, but heals it not.
KNowledge, or the commanding Law strengthens the wicked desire by forbidding it. A strong stream runs with more strength that a dike of stone and clay stands in its way: I know not (saith Augustine) epist. contra Hilarium 89, &c. de spir. & lit. 4. how that which is desired becomes more pleasant, because it is forbidden: Nescio quo enim modo hoc ipsum quod concupiscitur, 1fit jucundius, dum vetatur; the letter of the Law or bare knowledge meets with unrenewed nature, and then a severe master and a froward servant make no work betwixt them: the Law came in, that sin might abound, Rom. 5. Jubet (Lex) magis quam juvat, docet morbum esse, non sanat; imo ab eo quod non sanatur, augetur, ut attentius & sollicitius gratiae medicina quaeratur; The Law commands, but it helps not, it teacheth the disease to be there, but heals it not.
1The Law teacheth but healeth not.
Puritans
Scotland
Scottish theologian and commissioner to the Westminster Assembly.
or he cannot enter into the Kingdome of God, John 3. 3. Nor can flesh and blood, but the Father of Christ only cause us believe that Jesus Christ is the Son of the living God, Matth. 16. 16. Now this is but a moral work to Mr. Baxter, to cause a dead man live: and if there were no intrinsecal wound, impotency and deadness in the soul, but only moral dimness of mind, so as the literal, clear, external and objective proposal of the Gospel, which wakens the stupid will, as Pelagians and Arminians say, perfects the whole work of the new-birth, and grace is nothing but the letter of the Gospel; and the strongest operation of this grace is onely moral swasion and counsel: as if by Rhetorick, and good words, the mid-wife could bring forth the birth; and this remedy that Christ brings to Brasilians, is at best, the raising of man dead and rotten in the grave, by blowing a Trumpet beside him, and by making a perswasive oration over his dead corps: if so, the man so raised was never dead: Nor is the remedying Law so much;
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August. lib. 1. ad Bonif. c. 15. Julian. Sic nos dicimus liberum arbitrium in omnibus esse naturaliter, nec Adae peccato pe•ire po•uisse; quod scripturarum omnium authoritate firmatur. Lib 2. imperf. oper. fol. 133. Liberum arbitrium (inquiunt Pelag•ani) & post pecca•a tam plenum est quam fuit ante peccata. Pelagius lib. 1. de lib. a b. apud August. c. 18. Habemus possibilitatem utrisuque partis à Deo insitam, velut quandam (ut ita dicam) radicem fractiferam atque soecundam, quae ex voluntate hominis diversa gig•at & pari•t, & quae possit ad prop•ium culto is arbitri un v•l nitere flore virtutum, vel sentibus horrere vitiorum. Lib. 1. impe•f. oper. fol. 381. Hanc voluntatem & concupiscentium ante peccatum in Paradiso fuisse, res illa declarat,—non potuit—esse fructus peccati In Epist. ad Demetr. Pelagius, Est enim in animis nostris quaedam, ut ita dixerim, sanctitas, quae velut in arce animi praesidens, exercet mali, bonique judicium, & ut honestis rectisque artibus faver, ita sinistra opera condemnat. August. de gratia Christi c 10. Pelag us, operatur in nobis velle quod bonum est, v•l•e quod sanctum est, dum nos &c. futurae gloriae magnitudine & praemiorum pollicita ione succendit, dum revelatione sapientiae in defiderium Dei stupentem su scitat voluntatem, dum nobis suadet omne quod bonum est. August. Epist. ad patres Milesita•os; tribuit Pelagianis quod ad omnia vitae perficienda mandata, sola tantumodo libertate contenderemus. August. 9. 9. Veteris & N. Test. q. 3. Deus bonus qui fecit existere quod non exstiterat; justus, quia quaecunque fecit ut proficerent, propriae libertatis arbitrio dimissa sunt: quia tamen non tam perfecta sunt, ut labi non possent, seminaria his legis inesse decrevit, naturaliter addens auxilia manifesia legis, ut authoritas ejus perfecta esset hominibus. Ja. Arm. disp. priv. 8. th. 4. Sim. Episcop. Remons. in conf. sua, c 1. sect. 14. Remon. in Apol. c. 1. fo 33. Potest homo absque gratia Spiritus sancti sensus Scripturae, quantum sufficit ad salutem, intelligere, nec opus est superinfusa potentia in intellectu, sufficit sola literalis Evangelii oblatio. Corvinus Arminii sectator con. Til. c. 12. pa. 48. Diximus nos credere per renovationem spiritus, praevia renovatione mentis & affectuum, voluntatem quoque mutari, renovari, & ex mala bonam fieri. Corv. con. Moli. c. 32. S. 23. & 13. Primo itaque volumus per gratiam mentem illuminantem & cor, hoc est affectus reformantem, effici bonos actus, five fidei, five conversionis: per actus autem habitus acquiri, per quos rursus cum fidei adjutorio actus eliciuntur. Corvinus contra Tilenum c. 6. pag. 234. 235. Tria praecipue manserunt in homine post lapsum, quae ipsum capacem novi foederis capacem faciunt. 1. Reliquiae imaginis Dei, quas Dens ex gratia in homine reliquit. 2. Mansisse libertatem ad bonum & malum, prout intellectus monstraverit. 3. Mansisse in illo affectum naturalem, ad illud omne de siderandum quod sibi bouum esse intelligit. Remon. in scriptis Synod. art. 4. pag. 164. Cum homines irregeniti dicuntur caeci, in tenebris positi—nihil aliud denotat, quam rerum divinarum & voluntatis salvificae ignaros & nescios, ac proinde et am à Dei timore aliencs: at ex eo nihil aliud concludi potest, quam eos indigere clara veritatis propositione, ut scientiam consequantur. Remon. in scrip. Syn. art. 3. & 4. pag. 6. Ad voluntatem quod attinet, de ea ita pronunciamus, in statu irregenerationis non habere ad volendum •llum bonum salutare: Hoc confi•mant argumento Pelagio digno, neque enim voluntas id velle potest, quod in illo statu intellectus scire non potest, unde fit ut affectus quoque dessituti speciali Spiritus sancti gratia & renovatione, bonum ullum quod vere salvificum appetere non possunt; quare libertatem volendi indifferenter tam bonum salutare quam malum in statu lapsus, voluntati ad esse negamus, quia potius liberum arbitrium ad bona hujusmodi, non modo vulneratum, sauciatum, infirmatum, inclinatum, attenuatum est; sed & raptivum & perdi•um & amissum, ejusque vires non modo debilitatae & cassae nisi restaurentut à gratia, sed planae nullae; hoc illi, sed nihil sani. Remon. Synod. art. 3. & 4. pag. 7. quare, cum ante lapsum intellectus primorum parentem nosset quod bonum esset salutare, quod malum, in lapsu boni salutaris & salvifici cognitione destituta mens, nequaquam illud ut volendum voluntati monstrare potuit, nec voluntas illud velle: libertatem itaque & potentiam volendi tam bonum salutare, quam malum non habuit; eam tamen libertatem quae homini essentialis est, retinuit; Nihil sani hic, nulla est intrinseca laesio in voluntate per lapsum, nulla ablatio potentiae bonum ab intellectu monstratum amplectendi. Sic Jesuita Suarez, tom. de grat. c. 8. prolog. 4. n. 14. Per peccatum originale nulla ignorantia pravae dispositionis in nos transfunditur, sed sola ignorantia negationis & privationis, quatenus nascimur sine fide, sine ullo habitu, vel per se vel per accidens infuso, & sine ulla specie vel principio cognoscendi praeter nudam potentiam intelligendi; eam autem ignorantiam vel nescientiam haberet homo creatus in puris naturalibus. Jesuita Martinez de Ripalda de ente supernaturali lib. 1. di. p. 4. sect. 3. 11. 21. Bonitas & possibilitas objecti supernaturalis voluntati proposita, sufficit excitare in voluntate desiderium, ex se absolutum & efficax, quid desideraret hic Pelagius? Nihil prorsus, videat lector quaeso in 2. Thom. tract. de gra•. q. 1. & seq. Gab. Vasq. in 12. tom. h. disp. 91. c. 2. & seq. Phil. Gamach. 12. q. 109. c. 4. Alphons. Curiel. 12. q. 189. art. 2. dub. ult.
. all which places make the redeemed to be loved with the greatest love, sanctified, bought from their vain conversation, redeemed from among men, made Kings and Priests to God, delivered from this present evil world, redeemed from all iniquity, &c. we leave the other General, dubious love, intention, and reconciliation of Brasilians, to our Adversaries to be made out by Scripture.
