CHAPTER XIV: VOCATION.

VOCATION. __________________________________________________________________

§ 1. Scriptural Usage of the Word.

The Scriptures clearly teach that the several persons of the adorable Trinity sustain an economical relation to the work of man's redemption. To the Father is referred the plan itself, the selection of its objects, and the mission of the Son to carry the gracious purpose into effect. To the Son, the accomplishment of all that is requisite to render the salvation of sinful men consistent with the perfections and law of God, and to secure the final redemption of those given to Him by the Father. The special work of the Spirit is the application of the redemption purchased by Christ. Such is the condition of men since the fall, that if left to themselves they would continue in their rebellion and refuse the offers of reconciliation with God. Christ then had died in vain. To secure the accomplishment of the promise that He should "see of the travail of his soul and be satisfied," the Holy Spirit so operates on the chosen people of God, that they are brought to repentance and faith, and thus made heirs of eternal life, through Jesus Christ their Lord.

This work of the Spirit is in the Scriptures called Vocation. It is one of the many excellences of the Reformed Theology that it retains, as far as possible, Scriptural terms for Scriptural doctrines. It is proper that this should be done. Words and thoughts are so intimately related that to change the former, is to modify, more or less seriously, the latter. And as the words of Scripture are the words of the Spirit, it is becoming and important that they should be retained.

The act of the Spirit by which men are brought into saving union with Christ, is expressed by the word klesis, vocation. As in Hebrews iii. 1, "Partakers of the heavenly calling." Ephesians i. 18, "Hope of his calling." Ephesians iv. 1, "Walk worthy of the vocation wherewith ye are called." Ephesians iv. 4, "In one hope of your calling." 2 Timothy i. 9, "Hath . . . . called us with an holy calling." 2 Peter i. 10, "Make your calling and election sure," etc., etc. The verb used to express this act of the Spirit is kalein, to call. Romans viii. 30, "Whom he did predestinate, them he also called: and, whom he called, them he also justified." Also Romans ix. 11 and 24. 1 Corinthians i. 9: "By whom ye were called unto the fellowship of his Son." Verse 26: "Ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called." Galatians i. 6: "Him that called you." Verse 15, "It pleased God, who separated me from my mother's womb, and called me by his grace." 1 Thessalonians ii. 12, "Who hath called you unto his kingdom and glory." 1 Thessalonians v. 24, "Faithful is he that calleth you." 2 Thessalonians ii. 14, "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1 Peter ii. 9, "Who hath called you out of darkness into his marvellous light." 1 Peter v. 10, "Who hath called us unto his eternal glory by Christ Jesus." 2 Peter i. 3, "Through the knowledge of him that hath called us to glory and virtue."

Those who are the subjects of this saving influence of the Spirit, are designated "the called." Romans i. 6, "The called of Jesus Christ." Romans viii. 28, "To them who are the called according to his purpose." To one class of the hearers of the gospel, the Apostle says (1 Cor. i. 24), Christ is a stumbling-block, and to another foolishness, "but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Jude addresses his epistle to the "preserved in Jesus Christ, and called." "The called," and "the elect," hoi kletoi and hoi eklektoi, are convertible terms. Revelation xvii. 14, "The Lamb . . . . is the Lord of lords, and King of kings: and they that are with him are called, and chosen (kletoi, kai eklektoi), and faithful." So in 1 Corinthians i. 26, 27, Paul says, "Not many wise . . . . are called: but God hath chosen the foolish . . . . to confound the wise." In Hebrews ix. 15, it is said that Christ "is the mediator of the New Testament, that . . . . they which are called might receive the promise of eternal inheritance."

Such then is the established usage of Scripture. It is by a divine call, that sinners are made partakers of the benefits of redemption. And the influence of the Spirit by which they are translated from the kingdom of darkness into the kingdom of God's dear Son, is a vocation, or effectual calling. The ground of this usage is to be found in the Scriptural idea of God and of his relation to the world. He speaks and it is done. He said, Let there be light, and light was. He calls the things that are not, and they are. All effects of his power are produced by a word. As in the external world He created all things by the word of his power; so all effects in the moral or spiritual world are accomplished by a volition or a command. To call, therefore, in Scriptural language, is to effect, to cause to be, or to occur. There are two things involved in this form of expression. The one is, that God is the author or cause of the effect, which occurs in consequence of his call or command. The other is, that the efficiency to which the effect is due is not in second causes. God in such cases may work with means or without them, but in either event it is not through them. In creation and miracles, for example, there is neither intervention nor concomitancy of causes. God spoke (or willed). and the universe was. Our Lord said, Lazarus come forth, and Lazarus lived. He said to the leper, I will, be thou clean. When He put clay on the eyes of the blind man and bade him wash in the pool of Siloam, the restoration of sight was in no degree due to the properties of the clay or of the water. It was as truly the effect of the immediate divine efficiency, as raising the dead by a word. When, therefore, the Scriptures ascribe that subjective change in the sinner by which he becomes a new creature, to the call of God, it teaches that the effect is due not to natural or moral causes, or to the man's own agency, but simply to the power of God. Hence, as just said, to call is frequently in the Bible, to effect, to cause to be. A people or an individual becomes by the call of God that which the people or person is called to be. When God called the Hebrews to be his people, they became his people. When a man was called to be a prophet, he became a prophet. When Paul was called to be an apostle, he became an apostle. And those called to be saints become saints.

§ 2. The External Call.

The Scriptures, however, distinguish between this effectual call and the external call addressed in the Word of God to all to whom that word is made known. In this sense "many are called but few are chosen." God said by his prophet (Isa. lxv. 12), "When I called, ye did not answer." And our Lord said, "I am not come to call the righteous, but sinners to repentance." (Matt. ix. 13.)

This external call includes, (1.) A declaration of the plan of salvation. (2.) The promise of God to save all who accede to the terms of that plan. (3.) Command, exhortation, and invitation to all to accept of the offered mercy. (4.) An exhibition of the reasons which should constrain men to repent and believe, and thus escape from the wrath to come. All this is included in the gospel. For the gospel is a revelation of God's plan of saving sinners. It contains the promise, Whosoever shall call on the name of the Lord shall be saved. Whosoever cometh unto me I will in no wise cast out. In the gospel God commands all men everywhere to repent and to believe on the Lord Jesus Christ. In the gospel men are not only commanded but exhorted to return unto God in the way of his appointment. Turn ye, turn ye, for why will ye die, is the language which it addresses to all to whom its message comes. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon. Look unto me all ye ends of the earth and be ye saved. The gospel moreover addresses the reason, the conscience, the feelings, the hopes and the fears of men; and presents every consideration which should determine rational and immortal beings to comply with its gracious invitations.

This call is universal in the sense that it is addressed to all men indiscriminately to whom the gospel is sent. It is confined to no age, nation, or class of men. It is made to the Jew and Gentile, to Barbarians and Scythians, bond and free; to the learned and to the ignorant; to the righteous and to the wicked; to the elect and to the non-elect. This follows from its nature. Being a proclamation of the terms on which God is willing to save sinners, and an exhibition of the duty of fallen men in relation to that plan, it of necessity binds all those who are in the condition which the plan contemplates. It is in this respect analogous to the moral aw. That law is a revelation of the duties binding all men in virtue of their relation to God as their Creator and moral Governor. It promises the divine favour to the obedient, and threatens wrath to the disobedient. It therefore of necessity applies to all who sustain the relation of rational and moral creatures to God. So also the gospel being a revelation of the relation of fallen men to God as reconciling the world unto Himself, comes to all belonging to the class of fallen men.

The Scriptures, therefore, in the most explicit terms teach that the external call of the gospel is addressed to all men. The command of Christ to his Church was to preach the gospel to every creature. Not to irrational creatures, and not to fallen angels these two classes are excluded by the nature and design of the gospel. Further than this there is no limitation, so far as the present state of existence is concerned. We are commanded to make the offer of salvation through Jesus to every human being on the face of the earth. We have no right to exclude any man; and no man has any right to exclude himself. God so loved the world, that He gave his only begotten Son, that whosoever believeth in Hun might not perish but have everlasting life. The prediction and promise in Joel ii. 32, "Whosoever shall call on the name of the Lord shall be delivered," is repeatedly renewed in the New Testament, as in Acts ii. 21; Romans x. 13. David says (Psalm lxxxvi. 5), "Thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee." The prophet Isaiah lv. 1, gives the same general invitation: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price." Our Lord's call is equally unrestricted, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." (Matt. xi. 28.) And the sacred canon closes with the same gracious words, "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, come: and whosoever will, let him take the water of life freely." (Rev. xxii. 17.) The Apostles, therefore, when they went forth in the execution of the commission which they had received, preached the gospel to every class of men, and assured every man whom they addressed, that if he would repent and believe in the Lord Jesus Christ he should be saved. If, therefore, any one holds any view of the decrees of God, or of the satisfaction of Christ, or of any other Scriptural doctrine, which hampers him in making this general offer of the gospel, he may be sure that his views or his logical processes are wrong. The Apostles were not thus hampered, and we act under the commission given to them.

It is not Inconsistent with the Doctrine of Predestination.

This general call of the gospel is not inconsistent with the doctrine of predestination. For predestination concerns only the purpose of God to render effectual in particular cases, a call addressed to all. A general amnesty on certain conditions may be offered by a sovereign to rebellious subjects, although he knows that through pride or malice many will refuse to accept it; and even although, for wise reasons, he should determine not to constrain their assent, supposing that such influence over their minds were within his power. It is evident from the nature of the call that it has nothing to do with the secret purpose of God to grant his effectual grace to some and not to others. All the call contains is true. The plan of salvation is designed for men. It is adapted to the condition of all. It makes abundant provision for the salvation of all. The promise of acceptance on the condition of faith is made to all. And the motives and reasons which should constrain obedience are brought to bear on every mind to which the call is sent. According to the Augustinian scheme, the non-elect have all the advantages and opportunities of securing their salvation, that, according to any other scheme, are granted to mankind indiscriminately. Augustinianism teaches that a plan of salvation adapted to all men and adequate for the salvation of all, is freely offered to the acceptance of all, although in the secret purpose of God, he intended that it should have precisely the effect which in experience it is found to have. He designed in its adoption to save his own people, but consistently offers its benefits to all who are willing to receive them. More than this no anti-Augustinian can demand.

It is Consistent with the Sincerity of God.

It is further said to be inconsistent with the sincerity of God, to offer salvation to those whom He has predetermined to leave to the just recompense of their sins. It is enough to say in answer to this objection, so strenuously urged by Lutherans and Arminians, that it bears with equal force against the doctrine of God's foreknowledge, which they admit to be an essential attribute of his nature. How can He offer salvation to those whom He foreknows will despise and reject it; and when He also knows that their guilt and condemnation will thereby be greatly aggravated. There is no real difficulty in either case except what is purely subjective. It is in us, in our limited and partial apprehensions; and in our inability to comprehend the ways of God, which are past finding out. We cannot understand how God governs the world and accomplishes his infinitely wise designs. We must be satisfied with facts. Whatever actually is, it must be right for God to permit to be. And it is no less evident that whatever He permits to be, it must be right for Him to intend to permit. And this is all that the Augustinian scheme, in obedience to the Word of God, is constrained to assert. It is enough that the offer of salvation through Jesus Christ, is to be made to every creature; that whosoever accepts that offer shall be saved; and that for the salvation of all, abundant provision has been made. What God's purposes may be in instituting and promulgating this scheme of mercy, has nothing to do with our duty as ministers in making the proclamation, or with our obligation and privilege as sinners in accepting his proffered grace. If it is not inconsistent with the sincerity of God to command all men to love Him, it is not inconsistent with his sincerity to command them to repent and believe the gospel.

The Lutheran Doctrine.

The Lutherans from their anxiety to get rid of the sovereignty of God in the dispensation of his grace, are led to hold that the gospel offer is universal, not only in the sense above stated, in that the command is given to the Church, to make it known to all men, but that it has in some way been actually communicated to all. They admit the difficulty of reconciling this assumption with the present state of the world. They attempt to meet this difficulty by saying, that at three different epochs the knowledge of the plan of salvation was actually known to all men. First, when the promise of redemption through the seed of the woman, was made to our first parents. Secondly, in the days of Noah; and thirdly, during the age of the Apostles, by whom, it is assumed, the gospel was carried to the ends of the world, even to the inhabitants of this western continent. That this knowledge has since been lost, is to be referred not to the purpose of God, but to the wilful ingratitude and wickedness of the ancestors of the present inhabitants of the heathen world. They refer also to the fact that the Church is as a city set upon a hill; that it does more or less attract the attention of the whole earth. All men have heard of Christians and of Christianity; and it is their own fault if they do not seek further knowledge on the subject. It is very plain, however, that these considerations do not touch the difficulty. The heathen are without Christ and without God in the world. This is Paul's account of their condition. It is in vain, therefore, for us to attempt to show that they have the knowledge which the Apostle asserts they do not possess, and which, as all history shows, does not exist among them. The Lutheran divines feel the unsatisfactory nature of their own solution of this great problem. Gerhard, after referring to all possible sources of divine knowledge accessible to the heathen, says, [487] "Sed demus, in his et similibus exemplis specialibus non posse nos exacte causas divinorum consiliorum exquirere vel proponere; non tamen ad absolutum aliquod reprobationis decretum erit confugiendum sed adhæreamus firmiter pronunciatis istis universalibus. 1 Tim. ii. 4; Ezek. xxxiii. 11." "The Symbolical Books," says Schmid, [488] "adhere to the simple proposition quod non tantum prædicatio poenitentiæ, verum etiam promissio evangelii sit universalis, hoc est ad omnes homines pertineat,'" [489] and that this vocatio is per verbum; without attempting to reconcile these statements with the facts of experience.

The Call to Salvation is only through the Gospel.

The call in question is made only through the Word of God, as heard or read. That is, the revelation of the plan of salvation is not made by the works or by the providence of God; nor by the moral constitution of our nature, nor by the intuitions or deductions of reason; nor by direct revelation to all men everywhere and at all times; but only in the written Word of God. It is not denied that God may, and in past ages certainly did, convey this saving knowledge by direct revelation without the intervention of any external means of instruction. Such was the fact in the case of the Apostle Paul. And such cases, for all we know, may even now occur. But these are miracles. This is not the ordinary method. For such supernatural revelations of truth after its being made known in the Scriptures and committed to the Church with the command to teach all nations, we have no promise in the Scriptures and no evidence from experience.

It has ever been, and still is, the doctrine of the Church universal in almost all its parts, that it is only in and through the Scriptures that the knowledge necessary to salvation is revealed to men. The Rationalists, as did the Pelagians, hold that what they call "the light of nature," reveals enough of divine truth to secure the return of the soul to God, if it be properly improved. And many Arminians, as well as Mystics, hold that the supernatural teaching of the Spirit is granted in sufficient measure to every man to secure his salvation, if he yields himself up to its guidance. It would be very agreeable to our natural feelings to believe this, as it would be to believe that all men will be saved. But such is not the doctrine of the Bible; and it requires but little humility to believe that God is better as well as wiser than man; that his ways are higher than our ways, and his thoughts than our thoughts; and that whatever He ordains is best.

That the Scriptures do teach that saving knowledge is contained only in the Bible, and consequently that those ignorant of its contents, are ignorant of the way of salvation, is plain, --

1. Because the Scriptures both of the Old and of the New Testament, constantly represent the heathen as in a state of fatal ignorance. They are declared by the ancient prophets to be afar off from God; to be the worshippers of idols, to be sunk in sin. The people of Israel were separated from other nations for the express purpose of preserving the knowledge of the true religion. To them were committed the oracles of God. In the New Testament the same representation is given of their condition. It is said, They know not God. The Apostle proves at length in the first chapter ef his Epistle to the Romans, that they are universally and justly in a state of condemnation. He exhorts the Ephesians to call to mind their condition before they received the gospel. They were "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God, in the world." (Eph. ii. 12.) Such is the uniform teaching of the Word of God. It is utterly inconsistent with these representations, to assume that the heathen had such knowledge of God either by tradition, or by inward revelation, as was sufficient to lead them to holiness and God.

2. This doctrine follows also from the nature of the gospel. It claims to be the only method of salvation. It takes for granted that men are in a state of sin and condemnation, from which they are unable to deliver themselves. It teaches that for the salvation of men the Eternal Son of God assumed our nature, obeyed and suffered in our stead, and having died for our sins, rose again for our justification; that, so far as adults are concerned, the intelligent and voluntary acceptance of Christ as our God and Saviour is the one indispensable condition of salvation; that there is no other name under heaven whereby men can be saved. It provides, therefore, for a Church and a Ministry whose great duty it is to make known to men this great salvation. All this takes for granted that without this knowledge, men must perish in their sins.

3. This is further evident from the nature of the message which the ministers of the gospel are commissioned to deliver. They are commanded to go into all the world, and say to every creature, "Believe on the Lord Jesus Christ, and thou shalt he saved." "He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him." Where is the propriety of such a message if men can be saved without the knowledge of Christ, and consequently without faith in Him.

4. This necessity of a knowledge of the gospel is expressly asserted in the Scriptures. Our Lord not only declares that no man can come unto the Father, but by Him; that no man knoweth the Father, but the Son, and he to whom the Son shall revel Him; but He says expressly, "He that believeth not, shall be damned." (Mark xvi. 16; John iii. 18.) But faith without knowledge is impossible. The Apostle John says, "He that hath the Son, hath life; he that hath not the Son of God, hath not life." (1 John v. 12.) The knowledge of Christ is not only the condition of life, but it is life; and without that knowledge, the life in question cannot exist. Him to know is life eternal. Paul, therefore, said, "I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord." (Phil. iii. 8.) Christ is not only the giver, but the object of life. Those exercises which are the manifestations of spiritual life terminate on Him; without the knowledge of Him, therefore, there can be no such exercises; as without the knowledge of God there can be no religion. It is consequently, as the Apostle teaches, through the knowledge of Christ, that God "hath called us to glory and virtue." (2 Peter i. 3.) To be without Christ is to be without hope, and without God. (Eph. ii. 12.) The Apostle Paul, while asserting the general vocation of men, saying, "Whosoever shall call upon the name of the Lord, shall be saved;" immediately adds, "How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?" (Rom. x. 14.) Invocation implies faith; faith implies knowledge; knowledge implies objective teaching. "Faith cometh by hearing, and hearing by the word of God." (Verse 17.) There is no faith, therefore, where the gospel is not heard; and where there is no faith, there is no salvation.

This is indeed an awful doctrine. But are not the words of our Lord also awful, "Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it"? (Matt. vii. 13, 14.) Is not the fact awful which stares every man in the face, that the great majority even of those who hear the gospel reject its offers of mercy? Facts are as mysterious as doctrines. If we must submit to the one, we may as well submit to the other. Our Lord has taught us, in view of facts or doctrines which try our faith, to remember the infinite wisdom and rectitude of God, and say, "Even so Father; for so it seemed good in thy sight." The proper effect of the doctrine that the knowledge of the gospel is essential to the salvation of adults, instead of exciting opposition to God's word or providence, is to prompt us to greatly increased exertion to send the gospel to those who are perishing for lack of knowledge.

Why is the Gospel addressed to all Men?

As all men are not saved, the question arises, Why should the call he addressed to all? or, What is the design of God in making the call of the gospel universal and indiscriminate? The answer to this question will be determined by the views taken of other related points of Christian doctrine. If we adopt the Pelagian hypothesis that God limits Himself by the creation of free agents. that such agents must from their nature be exempt from absolute control; then the relation to God in this matter is analogous to that of one finite spirit to another. He can instruct, argue, and endeavour to persuade. More than this free agency does not admit. Men as rational, voluntary beings, must be left to determine for themselves, whether they will return to God in the way of his appointment, or continue in their rebellion. The call of the gospel to them is intended to bring them to repentance. This is an end which God sincerely desires to accomplish, and which He does all He can to effect. He cannot do more than the preaching of the gospel accomplishes, without doing violence to the freedom of voluntary agents.

The Lutherans admit total depravity, and the entire inability of men since the fall to do anything spiritually good; but they hold that the Word of God has an inherent, supernatural, and divine power, which would infallibly secure the spiritual resurrection of the spiritually dead, were it not wilfully neglected, or wickedly resisted. The call of the gospel is, therefore, addressed to all men with the same intention on the part of God. He not only desires, as an event in itself well pleasing in his sight, that all may repent and believe, but that is the end which He purposes to accomplish. Its accomplishment is hindered, in all cases of failure, by the voluntary resistance of men. While, therefore, they attribute the conversion of men to the efficacious grace of God, and not to the coöperation or will of the subjects of that grace, they deny that grace is "irresistible." The fact that one man is converted under the call of the gospel and not another, that one accepts and another rejects the offered mercy, is not to be referred to anything in the purpose of God, or to the nature of the influence of which the hearers of the gospel are the subjects, but solely to the fact that one does, and the other does not resist that influence. The Lutheran doctrine is thus clearly stated by Quenstedt: "Vocatio est actus gratiæ applicatricis Spiritus Sancti, quo is benignissimam Dei erga universum genus humanum lapsum voluntatem per externam Verbi prædicationem, in se semper sufficientem ac efficacem, manifestat, et bona per Redemtoris meritum parta, omnibus in universum hominibus offert, ea seria intentione, ut omnes per Christum salvi fiant et æterna vita donentur." And again: "Forma vocationis consistit in seria atque ex Dei intentione semper sufficiente, semperque efficaci voluntatis divinæ manifestatione ac beneficiorum per Christum acquisitorum oblatione. . . . . Nulla enim vocatio Dei sive ex se et intrinseca sua qualitate, sive ex Dei intentione est inefficax, ut nec possit nec debeat effectum salutarem producere, sed omnis efficax est licet, quo minus effectum suum consequatur, ab hominibus obicem ponentibus, impediatur, atque ita inefficax fit vitio malæ obstinatæque hominum voluntatis." [490]

The objections to this view are obvious.

1. It proceeds on the assumption that events in time do not correspond to the purpose of God. This is not only inconsistent with the divine perfection, but contrary to the express declarations of Scripture, which teaches that God works all things according to the counsel of his own will. He foreordains whatever comes to pass.

2. It supposes either that God has no purpose as to the futurition of events, or that his "serious intentions" may fill of being accomplished. This is obviously incompatible with the nature of an infinite Being.

3. It not only assumes that the purpose of God may fail, but also that it may be effectually resisted; that events may occur which it is his purpose or intention should not occur. How then can it be said that God governs the world; or, that He does his pleasure in the army of heaven and among the inhabitants of the earth?

4. It assumes without proof, and contrary to Scripture and experience, that the Word of God as read or spoken by men, has an inherent, supernatural, life-giving power, adequate to raise the spiritually dead. Whereas the Scriptures constantly teach that the efficacy of the truth is due to the attending influence of the Holy Spirit, ab extra incidens; that the Word is effectual only when attended by this demonstration of the Spirit, and that without it, it is foolishness to the Greek and an offence to the Jew; that Paul may plant, and Apollos water, but that God only can give the increase.

5. It assumes that the only power which God exercises in the conversion of sinners is that inherent in the Word, whereas the Scriptures abound with prayers for the gift of the Spirit to attend the Word and render it effectual; and such prayers are constantly offered, and ever have been offered, by the people of God. They would, however, be not only unnecessary but improper, if God had revealed his purpose not to grant any such influence, but to leave men to the unattended power of the Word itself. Any doctrine contrary to what the Bible prescribes as a duty, and what all Christians do by the instinct of their renewed nature, must be false.

6. This doctrine, moreover, takes for granted that the ultimate reason why some hearers of the gospel believe and others do not, is to be found in themselves; that the one class is better, more impressible, or less obstinate than the other. The Scriptures, however, refer this fact to the sovereignty of God. Our Lord says, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." (Matt. xi. 25.) The Apostle says, "It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." "I will have mercy," saith God, "on whom I will have mercy, and I will have compassion on whom I will have compassion." (Rom. ix. 15, 16.) "Of him [God] are ye in Christ Jesus, not of yourselves, lest any should boast." (1 Cor. i. 30.)

7. The doctrine in question has no support from Scripture. The passages constantly referred to in its favour are, 1 Timothy ii. 3, 4. "God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth;" and Ezekiel xxxiii. 11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live." God forbid that any man should teach anything inconsistent with these precious declarations of the Word of God. They clearly teach that God is a benevolent Being; that He delights not in the sufferings of his creatures; that in all cases of suffering there is an imperative reason for its infliction, consistent with the highest wisdom and benevolence. God pities even the wicked whom He condemns, as a father pities the disobedient child whom he chastises. And as the father can truthfully and with a full heart say that he delights not in the sufferings of his child, so our Father in heaven can say, that He delights not in the death of the wicked. The difficulty as to the passage in 1 Timothy ii. 4, arises simply from the ambiguity of the word thelein there used. Commonly the word means to will, in the sense of to intend, to purpose. Such cannot be its meaning here, because it cannot be said that God intends or purposes that all men should be saved; or, that all should come to the knowledge of the truth. This is inconsistent with Scripture and experience. The word, however, often means to delight in, and even to love. In the Septuagint it is used as the equivalent of hphts, as in Psalms xxii. 9, cxii. 1, cxlvii. 10. In Matthew, xxvii. 43, ei thelei auton, is correctly rendered in our version, "If he will have him." (Heb. x. 5, 8; Luke xx. 46; Mark xii. 38; Col. ii. 18.) The Apostle. therefore, says only what the prophet had said. God delights in the happiness of his creatures. He takes no pleasure in the death of the wicked. But this is perfectly consistent with his purpose not to "spare the guilty."

8. Finally, the Lutheran doctrine relieves no difficulty. The Reformed doctrine assumes that some men perish for their sins; and that those who are thus left to perish are passed by not because they are worse than others, but in the sovereignty of God. The Lutheran doctrine concedes both those facts. Some men do perish; and they perish, at least in the case of the heathen, without having the means of salvation offered to them. There is the same exercise of sovereignty in the one case as in the other. The Lutheran must stand with his hand upon his mouth, side by side with the Reformed, and join him in saying, "Even so Father; for so it seemed good in thy sight."

The simple representation of Scripture on this subject, confirmed by the facts of consciousness and experience is, that all men are sinners; they are all guilty before God; they have all forfeited every claim upon his justice. His relation to them is that of a father to his disobedient children; or, of a sovereign to wickedly rebellious subjects. It is not necessary that all should receive the punishment which they have justly incurred. In the sight of an infinitely good and merciful God, it is necessary that some of the rebellious race of man should suffer the penalty of the law which all have broken. It is God's prerogative to determine who shall be vessels of mercy, and who shall be left to the just recompense of their sins. Such are the declarations of Scripture; and such are the facts of the case. We can alter neither. Our blessedness is to trust in the Lord, and to rejoice that the destiny of his creatures is not in their own hands, nor in the hands either of fate or of chance; but in those of Him who is infinite in wisdom, love and power.

But if the Lutheran doctrine that the call of the gospel is universal, or indiscriminate, because it is the intention of God that all should be saved and come to the knowledge of the truth, is contrary to Scripture, the question remains, Why are those called whom it is not the intention of God to save? Why are all called, if God has a fixed purpose of rendering that call effectual to some and not to others?

1. The most obvious answer to that question is found in the nature of the call itself. The call of the gospel is simply the command of God to men to repent and believe on the Lord Jesus Christ, with the promise that those who believe shall be saved. It is the revelation of a duty binding upon all men. There is as much reason that men should be commanded to believe in Christ, as that they should be commanded to love God. The one duty is as universally obligatory as the other. The command to believe no more implies the intention on the part of God to give faith, than the command to love implies the intention to give love. And as the latter command does not assume that men have of themselves power to love God perfectly, so neither does the command to believe assume the power of exercising saving faith, which the Scriptures declare to be the gift of God.

2. The general call of the gospel is the means ordained by God to gather in his chosen people. They are mingled with other men, unknown except by God. The duty obligatory on all is made known to all; a privilege suited to all is offered indiscriminately. That some only are made willing to perform the duty, or to accept the privilege, in no way conflicts with the propriety of the universal proclamation.

3. This general call of the gospel with the promise that whoever believes shall be saved, serves to show the unreasonable wickedness and perverseness of those who deliberately reject it. The justice of their condemnation is thus rendered the more obvious to themselves and to all other rational creatures. "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." (John iii. 19, 18.) The most unreasonable sin which men commit is refusing to accept of the Son of God as their Saviour. This refusal is as deliberate, and as voluntary, according to the Reformed doctrine, as it is according to the Lutheran or even the Pelagian theory. __________________________________________________________________

[487] Loci Theologici, loc. VIII.; vii. 136, vol. iv. p. 191.

[488] Dogmatik, 3rd edit. Frankfort on the Maine and Erlangen, 1853, p. 350.

[489] Formula Concordiæ, XI. 28; Hase, Libri Symbolici, p. 804.

[490] Systema Theologicum, III. v. 1. 15 and 10, edit. Leipzig, 1715, p. 669; pp. 666, 667. __________________________________________________________________

§ 3. Common Grace.

The word charis, hmd, means a favourable disposition, or kind feeling; and especially love as exercised towards the inferior, dependent, or unworthy. This is represented as the crowning attribute of the divine nature. Its manifestation is declared to be the grand end of the whole scheme of redemption. The Apostle teaches that predestination, election, and salvation are all intended for the praise of the glory of the grace of God which He exercises towards us in Christ Jesus. (Eph. i. 3-6.) He raises men from spiritual death, "and makes them sit together in heavenly places in Christ Jesus, that in the ages to come he might show the exceeding riches of his grace." (Eph. ii. 6, 7.) Therefore it is often asserted that salvation is of grace. The gospel is a system of grace. All its blessings are gratuitously bestowed; all is so ordered that in every step of the progress of redemption and in its consummation, the grace, or undeserved love of God, is conspicuously displayed. Nothing is given or promised on the ground of merit. Everything is an undeserved favour. That salvation was provided at all, is a matter of grace and not of debt. That one man is saved, and another not, is to the subject of salvation, a matter of grace. All his Christian virtues, are graces, i.e., gifts. Hence it is that the greatest of all gifts secured by the work of Christ, that without which salvation had been impossible, the Holy Ghost, in the influence which He exerts on the minds of men, has in all ages and in all parts of the Church been designated as divine grace. A work of grace is the work of the Holy Spirit; the means of grace, are the means by which, or in connection with which, the influence of the Spirit is conveyed or exercised. By common grace, therefore, is meant that influence of the Spirit, which in a greater or less measure, is granted to all who hear the truth. By sufficient grace is meant such kind and degree of the Spirit's influence, as is sufficient to lead men to repentance, faith, and a holy life. By efficacious grace is meant such an influence of the Spirit as is certainly effectual in producing regeneration and conversion. By preventing grace is intended that operation of the Spirit on the mind which precedes and excites its efforts to return to God. By the gratia gratum faciens is meant the influence of the Spirit which renews or renders gracious. Cooperating grace is that influence of the Spirit which aids the people of God in all the exercises of the divine life. By habitual grace is meant the Holy Spirit as dwelling in believers; or, that permanent, immanent state of mind due to his abiding presence and power. Such is the established theological and Christian usage of this word. By grace, therefore, in this connection is meant the influence of the Spirit of God on the minds of men.

This is an influence of the Holy Spirit distinct from, and accessary to the influence of the truth. There is a natural relation between truth, whether speculative, æsthetic, moral, or religious, and the mind of man. All such truth tends to produce an effect suited to its nature, unless counteracted by inadequate apprehension or by the inward state of those to whom it is presented. This is of course true of the Word of God. It is replete with truths of the highest order; the most elevated; the most important; the most pertinent to the nature and necessities of man; and the best adapted to convince the reason, to control the conscience, to affect the heart, and to govern the life. Opposed to this doctrine of the supernatural influence of the Spirit of God on the minds of men, additional to the moral influence of the truth, is the deistical theory of God's relation to the world. That theory assumes that having created all things, and endowed his creatures of every order, material and immaterial, rational and irrational, with the properties and attributes suited to their nature and destiny, he leaves the world to the control of these subordinate or second causes, and never intervenes with the exercise of his immediate agency. This same view is by many Rationalists, Pelagians, and Remonstrants, transferred to the sphere of the moral and religious relations of man. God having made man a rational and moral being and endowed him with free agency; and having revealed in his works and in his Word the truth concerning Himself and the relation of man to the great Creator, leaves man to himself. There is no influence on the part of God exerted on the minds of men, apart from that which is due to the truth which He has revealed. Those numerous passages of Scripture which attribute the conversion and sanctification of men to the Spirit of God, the advocates of this theory explain by saying: That as the Spirit is the author of the truth, He may be said to be the author of the effects which the truth produces; but they deny any intervention or agency of the Spirit additional to the truth objectively present to the mind. On this point Limborch [491] says, "Interna vocatio . . . . quæ fit per Spiritum Dei, . . . . non est virtus Spiritus seorsim operans a verbo, sed per verbum, et verbo semper inest . . . . . Non dicimus duas esse (verbi et Spiritus) actiones specie distinctas: sed unam eandemque actionem; quoniam verbum est Spiritus, hoc est, Spiritus verbo inest."
[492] This may be understood either in a Rationalistic, or in a Lutheran sense. It expresses the views of those extreme Remonstrants who inclined most to Pelagianism. With Pelagius little more was meant by grace than the providential blessings which men enjoyed in a greater or les degree. Even free will as a natural endowment he called grace.

Lutheran Doctrine on Common Grace.

A second view on this subject is that of the Lutherans already referred to. They also deny any influence of the Spirit accessary to the power inherent in the Word. But they are very far from adopting the deistical or rationalistic hypothesis. They fully admit the supernatural power of Christianity and all its ordinances. They hold that the Word "habet vim aut potentiam activam supernaturalem ac vere divinam ad producendos supernaturales effectus, scilicet, mentes hominum convertendas, regenerandas et renovendas." [493] This divine efficacy is inherent in, and inseparable from the Word. The words of man have only human power, presenting arguments and motives to convince and to persuade. The Word of God has supernatural and divine power. If in any case it fail to produce supernatural effect, i.e., to renew and sanctify, the fault is in the hearer. It is like articles of the materia medica, which have inherent virtue, but which nevertheless require a suitable condition in those to whom they are administered, in order to their proper effect. Or, to take a much higher illustration and one of which the Lutheran divines are especially fond; the Word is like the person of our Lord Jesus Christ when here on earth. He was replete with divine virtue. Whoever touched even the hem of his garment, was made whole of whatever disease he had. Nevertheless without faith, contact with Christ was inefficacious. There is all the difference, therefore, according to the Lutheran doctrine, between the word of man and the Word of God, that there was between Christ and ordinary men. The effect of the Word is no more to be attributed to its natural power as truth on the understanding and conscience, than the cures effected by Christ are to be referred to any natural remedial agencies. The effect in both cases is supernatural and divine. "Verbum Dei," says Quensted, [494] "non agit solum persuasiones morales, proponendo nobis objectum amabile, sed etiam vero, reali, divino et ineffabili influxu potentiæ suæ gratiosæ, ita ut efficaciter et vere convertat, illuminet, salvet in illo, cum illo et per illud operante Spiritu Sancto; in hoc enim consistit verbi divini et humani differentia." So Hollaz says, [495] "Verbum Dei, qua tale, non potest fingi sine divina virtute aut sine Spiritu Sancto, qui a verbo suo inseparabilis est. Nam si a verbo Dei separetur Spiritus Sanctus, non esset id Dei verbum vel verbum Spiritus, sed esset verbum humanum." As the Spirit, so to speak, is thus immanent in the Word, he never operates on the mind except through and by the Word. On this point Luther and the Lutheran divines insisted with great earnestness. They were especially led to take this ground from the claims of fanatical Anabaptists, to direct spiritual communications independent of the Scriptures to which they made the written Word subordinate: "Pater neminem trahere vult, absque mediis, sed utitur tanquam ordinariis mediis et instrumentis, verbo suo et sacramentis." [496] "Constanter tenendum est, Deum nemini Spiritum vel gratiam suam largiri, nisi per verbum et cum verbo externo et præcedente, ut ita præmuniamus nos adversum enthusiastas, id est, spiritus, qui jactitant, se ante verbum et sine verbo Spiritum habere, et ideo scripturam sive vocale verbum judicant, flectunt et reflectunt pro libito, ut faciebat Monetarius, et multi adhuc hodie, qui acute discernere volunt inter Spiritum et literam, et neutrum norunt, nec quid statuant, sciunt."
[497] The Lutherans, therefore, reject the distinction made by Calvinists between the external and internal call. They admit such a distinction, "sed," as Quenstedt [498] says, "ut externam vocationem internæ non opponamus, nec unam ab altera separemus, cum externa vocatio internæ medium sit ac organon et per illam Deus efficax sit in cordibus hominum. Si externa vocatio non ex asse congruit internæ, si externe vocatus esse potest qui non interne, vana fuerit, fallax, illusoria."

Rationalistic View.

A third doctrine which is opposed to the Scriptural teaching on this subject, is that which makes no distinction between the influence of the Spirit and the providential efficiency of God. Thus Wegscheider
[499] says, "Operationes gratiæ immediatas et supernaturales jam olim nonnulli recte monuerunt, nec diserte promissas esse in libris sacris nec necessarias, quum, quæ ad animum emendandum valeant, omnia legibus naturæ a Deo optime efficiantur, nec denique ita conspicuas ut cognosci certo et intelligi possint. Accedit, quod libertatem et studium hominum impediunt, mysticorum somnia fovent et Deum ipsum auctorem arguunt peccatorum ab hominibus non emendatis commissorum. . . . . Omnis igitur de gratia disputatio rectius ad doctrinam de providentia Dei singulari et concursu refertur." To the same effect De Wette says: "It is one and the same efficiency, producing good in men, which according to the natural anthropological view we ascribe to themselves, and according to the religious view to God. These two modes of apprehension ought not to be considered as opposed to each other, but as mutually compensative." Again, "Religious faith regards the impulse to good (die Begeisterung zum Guten) as an efflux from God; philosophical reflection as the force of reason." [500]

It depends of course on the view taken of God's relation to the world, what is the degree or kind of influence to be ascribed to Him in promoting the reformation or sanctification of men. According to the mechanical theory, adopted by Deists, Rationalists, or (as they are often called in distinction from Supernaturalists) Naturalists, there is no exercise of the power of God on the minds of men. As He leaves the external world to the control of the laws of nature, so He leaves the world of mind to the control of its own laws. But as almost all systems of philosophy assume a more intimate relation between the Creator and his creatures than this theory acknowledges, it follows that confounding the providential agency of God over his creatures with the influence of the Holy Spirit, admits of the ascription to Him of an agency more or less direct in the regeneration and sanctification of men.

According to the common doctrine of Theism second causes have a real efficiency, but they are upheld and guided in their operation by the omnipresent and universally active efficiency of God; so that the effects produced are properly referred to God. He sends rain upon the earth; He causes the grass to grow; He fashions the eye and forms the ear; and He feeds the young ravens when they cry. All the operations of nature in the external world, which evince design, are due not to the working of blind physical laws, but to those laws as constantly guided by the mind and will of God. In like manner He is said to control the laws of mind: to sustain and direct the operation of moral causes. His relation to the world of mind is, in this point, analogous to his relation to the material world. And in the same sense, and for the same reason that He is said to give a plentiful harvest, He is said to make men fruitful in good feelings and in good works. Conversion, according to this view, is just as much a natural process as intellectual culture, or the growth of vegetables or animals. This is the doctrine of Rationalists as distinguished from Supernaturalists.

Many philosophical systems, however, ignore all second causes. They assume that effects are due to the immediate agency of God. This is the doctrine not only of Pantheists, but also of many Christian philosophers. This idea is involved in the theory of occasional causes, and in the doctrine so popular at one time among theologians that preservation is a continual creation. If God creates the universe ex nihilo every successive moment, as even President Edwards strenuously asserts, then all effects and changes are the product of his omnipotence, and the efficiency or agency of second causes is of necessity excluded. According to this doctrine there can be no distinction between the operations of nature and those of grace. The same thing is obviously true in reference to the theory of Dr. Emmons and the high Hopkinsians. Dr. Emmons teaches that God creates all the volitions of men, good or bad. The soul itself is but a series of exercises. First in chronological order comes a series of sinful volitions; then, in some cases, not in all, this is followed by a series of holy volitions. God is equally the author of the one and of the other. This is true of all mental exercises. No creature can originate action. God is the only real agent in the universe. According to this doctrine all operations of the Spirit are merged in this universal providential efficiency of God; and all distinction between nature and grace, the natural and the supernatural is obliterated.

In opposition, therefore, first, to the proper naturalistic theory, which excludes God entirely from his works, and denies to Him any controlling influence either over material or mental operations and effects; secondly, in opposition to the doctrines which identify the operations or influence of the Spirit with the power of the truth; and thirdly, in opposition to the theory which ignores the influence between the providential efficiency of God and the operations of the Holy Spirit; the Scriptures teach that the influence of the Spirit is distinct from the mere power, whether natural or supernatural, of the truth itself; and that it is no less to be distinguished from the providential efficiency (or potentia ordinata) of God which coöperates with all second causes.

There is an influence of the Spirit distinct from the Truth.

As to the first of these points, namely, that there is an influence of the Spirit on the minds distinct from and accessary to the power of the truth, which attends the truth sometimes with more, and sometimes with less power, according to God's good pleasure, the proof from Scripture is plain and abundant.

1. The Bible makes a broad distinction between the mere hearers of the Word, and those inwardly taught by God. When our Lord says (John vi. 44), "No man can come to me except the Father which hath sent me draw him;" he evidently refers to an inward drawing and teaching beyond that effected by the truth as objectively presented to the mind. All the power which the truth as truth has over the reason and conscience is exerted on all who hear it. This of itself is declared to be insufficient. An inward teaching by the Spirit is absolutely necessary to give the truth effect. This distinction between the outward teaching of the Word and the inward teaching of the Spirit is kept up throughout the Scriptures. The Apostle in 1 Corinthians i. 23-26, as well as elsewhere, says that the gospel however clearly preached, however earnestly enforced, even though Paul or Apollos were the teacher, is weakness and foolishness, without power to convince or to convert, unless rendered effectual by the demonstration of the Spirit. "The called," therefore, according to the Scriptures are not the hearers of the Word, but are those who receive an inward vocation by the Spirit. All whom God calls, He justifies, and all whom He justifies He glorifies. (Rom. viii. 30.)

2. The reason is given why the truth in itself is inoperative and why the inward teaching of the Spirit is absolutely necessary. That reason is found in the natural state of man since the fall, He is spiritually dead. He is deaf and blind. He does not receive the things of the Spirit, neither can he know them, because they are spiritually discerned. It is therefore those only who are spiritual, i.e., in whom the Spirit dwells, and whose discernment, feelings and whole life are determined by the Spirit, who receive the truths which are freely given unto all who hear the gospel. This is the doctrine of the Apostle as delivered in 1 Corinthians ii 10-15. And such is the constant representation of the word of God on this subject.

3. The Scriptures therefore teach that there is an influence of the Spirit required to prepare the minds of men for the reception of the truth. The truth is compared to light, which is absolutely necessary to vision; but if the eye be closed or blind it must be opened or restored before the light can produce its proper impression. The Psalmist therefore prays, "Open thou mine eyes, that I may behold wondrous things out of thy law." (Psalm cxix. 18.) In Acts xvi. 14, it is said of Lydia, "Whose heart the Lord opened, that she attended unto the things which were spoken of Paul."

4. Accordingly the great promise of the Scriptures especially in reference to the Messianic period was the effusion of the Holy Spirit. "Afterward," said the prophet Joel, "I will pour out my Spirit upon all flesh" (ii. 28). The effects which the Spirit was to produce prove that something more, and something different from the power of the truth was intended. The truth however clearly revealed and however imbued with supernatural energy could not give the power to prophesy, or to dream dreams or to see visions. The Old Testament abounds with predictions and promises of this gift of the Holy Ghost, which was to attend and to render effectual the clearer revelation of the things of God to be made by the Messiah. Isaiah xxxii. 15, "Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest." Isaiah xliv. 3, "I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring." Ezekiel xxxix. 29, "I have poured out my Spirit upon the house of Israel." Zechariah xii. 10, "1 will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son."

After the resurrection of our Lord He directed his disciples to remain at Jerusalem until they were imbued with power from on high. That is, until they had received the gift of the Holy Spirit. It was on the day of Pentecost that the Spirit descended upon the disciples, as the Apostle said, in fulfilment of the predictions of the Old Testament prophets. The effect of his influence was not only a general illumination of the minds of the Apostles, and the communication of miraculous gifts, but the conversion of five thousand persons to the faith at once. It is impossible to deny that these effects were due to the power of the Spirit as something distinct from, and accessary to, the mere power of the truth. This is the explanation of the events of the day of Pentecost given by the Apostle Peter, in Acts ii. 32, 38, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the prom ise of the Holy Ghost, he hath shed forth this, which ye now see and hear." This was the fulfilment of the promise which Christ made to his disciples that He would send them another Comforter, even the Spirit of truth who should abide with them forever. (John xiv. 16.) That Spirit was to teach them; to bring all things to their remembrance; He was to testify of Christ; reprove the world of sin, of righteousness, and of judgment; and he was to give the Apostles a mouth and wisdom which their adversaries should not be able to gainsay or resist. Believers, therefore, are said to receive the Holy Ghost. They have an unction from the Holy One, which abides with them and teaches them all things. (1 John ii. 20 and 27.)

When our Lord says (Luke xi. 13), that our Father in heaven is more willing to give the Holy Spirit to those who ask Him, than parents are to give good gifts unto their children, He certainly means something more by the gift of the Spirit, than the knowledge of his Word. Thousands hear and do not understand or believe. The Spirit is promised to attend the teaching of the Word and to render it effectual, and this is the precious gift which God promises to bestow on those who ask it. "Hereby we know," says the Apostle, "that he abideth in us, by the Spirit which he bath given us." (1 John iii. 24.) The Holy Ghost, therefore, is a gift. It is a gift bestowed on those who already have the Word, and consequently it is something distinct from the Word.

5. Another clear proof that the Spirit exercises upon the minds of men an influence distinguishable from the influence of the truth either in the Lutheran or Remonstrant view, is that those who have the knowledge of the Word as read or heard, are directed to pray for the gift of the Spirit to render that Word effectual. Of such prayers we have many examples in the Sacred Scriptures. David, in Psalm li. 11, prays," Take not thy Holy Spirit from me." The Apostle prays in behalf of the Ephesians to whom for more than two years he had been preaching the Gospel, that God would give them the Holy Spirit, that they might have the knowledge of Him, that their eyes might be opened to know the hope of their calling, and the riches of the glory of the inheritance of the saints, and the exceeding greatness of the power of which they were the subjects. (Eph. i. 17-19.) He makes a similar prayer in behalf of the Colossians. (Col. i. 9-11.) On the other hand men are warned not to grieve or quench the Spirit lest he should depart from them. The great judgment which ever hangs over the impenitent hearers of the Gospel is, that God may withhold the Holy Spirit, leaving them to themselves and to the mere power inherent in the truth. Such are reprobates; men with whom the Spirit has ceased to strive. It is obvious, therefore, that the Scriptures recognize an influence of the Holy Ghost which may be given or withheld, and which is necessary to give the truth any power on the heart.

6. The Scriptures therefore always recognize the Holy Spirit as the immediate author of regeneration, of repentance, of faith, and of all holy exercises. He dwells in believers, controlling their inward and outward life. He enlightens, leads, sanctifies, strengthens, and comforts. All these effects are attributed to his agency. He bestows his gifts on every one severally as he will. (1 Cor. xii. 11.) The Bible does not more clearly teach that the gifts of tongues, of healing, of miracles, and of wisdom, are the fruits of the Spirit, than that the saving graces of faith, love, and hope are to be referred to his operations. The one class of gifts is no more due to the inherent power of the truth than the other. The Apostle, therefore, did not depend for the success of his preaching upon the clearness with which the truth was presented, or the earnestness with which it was enforced, but on the attending "demonstration of the Spirit." (1 Cor. ii. 4.) He gave thanks to God that the Gospel came to the Thessalonians "not in word only, but also in power, and in the Holy Ghost." (1 Thess. i. 5.) He prayed that God would fulfil in them "the work of faith with power." (2 Thess. i. 11.) He reminded the Philippians that it was God who worked in them "both to will and to do of his good pleasure." (Phil. ii. 13.) In Hebrews xiii. 21, he prays that God would make his people perfect, working in them "that which is well-pleasing in his sight." Indeed, every prayer recorded in the Scriptures for the conversion of men, for their sanctification, and for their consolation, is a recognition of the doctrine that God works on the mind of men by his Holy Spirit according to his own good pleasure. This is especially true of the apostolic benediction. By the "communion of the Holy Ghost, which that benediction invokes, is meant a participation in the sanctifying and saving influences of the Spirit.

7. This truth, that the Spirit does attend the Word and ordinances of God by a power not inherent in the Word and sacraments themselves, but granted in larger or less measures, as God sees fit, is inwrought into the faith of the whole Christian Church. All the Liturgies of the Greek, Latin, and Protestant churches are filled with prayers for the gift of the Spirit to attend the Word and sacraments. Every Christian offers such prayers daily for himself and others. The whole history of the Church is full of the record of facts which are revelations of this great doctrine. Why were thousands converted on the day of Pentecost, when so few believed under the preaching of Christ himself? Why during the apostolic age did the Church make such rapid progress in all parts of the world? Why at the Reformation, and at many subsequent periods, were many born in a day? Every revival of religion is a visible manifestation of the power of the Holy Ghost accessary to the power of the truth. This, therefore, is a doctrine which no Christian should allow himself for a moment to call into question.

The Influence of the Spirit may be without the Word.

There is another unscriptural view of this subject which must at least be noticed, although its full consideration belongs to another department. Many admit that there is a supernatural power of the Spirit attending the Word and sacraments, but they hold that the Spirit is confined to these channels of communication; that He works in them and by them but never without them. On this subject Romanists hold that Christ gave the Holy Spirit to the Apostles. They transmitted the gift to their successors the bishops. Bishops in the laying on of hands in ordination communicate the grace of orders to the priests. In virtue of this grace the priests have supernatural power to render the sacraments the channels of grace to those who submit to their ministrations. Those, therefore, who are in the Romish Church, and those only, are, through the sacraments, made partakers of the Holy Spirit. All others, whether adults or infants, perish because they are not partakers of those ordinances through which alone the saving influences of the Spirit are communicated. This also is the doctrine held by those called Anglicans in the Church of England.

The Lutheran Church rejected with great earnestness the doctrine of Apostolic Succession, the Grace of Orders, and the Priesthood of the Christian Ministry as held by the Church of Rome. Lutherans, however, taught not only that there is "a mystical union" between the Spirit and the Word, as we have already seen, so that all saving effects are produced by the power inherent in the Word itself, and that the Spirit does not operate on the hearts of men without the Word, but also that there is an objective supernatural power in the sacraments themselves, so that they are, under all ordinary circumstances, the necessary means of salvation.

The Reformed, while they teach that, so far as adults are concerned, the knowledge of the Gospel is necessary to salvation, yet hold that the operations of the Holy Spirit are confined neither to the Word nor to the sacraments. He works when and where He sees fit, as in the times of the Old Testament and during the Apostolic age his extraordinary gifts were not conveyed through the medium of the truth, so neither now are the gifts for ecclesiastical office, nor is the regeneration of infants, effected by any such instrumentality. The saving efficacy of the Word and sacraments where they take effect, is not due to "any virtue in them; . . . . but only" to "the blessing of Christ, and the working of his Spirit in them that by faith receive them."

The Work of the Spirit is distinct from Providential Efficiency.

As grace, or the influence of the Holy Spirit, is not inherent in the Word or sacraments, so neither is it to be confounded with the providential efficiency of God. The Scriptures clearly teach, (1.) That God is everywhere present in the world, upholding all the creatures in being and activity. (2.) That He constantly coöperates with second causes in the production of their effects. He fashioned our bodies. He gives to every seed its own body. (3.) Besides this ordered efficiency (potentia ordinata), which works uniformly according to fixed laws, He, as a free, personal, extramundane Being, controls the operations of these fixed laws, or the efficiency of second causes, so as to determine their action according to his own will. He causes it to rain at one time and not at another. He sends fruitful seasons, or He causes drought. "Elias . . . . prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." (James. v. 17, 18.) (4.) A like control is exercised over mankind. The king's heart is in the. hands of the Lord, and He turns it as the rivers of water are turned. He makes poor and makes rich. He raises up one and puts down another. A man's heart deviseth his way; but the Lord directeth his steps. By Him kings rule and princes decree justice. Such, according to the Scriptures, is the providential government of God who works all things according to the counsel of his own will.

As distinct from this providential control which extends over all creatures, the Scriptures tell of the sphere of the Spirit's operations. This does not imply that the Spirit has nothing to do in the creation, preservation, and government of the world. On the contrary the Bible teaches that whatever God does in nature, in the material world and in the minds of men, He does through the Spirit. Nevertheless the Scriptures make a broad distinction between providential government, and the operations of the Spirit in the moral government of men and in carrying forward the great plan of redemption. This is the distinction between nature and grace. To these special operations of the Spirit are attributed, --

1. The revelation of truth. Nothing is plainer than that the great doctrines of the Bible were made known not in the way of the orderly development of the race, or of a growth in human knowledge, but by a supernatural intervention of God by the Spirit.

2. The inspiration of the sacred writers, who spake as they were moved by the Holy Ghost.

3. The various gifts, intellectual, moral, and physical, bestowed on men to qualify them for the special service of God. Some of these gifts were extraordinary or miraculous, as in the case of the Apostles and others; others were ordinary, i.e., such as do not transcend the limits of human power. To this class belong the skill of artisans, the courage and strength of heroes, the wisdom of statesmen, the ability to rule, etc. Thus it was said of Bezaleel, "I have filled him with the Spirit of God, in wisdom and in understanding and in knowledge and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass." (Exod. xxxi. 3, 4.) Of the seventy elders chosen by Moses, it is said, "I will take of the Spirit which is upon thee, and will put it upon them." (Num. xi. 17.) Joshua was appointed to succeed Moses, because in him was the Spirit. (Num. xxvii. 18.) "The Spirit of the Lord came upon" Othniel "and he judged Israel." (Judg. iii. 10.) So the Spirit of the Lord is said to have come upon Gideon, Jephtha, and Samson. When Saul was called to be king over Israel, the Spirit of the Lord came upon him; and when he was rejected for disobedience, the Spirit departed from him. (1 Sam. xvi. 14.) When Samuel anointed David, it is said, "The Spirit of the Lord came upon David from that day forward." (1 Sam. xvi. 13.) In like manner under the new dispensation, "There are diversities of gifts, but the same Spirit." (1 Cor. xii. 4.) And by these gifts some were made apostles, some prophets, some teachers, some workers of miracles. (1 Cor. xii. 29.) Paul, therefore, exhorted the elders of Ephesus to take heed to the flock, over which the Holy Ghost had made them overseers. (Acts xx. 28.)

4. To the Spirit are also referred conviction of sin, righteousness, and judgment; the resistance and rebuke of evil in the heart; strivings and warnings; illumination of the conscience; conviction of the truth; powerful restraints; and temporary faith founded on moral convictions; as well as regeneration, sanctification, consolation, strength, perseverance in holiness, and final glorification both of the soul and of the body.

All these effects which the Bible clearly and constantly refers to the Holy Spirit, Rationalism refers to second causes and to the attending providential efficiency of God. It admits of revelation, but only of such as is made in the works of God and in the constitution of our nature, apprehended by the mind in its normal exercises. All truth is discovered by the intuitive or discursive operations of reason. Inspiration is only the subjective state due to the influence of these truths on the mind. Miracles are discarded, or referred to some higher law. Or if admitted, they are allowed to stand by themselves, and all other subsequent intervention of God in controlling the minds of men is reduced to the regular process of human development and progress. The Bible and the Church universal recognize a broad distinction between the work of the Spirit and the operation of second causes as energized and controlled by the general efficiency of God. It is to one and the same divine agent that all the influences which control the conduct, form the character, and renew and sanctity the children of men, are to be referred; that by his energy revealed the truth to the prophets and apostles, rendered them infallible as teachers, and confirmed their divine missions by signs, and wonders, and divers miracles. The former class no more belong to the category of nature or natural operations, than the latter. God as an extramundane Spirit, a personal agent, has access to all other spirits. He can and He does act upon them as one spirit acts upon another, and also as only an Almighty Spirit can act; that is, producing effects which God alone can accomplish.

The Bible therefore teaches that the Holy Spirit as the Spirit of truth, of holiness, and of life in all its forms, is present with every human mind, enforcing truth, restraining from evil, exciting to good, and imparting wisdom or strength, when, where, and in what measure seemeth to Him good. In this sphere also He divides "to every man severally as He will." (1 Cor. xii. 11.) This is what in theology is called common grace.

The Influences of the Spirit granted to all Man.

That there is a divine influence of the Spirit granted to all men, is plain both from Scripture and from experience.

1. Even in Genesis vi. 3 (according to our version), it is said, "My Spirit shall not always strive with man." The Hebrew verb dvv means, to rule, to judge. The sense of the passage therefore may be, as given by Gesenius, De Wette, and others, "Nicht für immer soll mein Geist walten im Menschen." My Spirit shall not always rule in man. But this means more than the Septuagint expresses by katameine and the Vulgate by permanebit. The Spirit of God, as Keil and Delitzsch properly remark, is the principle of spiritual as well as of natural life. What God threatened was to withdraw his Spirit from men on account of their wickedness, and to give them up to destruction. This includes the idea expressed in the English version of the passage. The Spirit of God had hitherto exerted an influence in the government of men which, after the appointed time of delay, was to cease. Rosenmüller's explanation is, "Non feram, at Spiritus meus, per prophetas admonens homines, ab his in perpetuum contemnatur: puniam!" The clause per prophetas admonens has nothing in the text to suggest or justify it. It is inserted because Rosenmüller admitted no influence of the Spirit that was not indirect or mediate.

2. The martyr Stephen (Acts vii. 51) tells the Jews, "As your fathers did . . . . ye do always resist the Holy Ghost," as the prophet Isaiah lxiii. 10, said of the men of his generation, that they vexed God's Holy Spirit. The Spirit, therefore, is represented as striving with the wicked, and with all men. They are charged with resisting, grieving, vexing, and quenching his operations. This is the familiar mode of Scriptural representation. As God is everywhere present in the material world, guiding its operations according to the laws of nature; so He is everywhere present with the minds of men, as the Spirit of truth and goodness, operating on them according to the laws of their free moral agency, inclining them to good and restraining them from evil.

3. That the Spirit does exercise this general influence, common to all men, is further plain from what the Scriptures teach of the reprobate. There are men from whom God withdraws the restraints of his Spirit; whom for their sins, He gives up to themselves and to the power of evil. This is represented as a fearful doom. It fell, as the Apostle teaches, upon the heathen world for their impiety. As they "changed the truth of God into a lie, and worshipped and served the creature more than the Creator . . . . God gave them up unto vile affections . . . . As they did not like to retain God in their knowledge, God gave them over to a reprobate mind" (Rom. i. 25-28.) "My people would not hearken to my voice: and Israel would none of me. So I gave them up unto their own hearts' lusts: and they walked in their own counsels." (Ps. lxxxi. 11, 12.) As men are warned against grieving the Spirit as they are taught to pray that God would not take his Holy Spirit from them; as withdrawing the Spirit from any individual or people is represented as a direful judgment, the fact that the Spirit of God does operate on the minds of all men, to a greater or less degree, is clearly taught in Scripture.

4. The Bible therefore speaks of men as partakers of the Spirit who are not regenerated, and who finally come short of eternal life. It not only speaks of men repenting, of their believing for a time, and of their receiving the Word with joy, but still further. of their being enlightened, of their tasting of the heavenly gift, and of their being made partakers of the Holy Ghost. (Heb. vi. 4.)

Argument from Experience.

What is thus taught in Scripture is confirmed by the experience of every man, and of the Church in the whole course of its history. God leaves no man without a witness. No one can recall the time when he was not led to serious thoughts, to anxious inquiries, to desires and efforts, which he could not rationally refer to the operation of natural causes. These effects are not due to the mere moral influence of the truth, or to the influence of other men over our minds, or to the operation of the circumstances in which we may be placed. There is something in the nature of these experiences, and of the way in which they come and go, which proves that they are due to the operation of the Spirit of God. As the voice of conscience has in it an authority which it does not derive from ourselves, so these experiences have in them a character which reveals the source whence they come. They are the effects of that still small voice, which sounds in every human ear, saying, This is the way; walk ye in it. This is much more obvious at one time than at others. There are seasons in every man's life, when he is almost overwhelmed with the power of these convictions. He may endeavour to suppress them by an effort of the will, by arguments to prove them to be unreasonable, and by diverting his mind by business or amusement, without success. God reveals Himself as distinctly in the workings of our inward nature as He does in the outward world. Men feel that they are in the hands of God; that He speaks to them, argues with them, expostulates, reproves, exhorts, and persuades them. And they know that they are resisting Him, when they are striving to stifle this mysterious voice within them.

During the apostolic period the Spirit, in fulfilment of the prophecy of Joel, was poured out on all classes of men. The effects of his influence were, (1) The various spiritual gifts, whether miraculous or ordinary, then so abundantly enjoyed. (2.) The regeneration, holiness, zeal, and devotion of the multitudes added to the Church. And (3.) The moral conviction of the truth, the excitement of all the natural affections, temporary faith, repentance, and reformation. The latter class of effects was just as conspicuous and as undeniable as either of the others. And such has been the experience of the Church in all ages. Whenever and wherever the Spirit has been manifested to a degree in any measure analogous to the revelation of his presence and power on the day of Pentecost, while many have been truly born of God, more have usually been the subjects of influences which did not issue in genuine conversion.

The evidence therefore from Scripture, and from experience, is clear that the Holy Spirit is present with every human mind, and enforces, with more or less power, whatever of moral or religious truth the mind may have before it.

The Effects of common Grace.

The effects produced by common grace, or this influence of the Spirit common to all men, are most important to the individual and to the world. What the external world would be if left to the blind operation of physical causes, without the restraining and guiding influence of God's providential efficiency, that would the world of mind be, in all its moral and religious manifestations, without the restraints and guidance of the Holy Spirit. There are two ways in which we may learn what the effect would be of the withholding the Spirit from the minds of men. The first is, the consideration of the effects of reprobation, as taught in Scripture and by experience, in the case of individual men. Such men have a seared conscience. They are reckless and indifferent, and entirely under the control of the evil passions of their nature. This state is consistent with external decorum and polish. Men may be as whitened sepulchres. But this is a restraint which the wise regard to their greatest selfish gratification places on the evil principles which control them. The effects of reprobation are depicted in a fearful manner by the Apostle in the first chapter of his Epistle to the Romans. Not only individuals, but peoples and churches may be thus abandoned by the Spirit of God, and then unbroken spiritual death is the inevitable consequence. But, in the second place, the Scriptures reveal the effect of the entire withdrawal of the Holy Spirit from the control of rational creatures, in the account which they give of the state of the lost, both men and angels. Heaven is a place and state in which the Spirit reigns with absolute control. Hell is a place and state in which the Spirit no longer restrains and controls. The presence or absence of the Spirit makes all the difference between heaven and hell. To the general influence of the Spirit (or to common grace), we owe, --

1. All the decorum, order, refinement, and virtue existing among men. Mere fear of future punishment, the natural sense of right, and the restraints of human laws, would prove feeble barriers to evil, were it not for the repressing power of the Spirit, which, like the pressure of the atmosphere, is universal and powerful, although unfelt.

2. To the same divine agent is due specially that general fear of God, and that religious feeling which prevail among men, and which secure for the rites and services of religion in all its forms, the decorous or more serious attention which they receive.

3. The Scriptures refer to this general influence of the Spirit those religious experiences, varied in character and degree, which so often occur where genuine conversion, or regeneration does not attend or follow. To this reference has already been made in a general way as a proof of the doctrine of common grace. The great diversity of these religious experiences is due no doubt partly to the different degrees of religious knowledge which men possess; partly to their diversity of culture and character; and partly to the measure of divine influence of which they are the subjects. In all cases, however, there is in the first place a conviction of the truth. All the great doctrines of religion have a self-evidencing light; an evidence of their truth to which nothing but the blindness and hardness of heart produced by sin, can render the mind insensible. Men may argue themselves into a theoretical disbelief of the being of God, of the obligation of the moral law, and of a future state of retribution. But as these truths address themselves to our moral constitution, which we cannot change, no amount of sophistry can obscure their convincing light, if our amoral nature be aroused. The same is true also of the Bible. It is the Word of God. It contains internal evidence of being his Word. All that is necessary to produce an irresistible conviction of its truth is that the veil which sin and the God of this world have spread over the mind, should be removed. This is done, at least sufficiently to admit light enough to produce conviction, whenever the moral elements of our nature assume their legitimate power. Hence it is a matter of common observation that a man passes suddenly from a state of scepticism to one of firm belief, without any arguments being addressed to his understanding, but simply by a change in his inward moral state. When, as the Bible expresses it, "the eyes of the heart" are thus opened, he can no more doubt the truths perceived, than he can doubt the evidence of his senses.

In the second place, with this conviction of the truths of religion is connected an experience of their power. They produce to a greater or less degree an effect upon the feelings appropriate to their nature; a conviction of sin, the clear perception that what the Bible and the conscience teach of our guilt and pollution, produces self-condemnation, remorse, and self-abhorrence. These are natural, as distinguished from gracious affections. They are experienced often by the unrenewed and the wicked. A sense of God's justice necessarily produces a fearful looking for of judgment. Those who sin, the Apostle says, know the righteous judgment of God, that they who do such things are worthy of death. (Rom. i. 32.) The attending conviction of entire helplessness; of the soul's utter inability either to make expiation for its guilt, or to destroy the inward power of sin, and wash away its defilement, tends to produce absolute despair. No human suffering is more intolerable than that which is often experienced even in this life from these sources. "Heu me miserum et nimis miserum! nimis enim miserum, quem torquet conscientia sua quam fugere non potest! nimis enim miserum quem exspectat damnatio sua, quam vitare non potest! Nimis est infelix, qui sibi ipsi est horribilis; nimis infelicior, cui mors æeterna erit sensibilis. Nimis ærumnosus, quem terrent continui de sua infelicitate horrores." [501]

It is also natural and according to experience, that the promise of the Gospel, and the exhibition of the plan of salvation, contained in the Scriptures, which commend themselves to the enlightened conscience, should often appear not only as true but as suited to the condition of the awakened sinner. Hence he receives the Word with joy. He believes with a faith founded on this moral evidence of the truth. This faith continues as long as the state of mind by which it is produced continues. When that changes, and the sinner relapses into his wonted state of insensibility, his faith disappears. To this class of persons our Saviour refers when He speaks of those who receive the Word in stony places or among thorns. Of such examples of temporary faith there are numerous instances given in the Scriptures, and they are constantly occurring within our daily observation.

In the third place, the state of mind induced by these common operations of the Spirit, often leads to reformation, and to an externally religious life. The sense of the truth and importance of the doctrines of the Bible constrains men often to great strictness of conduct and to assiduous attention to religious duties.

The experiences detailed above are included in the "law work" of which the older theologians were accustomed to speak as generally preceding regeneration and the exercise of saving faith in Christ. They often occur before genuine conversion, and perhaps more frequently attend it; but nevertheless they are in many cases neither accompanied nor followed by a real change of heart. They may be often renewed, and yet those who are their subjects return to their normal state of unconcern and worldliness.

No strictness of inward scrutiny, no microscopic examination or delicacy of analysis, can enable an observer, and rarely the man himself, to distinguish these religious exercises from those of the truly regenerated. The words by which they are described both in the Scriptures and in ordinary Christian discourse, are the same. Unrenewed men in the Bible are said to repent, to believe, to be partakers of the Holy Ghost, and to taste the good Word of God, and the powers of the world to come. Human language is not adequate to express all the soul's experiences. The same word must always represent in one case, or in one man's experience, what it does not in the experience of another. That there is a specific difference between the exercises due to common grace, and those experienced by the true children of God, is certain. But that difference does not reveal itself to the consciousness, or at least, certainly not to the eye of an observer. "By their fruits ye shall know them." This is the test given by our Lord. It is only when these experiences issue in a holy life, that their distinctive character is known.

As to the nature of the Spirit's work, which He exercises, in a greater or less degree, on the minds of all men, the words of our Lord admonish us to speak with caution. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." (John iii. 8.) This teaches that the mode of the Spirit's operation whether in regeneration or in conviction, is inscrutable. If we cannot understand how our souls act on our bodies, or how evil spirits act on our minds, the one being a familiar fact of consciousness, and the other a clear fact of revelation, it cannot be considered strange that we should not understand how the Holy Spirit acts on the minds of men. There are certain statements of the Bible, however, which throw some light on this subject. In the first place, the Scriptures speak of God's reasoning with men; of his teaching them and that inwardly by his Spirit; of his guiding or leading them; and of his convincing, reproving, and persuading them. These modes of representation would seem to indicate "a moral suasion;" an operation in accordance with the ordinary laws of mind, consisting in the presentation of truth and urging of motives. In the second place, so far as appears, this common influence of the Spirit is never exercised except through the truth. In the third place, the moral and religious effects ascribed to it never rise above, so to speak, the natural operations of the mind. The knowledge, the faith, the conviction, the remorse, the sorrow, and the joy, which the Spirit is said to produce by these common operations, are all natural affections or exercises; such as one man may measurably awaken in the minds of other men. In the fourth place, these common influences of the Spirit are all capable of being effectually resisted. In all these respects this common grace is distinguished from the efficacious operation of the Spirit to which the Scriptures ascribe the regeneration of the soul. The great truth, however, that concerns us is that the Spirit of God is present with every human mind, restraining from evil and exciting to good; and that to his presence and influence we are indebted for all the order, decorum, and virtue, as well as the regard for religion and its ordinances, which exist in the world. And consequently that the greatest calamity that can befall an individual, a church, or a people, is that God should take his Holy Spirit from them. And as this is a judgment which, according to the Scriptures, does often come upon individuals, churches, and people, we should above all things dread lest we should grieve the Spirit or quench his influences. This is done by resistance, by indulgence in sin, and especially, by denying his agency and speaking evil of his work. "Whosoever speaketh a word against the Son of Man it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." (Matt. xii. 32.) __________________________________________________________________

[491] Theologia Christiana, IV. xii. 2; edit. Amsterdam, 1715, p. 350, a.

[492] Theologia Christiana, IV. xii. 4; p. 351, a.

[493] Schmid, Dogmatik, third edit. p. 393.

[494] Systema Theologicum, I. iv. 2, 16, 4, edit. Leipzig, 1715, p. 248.

[495] Examen, III. ii. 1, 4; Holmiæ et Lipsiæ, 1741, p. 987.

[496] Formula Concordiæ, xi. 76; Hase, Libri Symbolici, p. 818. See Confessio Augustana, x. v. 2; Ibid. p. 11.

[497] Articuli Smalcaldici, viii. 3; Hase, p. 331.

[498] Systema Theologicum, III. vi. ii. echthesis viii.; Wittenberg, 1685, part ii. p. 467, a.

[499] Institutiones Theologiæ, III. iii. § 152; fifth edit. pp. 469, 470.

[500] Dogmatik, 2ter Th. III. i. § 77; Berlin, 1816, 2d part, p. 167.

[501] Augustine, De Contritione Cordis, Works, edit. Benedictines, Paris, 1837, vol. vi. appendix, p. 1376, c. __________________________________________________________________

§ 4. Efficacious Grace.

Besides those operations of the Spirit, which in a greater or less degree are common to all men, the Scriptures teach that the covenant of redemption secures the Spirit's certainly efficacious influence for all those who have been given to the Son as his inheritance.

Why called Efficacious.

This grace is called efficacious not simply ab eventu. According to one view the same influence at one time, or exerted on one person, produces a saving effect; and at other times, or upon other persons, fails of such effect. In the one case it is called efficacious, and in the other not. This is not what Augustinians mean by the term. By the Semi-Pelagians, the Romanists, and the Arminians, that influence of the Spirit which is exerted on the minds of all men is called "sufficient grace." By the two former it is held to be sufficient to enable the sinner to do that which will either merit or secure larger degrees of grace which, if duly improved, will issue in salvation. The Arminians admit that the fall of our race has rendered all men utterly unable, of themselves, to do anything truly acceptable in the sight of God. But they hold that this inability, arising out of the present state of human nature, is removed by the influence of the Spirit given to all. This is called "gracious ability"; that is, an ability due to the grace, or the supernatural influence of the Spirit granted to all men. On both these points the language of the Remonstrant Declaration or Confession is explicit. It is there said, "Man has not saving faith from himself, neither is he regenerated or converted by the force of his own free will; since, in the state of sin, he is not able of and by himself to think, will, or do any good thing, any good thing that is saving in its nature, particularly conversion and saving faith. But it is necessary that he be regenerated, and wholly renewed by God in Christ, through the truth of the gospel and the added energy of the Holy Spirit, -- in intellect, affections, will, and all his faculties, -- so that he may be able rightly to perceive, meditate upon, will, and accomplish that which is a saving good." [502] On the point of sufficient grace the Declaration says: "Although there is the greatest diversity in the degrees in which grace is bestowed in accordance with the divine will, yet the Holy Ghost confers, or at least is ready to confer, upon all and each to whom the word of faith is ordinarily preached, as much grace as is sufficient for generating faith and carrying forward their conversion in its successive stages. Thus sufficient grace for faith and conversion is allotted not only to those who actually believe and are converted, but also to those who do not actually believe and are not in fact converted." [503] In the Apology for the Remonstrance, it is said, "The Remonstrants asserted that the servitude to sin, to which men (per naturæ conditionem) in their natural state, are subject, has no place in a state of grace. For they hold that God gives sufficient grace to all who are called, so that they can be freed from that servitude, and at the same time they have liberty of will to remain in it if they choose." [504] In the Apology it is expressly stated, "Gratia efficax vocatur . . . . ab eventu," which is said to mean, "Ut statuatur gratia habere ex se sufficientem vim, ad producendum consensum in voluntate, sed, quia vis illa partialis est, non posse exire in actum sine coöperante liberæ voluntatis humanæ, ac proinde, ut effectum habeat, pendere a libera voluntate." [505] Limborch [506] teaches the same doctrine. "Sufficiens vocatio, quando per coöperationem liberi arbitrii sortitur suum effectum, vocatur efficax."

Augustinians of course admit that common grace is in one sense sufficient. It is sufficient to render men inexcusable for their impenitence and unbelief. This Paul says even of the light of nature. The heathen are without excuse for their idolatry, because the eternal power and Godhead of the divine Being are revealed to them in his works. Knowing God, they glorified Him not as God. (Rom. i. 20, 21.) So common grace is sufficient to convince men, (1.) Of sin and of their need of redemption. (2.) Of the truth of the gospel. (3.) Of their duty to accept its offers and to live in obedience to its commands; and (4.) That their impenitence and unbelief are due to themselves, to their own evil hearts; that they voluntarily prefer the world to the service of Christ. These effects the grace common to all who hear the gospel tends to produce. These effects it does in fact produce in a multitude of cases, and would produce in all were it not resisted and quenched. But it is not sufficient to raise the spiritually dead; to change the heart, and to produce regeneration; and it is not made to produce these effects by the coöperation of the human will. This is a point which need not be discussed separately. The Remonstrant and Romish doctrine is true, if the other parts of their doctrinal system are true; and it is false if that system be erroneous. If the Augustinian doctrine concerning the natural state of man since the fall, and the sovereignty of God in election, be Scriptural, then it is certain that sufficient grace does not become efficacious from the coöperation of the human will. Those who hold the last mentioned doctrine reject both the others; and those who hold the two former of necessity reject the last. It is not, however, only in virtue of its logical relation to other established doctrines that the doctrine of sufficient grace is rejected. It may be proved to be contrary to what the Scriptures teach on regeneration and the mode in which it is effected. These arguments, however, may be more properly presented when we come to the answer to the question, Why the grace of God is efficacious in the work of conversion?

Congruity.

Another erroneous view on this subject is that the influence of the Spirit in conversion owes its efficacy to its congruity. By this is sometimes meant its adaptation to the state of mind of him who is its subject. When a man is in one state, the same influence, both as to kind and degree, may fail to produce any serious impression; when in a different and more favourable frame of mind, it may issue in his true conversion. In this view the doctrine of congruity does not differ from the view already considered. It supposes that the subject of the Spirit's influence, in one state of mind resists, and in another, submits to, and coöperates with it and that its efficacy is in the end due to this coöperation.

Sometimes, however, more is meant than that the grace is congruous to the state of mind of its subject. Cardinal Bellarmin objects to the view above stated that it assumes that the reason why one man believes and another disbelieves, is to be found in the free will of the subject. This, he says, is directly contrary to what the Apostle says in 1 Corinthians iv. 7, "Who maketh thee to differ? And what hast thou that thou didst not receive?" "Nam," he adds, "si duo sint, qui eandem concionatorem audiant, et eandem interius inspirationem habeant, et unus credat, alter non credat, nonne dicere poterit is qui crediderit, se discerni ab infideli, per liberum arbitrium quia ipse inspirationem acceperit, quam alter rejecit? nonne gloriari poterit contra infidelem, quod ipse Dei gratiæ coöperatus sit, quam ille contempsit? et tamen Apostolus hoc omnino prohibet?" [507] Here the main principle which distinguishes Augustinianism from all other schemes of doctrine is conceded. Why does one man repent and believe the Gospel, while another remains impenitent? The Augustinian says it is because God makes them to differ. He gives to one what He does not give to another. All Anti-Augustinians say that the reason is, that the one coöperates with the grace of God, and the other does not; or, the one yields, and the other does not; or, that the one resists, and the other does not. Bellarmin here sides with Augustine and Paul. His own theory, however, is a virtual retraction of the above mentioned concession. He says that the different results in the cases supposed, are to be referred to the congruity between the influence exerted and the state of mind of the person on whom that influence is exerted. But this congruity is foreseen and designed. God knows just what kind and degree of influence will be effectual in determining the will of a given person, under given circumstances, and in a given state of mind. And this influence he determines to exert with the purpose of securing the sinner's conversion, and with the certain foreknowledge of success. Bellarmin
[508] says, "Ut efficacia proveniat non tam ex vehementia persuasionis, quam ex dispositione voluntatis, quam Deus prævidet. Nimirum cum Deus ita proponit aliquid interna persuasione, ut videt voluntatem aptam esse ad consentiendum." And again, "Infallibilitas [rei] non oriatur ex vehementia motionis divinæ, sed ex prævisione aptitudinis ipsius voluntatis." [509] In one view this seems to refer the cause of the difference between the believer and the unbeliever, to the purpose of God; as it is He who foresees and intends the issue and adapts the means for the attainment of the end. But really the cause of the difference is in the man himself. One man is susceptible and yielding; another is hard and obstinate. Besides, this view as well as the preceding, regards the influence by which regeneration is effected, as a mere suasion, which is contrary to the representations of Scripture. It ignores the Scriptural doctrine of the natural state of man since the fall as one of spiritual death; and it professedly repudiates that of the divine sovereignty. It cannot, therefore, be reconciled with the Scriptures, if those doctrines are taught, as all Augustinians believe, in the Word of God. The Jesuits adopted much the same view as that presented by Bellarmin. Molina, in his celebrated work, "Liberi arbitrii cum gratiæ donis, divina præscientia, providentia, prædestinatione et reprobatione concordia," says, "Una et eadem est natura gratiæ sufficientis et efficacis; a nostro arbitrio et libero consensu pendet, ut efficax fiat nobis consentientibus, aut inefficax, nobis dissentientibus. Dens infallibiliter operatur ope scientiæ mediæ: vidit per scientiam rerum sub conditione futurarum, quem hæc aut illa gratia effectum habitura sit in homine, si detur; ponit decretum talem largiendi, cum qua prævidet consensuram voluntatem; talis gratia est efficax, -- itaque præscientia non fallitur." [510]

Neither the Symbols of the Romish Church, nor the majority of its theologians adopt this doctrine of Bellarmin. They make the difference between sufficient and efficacious grace to be determined simply by the event. One man coöperates with the grace he receives, and it becomes efficacious; another does not coöperate, and it remains without saving effect. On this point the Council of Trent [511] decided, "Si quis dixerit, liberum hominis arbitrium a Deo motum, et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat, ac præparet, neque posse dissentire, si velit, sed velut inanime quoddam nihil omnino agere, mereque passive se habere, anathema sit." "According to Catholic principles," says Möhler, [512] "two agencies are combined in the holy work of regeneration, a human and divine, which interpenetrate each other, when the work is effected; so that it is a divine-human work. God's holy power goes before, exciting, awakening, and quickening, without the man's meriting, procuring, or determining this influence, but he must yield to, and freely follow it." This he confirms by citing the language of the Council of Trent. [513] "Ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justificationem eidem gratia libere assentiendo, et cooperando, disponantur: ita ut tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit."

Augustinian Doctrine of Efficacious Grace.

According to the Augustinian doctrine the efficacy of divine grace in regeneration depends neither upon its congruity nor upon the active coöperation, nor upon the passive non-resistance of its subject, but upon its nature and the purpose of God. It is the exercise of "the mighty power of God," who speaks and it is done. This is admitted to be the doctrine of Augustine himself. He says, "Non lege atque doctrina insonante forinsecus, sed interna et occulta, mirabili ac ineffabili potestate operari Deum in cordibus hominum non solum veras revelationes, sed bonas etiam voluntates." [514] "Nolentem prævenit, ut velit; volentem subsequitur, ne frustra velit." [515]

The Jansenists, the faithful disciples of Augustine, endeavoured to revive his doctrine in the Roman Church. Among the propositions selected from their writings and condemned by Pope Clement XI. in the famous Bull, Unigenitus, are the following: "Num. ix., Gratia Christi est gratia suprema, sine qua Christum confiiteri nunquam possumus, et cum qua nunquam illum abnegamus. 1 Cor. xii. 3. Num. x., Gratia est manus omnipotentis Dei, jubentis et facientis quod jubet. Mar. ii. 11. Num. xix., Dei gratia nihil aliud est quam ejus omnipotens voluntas: hæc est idea, quam Deus ipse nobis tradit in omnibus suis Scripturis. Rom. xiv. 4. Num. xxi., Gratia Jesu Christi est gratia fortis, potens, suprema, invincibilis, utpote quæ est operatio voluntatis omnipotentis, sequela et imitatio operationis Dei incarnantis et resuscitantis filium suum. 2 Cor. v. 21. Num. xxiv., Justa idea, quam centurio habet de omnipotentia Dei et Jesu Christi in sanandis corporibus solo motu suæ voluntatis, est imago ideæ, quæ haberi debet de omnipotentia suæ gratiæ in sanandis animabus a cupiditate. Luc. vii. 7" [516]

It is not a matter of doubt or dispute that the Reformed Church adopted the Augustinian doctrine on this subject. In the "Second Helvetic Confession," it is said, "Quantum ad bonum et ad virtutes, intellectus hominis, non recte judicat de divinis ex semetipso. . . . . Constat vero mentem vel intellectum, ducem esse voluntatis, cum autem coecus sit dux, claret, quousque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum nondum renato, vires nullæ ad perficiendum bonum. . . . . In regeneratione . . . . voluntas non tantum mutatur per Spiritum, sed etiam instruitur facultatibus, ut sponte velit et possit bonum. . . . . Observandum est -- regeneratos in boni electione et operatione, non tantum agere passive, sed active. Aguntur enim a Deo, ut agant ipsi, quod agunt." [517]

The Synod of Dort, [518] "Omnes homines in peccato concipiuntur . . . . inepti ad omne bonum salutare . . . . et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt." "Fides Dei donum est, non eo, quod a Deo hominis arbitrio offeratur, sed quod homini reipsa conferatur, inspiretur, et infundatur." [519] Quando Deus . . . . veram in electis conversionem operatur, non tantum evangelium illis externe prædicari curat et mentem eorum per Spiritum Sanctum potenter illuminat, . . . . sed ejusdem etiam Spiritus regenerantis efficacia ad intima hominis penetrat, cor clausum aperit, durum emollit, . . . . voluntati novas qualitates infundit, facitque eam ex mortua vivam, ex mala bonam, ex nolente volentem." [520]

The following proposition contains one of the positions assume by Remonstrants on which the Synod was called to decide. "Operatio gratiæ in prima conversione indifferens est et resistibilis, ut per eam possit homo converti vel non converti: nec sequatur ejus conversio nisi libero assensu ad eam se determinet, et converti velit." On this proposition the Theologians of the Palatinate in their "Judicium," after referring to the Remonstrant idea that regeneration is effected by moral suasion, say, "Scriptura vero, etsi moralem (quam vocant) suasionem non removet ab hoc negotio (quid enim est totum ministerium reconciliationis, quam ejusmodi commendatio ac suasio? 2 Cor. v. 18-20), præcipuam tamen vim conversionis in ea minime collocat, verum in actione longe diviniore, quæ efficacia nec creationi, nec resuscitationi mortuorum quicquam concedat. . . . . Et irresistibilis quidem est tum ex parte gratiæ Dei, tum ex parte voluntatis. Ex parte gratiæ: quia efficax Dei operatio est in actu posita, cui nemo potest resistere, Rom. ix. 19, prout Christus ne gratia sapientiæ Apostolis datæ dixit: cui omnes non poterunt resistere, Luc. xxi. 15. . . . . Ex parte voluntatis: nam subdita gratiæ eflicaci jam non vult resistere: et quia non vult, necessario non vult, sicque resistere velle non potest salva sua libertate." [521]

The "Westminster Confession" [522] says, "All those whom God hath predestinated unto life, and those only, He is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

"II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

"III. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, where, and how He pleaseth. So also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word."

In the "Larger Catechism," [523] effectual calling is declared to be "the work of God's almighty power and grace."

The Main Principle involved.

These authoritative declarations of the faith of the Reformed Church agree as to the one simple, clear, and comprehensive statement, that efficacious grace is the almighty power of God. There are, as has been before remarked, three classes into which all events of which we have any knowledge may be arranged. First, those which are produced by the ordinary operations of second causes as guided and controlled by the providential agency of God. Secondly, those events in the external world which are produced by the simple volition, or immediate agency of God, without the cooperation of second causes. To this class all miracles, properly so called, belong. Thirdly, those effects produced on the mind, heart, and soul, by the volition, or immediate agency of the omnipotence of God. To this class belong, inward revelation, inspiration, miraculous powers, as the gift of tongues, gift of healing, etc., and regeneration.

Efficacious Grace Mysterious and Peculiar.

If this one point be determined, namely, that efficacious grace is the almighty power of God, it decides all questions in controversy on this subject.

1. It is altogether mysterious in its operations. Its effects are not to be explained rationally, i.e., by the laws which govern our intellectual and moral exercises. To this aspect of the case our Lord refers in John iii. 8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." Volumes have been written on the contrary hypothesis; which volumes lose all their value if it be once admitted that regeneration, or effectual calling, is the work of omnipotence. No one is hardy enough to attempt to explain how the efficiency of God operates in creation; or how the mere volition of Christ healed the sick or raised the dead. Neither would men attempt to explain how Christ raises the spiritually dead, did they believe that it was a simple work of almighty power.

2. Another equally obvious corollary of the above proposition is, that there is a specific difference between not only the providential efficiency of God and efficacious grace, but also between the latter and what is called common, or sufficient grace. It is not a difference in degree, or in circumstances, or in congruity, but the operations are of an entirely different kind. There is no analogy between an influence securing or promoting mental development, or the formation of moral character, and the efficiency exerted in raining the dead.

Not Moral Suasion.

3. It is no less clear that efficacious grace is not of the nature of "moral suasion." By moral suasion is meant the influence exerted by one mind over the acts and states of another mind, by the presentation of truth and motives, by expostulations, entreaty, appeals, etc. Under the influence of this kind of moral power, the mind yields or refuses. Its decision is purely its own, and within its own power. There is nothing of all this in the exercise of omnipotence. Healing the sick by a word, is an essentially different process from healing him by medicine. A living man may be persuaded not to commit suicide; but a dead man cannot be persuaded into life. If regeneration be effected by the volition, the command, the almighty power of God, it certainly is not produced by a process of argument or persuasion.

Efficacious Grace Acts Immediately.

4. It is a no less obvious conclusion that the influence of the Spirit acts immediately on the soul. All effects in the ordinary dealings of God with his creatures are produced through the agency of second causes. It is only in miracles and in the work of regeneration that all second causes are excluded. When Christ said to the leper, "I will; be thou clean," nothing intervened between his volition and the effect. And when He put clay in the eyes of the blind man, and bade him wash in the pool of Siloam, there was nothing in the properties of the clay or of the water that coöperated in the restoration of his sight. In like manner nothing intervenes between the volition of the Spirit and the regeneration of the soul. Truth may accompany or attend the work of the Spirit, but it has no coöperation in the production of the effect. It may attend it, as the application of the clay attended the miracle of restoring sight to the blind man; or as Naaman's bathing in the Jordan attended the healing of his leprosy. It is however to be remembered that the word regeneration (or its equivalents) is used, sometimes in a limited, and sometimes in a comprehensive sense. The translation of a soul from the kingdom of darkness into the kingdom of God's dear Son, is a great event. It involves a varied and comprehensive experience. There is much that usually precedes and attends the work of regeneration in the limited sense of the word; and there is much that of necessity and (in the case of adults) immediately succeeds it. In all that thus precedes and follows, the truth has an important, in some aspects, an essential part in the work. In most cases conviction of the truth, and of sin, a sense of shame, of remorse, of sorrow, and of anxiety, and longing desires after peace and security, precede the work of regeneration; and faith, joy, love, hope, gratitude, zeal, and other exercises follow it, in a greater or less degree. In all these states and acts, in everything, in short, which falls within the sphere of consciousness, the truth acts an essential part. These states and acts are the effects of the truth attended by the power, or demonstration of the Spirit. But regeneration itself, the infusion of a new life into the soul, is the immediate work of the Spirit. There is here no place for the use of means any more than in the act of creation or in working a miracle. Moses smiting the rock attended the outflow of the water, but had not the relation of a means to an effect. So the truth (in the case of adults) attends the work of regeneration, but is not the means by which it is effected. Much preceded and much followed the healing of the man with a withered arm; but the restoration of vitality to the limb, being an act of divine omnipotence was effected without the coöperation of secondary causes. There are two senses in which it may be said that we are begotten by the truth. First, when the word to beget (or regeneration), is meant to include the whole process, not the mere act of imparting life, but all that is preliminary and consequent to that act. The word "to beget" seems to be used sometimes in Scripture, and very often in the writings of theologians in this wide sense. And secondly, when the word by expresses not a coöperating cause, or means, but simply an attending circumstance. Men see by the light. Without light vision is impossible. Yet the eyes of the blind are not opened by means of the light. In like manner all the states and acts of consciousness preceding or attending, or following regeneration, are by the truth; but regeneration itself, or the imparting spiritual life, is by the immediate agency of the Spirit.

The Use of the Word Physical.

This idea is often expressed by the word physical. The Schoolmen spoke of "a physical influence of the Spirit." The Pope condemned Jansenius for teaching, "Gratia de se efficax vere, realiter et physice præmovens et prædeterminans, immutabiliter, infallibiliter insuperabiliter, et indeclinabiliter necessaria est," etc. Thus also Turrettin says: [524] "Gratiæ efficacis motio, nec physica nec ethica proprie dicenda est, sed supernaturalis et divina, quæ utramque illam schesin quadantenus includit. Non est simpliciter physica, quia agitur de facultate morali, quæ congruenter naturæ suæ moveri debet; nec simpliciter ethica, quasi Deus objective solum ageret, et leni suasione uteretur, quod pertendebant Pelagiani. Sed supernaturalis est et divina, quæ transcendit omnia hæc genera. Interim aliquid de ethico et physico participat, quia et potenter et suaviter, grate et invicte, operatur Spiritus ad nostri conversionem. Ad modum physicum pertinet, quod Deus Spiritu suo nos creat, regenerat, cor carneum dat, et efficienter habitus supernaturales fidei et charitatis nobis infundit. Ad moralem, quod verbo docet, inclinat, suadet et rationibus variis tanquam vinculis amoris ad se trahit." Here as was common with the writers of that age, Turrettin includes under "conversion," what is now more frequently distinguished under the two heads of regeneration and conversion. The former including what the Spirit does in the soul, and the latter what the sinner, under his influence, is induced to do. With his usual clearness he refers what is now meant by regeneration to the physical operation of the Spirit; and all that belongs to conversion or the voluntary turning of the soul to God, to the mediate influence of the Holy Ghost through the truth.

Owen, in his work on the Spirit, strenuously insists on the necessity of this physical operation. He uses the words conversion and regeneration interchangeably, as including all that Turrettin understands by them. And hence he says that in the work of conversion there is both a physical and moral influence exerted by the Spirit. Speaking of moral suasion, he says, "That the Holy Spirit doth make use of it in the regeneration or conversion of all that are adult, and that either immediately in and by the preaching of it, or by some other application of light and truth unto the mind derived from the Word; for by the reasons, motives, and persuasive arguments which the Word affords, are our minds affected, and our souls wrought upon in our conversion unto God, whence it becomes our reasonable obedience. And there are none ordinarily converted, but they are able to give some account by what considerations they were prevailed on thereunto. But, we say that the whole work, or the whole of the work of the Holy Ghost in our conversion, doth not consist herein; but there is a real, physical work, whereby He infuseth a gracious principle of spiritual life into all that are effectually converted, and really regenerated, and without which there is no deliverance from the state of sin and death which we have described; which among others may be proved by the ensuing arguments. The principal arguments in this case will ensue in our proofs from the Scriptures, that there is a real, physical work of the Spirit on the souls of men in their regeneration. That all He doth, consisteth not in this moral suasion, the ensuing reasons do sufficiently evince." [525]

It is too obvious to need remark that the word physical is used antithetically to moral. Any influence of the Spirit that is not simply moral by the way of argument and persuasion, is called physical. The word, perhaps, is as appropriate as any other; if there be a necessity for any discriminating epithet in the case. All that is important is, on the one hand, the negation that the work of regeneration is effected by the moral power of the truth in the hands of the Spirit; and, upon the other, the affirmation that there is a direct exercise of almighty power in giving a new principle of life to the soul.

This doctrine both in what it denies and in what it affirms, is not peculiar to the older theologians. The modern German divines, each in the language of his peculiar philosophy, recognize that apart from the change in the state of the soul which takes place in the sphere of consciousness, and which is produced by God through the truth, there is a communication by his direct efficiency of a new form of life. This is sometimes called the life of Christ; sometimes the person of Christ; sometimes his substance; sometimes his divine-human nature, etc. They teach that man is passive in regeneration, but active in repentance.
[526] "Man is every moment unspeakably more than lies in consciousness," says Ebrard. [527] This is true, and it should teach us that there is much pertaining to our internal life, which it is impossible for us to analyze and explain.

Efficacious Grace Irresistible.

5. It will of course be admitted that, if efficacious grace is the exercise of almighty power it is irresistible. That common grace, or that influence of the Spirit which is granted more or less to all men is often effectually resisted, is of course admitted. That the true believer often grieves and quenches the Holy Spirit, is also no doubt true. And in short that all those influences which are in their nature moral, exerted through the truth, are capable of being opposed, is also beyond dispute. But if the special work of regeneration, in the narrow sense of that word, be the effect of almighty power, then it cannot be resisted, any more than the act of creation. The effect follows immediately on the will of God, as when He said let there be light, and light was.

The Soul passive in Regeneration.

6. It follows, further, from the same premises, that the soul is passive in regeneration. It is the subject, and not the agent of the change. The soul coöperates, or, is active in what precedes and in what follows the change, but the change itself is something experienced, and not something done. The blind and the lame who came to Christ, may have undergone much labour in getting into his presence, and they joyfully exerted the new power imparted to them, but they were entirely passive in the moment of healing. They in no way coöperated in the production of that effect. The same must be true in regeneration, if regeneration be the effect of almighty power as much as the opening the eyes of the blind or the unstopping by a word the ears of the deaf.

Regeneration Instantaneous.

7. Regeneration, according to this view of the case, must be instantaneous. There is no middle state between life and death. If regeneration be a making alive those before dead, then it must be as instantaneous as the quickening of Lazarus. Those who regard it as a protracted process, either include in it all the states and exercises which attend upon conversion; or they adopt the theory that regeneration is the result of moral suasion. If the work of omnipotence, an effect of a mere volition on the part of God, it is of necessity instantaneous. God bids the sinner live; and he is alive, instinct with a new and a divine life.

An Act of Sovereign Grace.

8. It follows, also, that regeneration is an act of sovereign grace. If a tree must be made good before the fruit is good; the goodness of the fruit cannot be the reason which determines him who has the power to change the tree from bad to good. So if works spiritually good are the fruits of regeneration, then they cannot be the ground on which God exerts his life-giving power. If, therefore, the Scriptures teach the doctrine of efficacious grace in the Augustinian sense of those terms, then they teach that regeneration is a sovereign gift. It cannot be granted on the sight or foresight of anything good in the subjects of this saving change. None of those whom Christ healed, pretended to seek the exercise of his almighty power in their behalf on the ground of their peculiar goodness, much less did they dream of referring the restoration of their sight or health to any coöperation of their own with his omnipotence. __________________________________________________________________

[502] Confessio Remonstrantium, xvii. 5; Episcopii Opera, edit. Rotterdam, 1665, vol. ii. pp. 88, 89, of second set. "Homo itaque salvificam fidem non habet ex seipso: neque ex arbitrii sui liberi viribus regeneratur, aut convertitur: quandoquidem in statu peccati nihil boni, quod quidem salutare bonum sit (cujusmodi imprimis est conversio et fides salvifica), ex seipso, vel cogitare potest, nedum, velle, aut facere: sed necesse est, ut a Deo, in Christo, per verbum, evangelii, eique adjunctam Spiritus Sancti virtutem regeneretur, atque totus renovetur; puta intellectu, affectibus, voluntate, omnibusque viribus; ut salutaria bona recte possit intelligere, meditari, velle, ac perficere."

[503] Confessio Remonstrantium, xvii. 8; p. 89, a, of second set. "Etsi vero maxima est gratiæ disparitas, pro liberrima scilicet voluntatis divinæ dispensatione: tamen Spiritus Sanctus omnibus et singulis, quibus verbum fidei ordinarie prædicatur, tantum gratiæ confert, aut saltem conferre paratus est, quantum ad fidem ingenerandum, et ad promovendum suis gradibus salutarem ipsorum conversionem sufficit. Itaque gratia sufficiens ad fidem et conversionem non tantum iis obtingit, qui actu credunt et convertuntur: sed etiam iis, qui actu ipso non credunt, nec reipsa convertuntur."

[504] Apologia pro Confessione Remonstrantum, cap. VI.; ut supra, p. 144, b. of second set. "Remonstrantes asserunt necessitatem sive servitutem istam peccati, cui homines, per naturæ conditionem subjecti sunt, locum non habere sub statu gratiæ. Nam statuunt, vocatis omnibus gratiam sufficientem a Deo concedi, ita ut possint a servitute illa liberari, et simul manere in iis voluntatis libertatem, ut possint eidem servituti mander subjecti, si velint."

[505] Ibid. cap. xvii. iii.; p. 191, b, of second set.

[506] Theologia Christiana, IV. xii. 8, edit. Amsterdam, 1715, p. 352, b.

[507] De Gratia et Libero Arbitrio, I. xii.; Disputationes, edit. Paris, 1608, vol. iv. p. 420, d.

[508] Ibid. IV. ix.; Disputationes, vol. iv. pp. 543 e, 544 a.

[509] See Turrettin, Institutio Theologiæ, locus xv. ques. iv.

[510] See Köllner's Symbolik, Hamburg, 1844, vol. ii. p. 334.

[511] Sess. VI. cap. iv.; Streitwolf, Libri Symbolici, Göttingen, 1846, p. 34.

[512] Symbolik, 6th edit. Mainz, 1843, p. 105.

[513] Sess. VI. cap. iv.; Sreitwolf, Libri Symbolici, p. 23.

[514] De Gratia Christi (xxiv.), 25; Works, edit. Benedictines, Paris, 1838, vol. x. pp. 545 d, 546 a.

[515] Enchiridon de Fide, Spe et Charitate (xxxii.), 9; Works, vol. vi. p. 363 a. For a full exposition of Augustine's Theory see Wiggers, Augustinism and Pelagianism, ch. xiii. Andover, 1840, pp. 194-218.

[516] See Herzog's Encyklopädie, Art. Unigenitus.

[517] IX.; Niemeyer, Collectio Confessionum, Leipzig, 1840, pp. 479, 480.

[518] Cap. III. art. iii.; Niemeyer, p. 709.
[519] Cap. III. art. xiv.; Ibid. p. 711.
[520] Cap. III. art. xi.; Ibid. p. 710.

[521] Acta Synodi Dordrechtanæ, edit. Leyden, 1620, pp. 138, 139, of second set.

[522] Chapter x. §§ 1-3.
[523] Answer to the 67th question.

[524] XV. iv. 18; edit. Edinburgh, 1847, vol. ii. pp. 461, 462.

[525] Pneumatologia, or a Discourse concerning the Holy Spirit, book III. v. 18, 19, edit. London, 1674, p. 261.

[526] See Ebrard, Dogmatik, III. v. 2, § 447, edit. Königsberg, 1852, vol. ii. p. 328.

[527] Ibid. § 444, vol. ii. p. 319. __________________________________________________________________

§ 5. Proof of the Doctrine.
Common Consent.

1. The first argument in proof of the Augustinian doctrine of efficacious grace, is drawn from common consent. All the great truths of the Bible are impressed on the convictions of the people of God; and find expression in unmistakable language. This is done in despite of the theologians, who often ignore or reject these truths in their formal teachings. There are in fact but two views on this subject. According to the one, regeneration is the effect of the mighty power of God; according to the other, it is the result of moral suasion. This latter may be understood to be nothing more than what the moral truths of the Bible are in virtue of their nature adapted to produce on the minds of men. Or, it may characterize the nature of the Spirit's influence as analogous to that by which one man convinces or persuades another. It is from its nature one which may be effectually resisted. All those, therefore, who hold to this theory of moral suasion, in either of its forms, teach that this influence is effectual or not, according to the determination of the subject. One chooses to yield, and another chooses to refuse. Every man may do either. Now, infants are confessedly incapable of moral suasion. Infants, therefore, cannot be the subjects of regeneration, if regeneration be effected by a process of rational persuasion and conviction. But, according to the faith of the Church Universal, infants may be renewed by the Holy Ghost, and must be thus born of the Spirit, in order to enter the kingdom of God. It therefore follows that the faith, the in-wrought conviction of the Church, the aggregate body of God's true and professing people, is against the doctrine of moral suasion, and in favour of the doctrine that regeneration is effected by the immediate almighty power of the Spirit. There is no possibility of its operating, in the case of infants, mediately through the truth as apprehended by the reason. It is hard to see how this argument is to be evaded. Those who are consistent and sufficiently independent, admit its force, and rather than give up their theory, deny the possibility of infant regeneration. But even this does not much help the matter. A place outside of the faith of the universal Church is a very unpleasant position. It is, moreover, unsafe and untenable. The whole Church, led and taught by the Spirit of Truth, cannot be wrong, and the metaphysicians and theorists alone right. The error of the Papists as to the authority of the Church as a teacher, was twofold: first, in rendering it paramount to the Scriptures; and secondly, in understanding by the Church, not the body of Christ filled by his Spirit, but the mass of unconverted wicked men gathered with the true people of God within the pale of an external organization. With them the Church consists of that external commonwealth of which the Pope is the head, and to which all belong who acknowledge his authority. It is a matter of very small moment what such a body may believe. But if we understand by the Church the aggregate of the true children of God, men renewed, guided, and taught by the Holy Spirit, then what they agree in believing, must be true. This universality of belief is a fact which admits of no rational solution, except that the doctrine thus believed is revealed in the Scriptures, and taught by the Spirit. This argument is analogous to that for the being of God founded upon the general belief of the existence of a Supreme Being among all nations. It is a philosophical maxim that "What all men believe must be true." This principle does not apply to the facts of history or science, the evidence of which is present only to the minds of the few. But it does apply to all facts, the evidence of which is contained either in the constitution of our nature or in a common external revelation. If what all men believe must be accepted as a truth revealed in the constitution of human nature, what all Christians believe must be accepted as a truth taught by the Word and the Spirit of God. The fact that there are many theoretical, speculative, or practical atheists in the world, neither invalidates nor weakens the argument for the being of God, founded upon the general convictions of men; so neither does the fact that theorists and speculative theologians deny the possibility of infant regeneration either invalidate or weaken the argument for its truth, founded on the faith of the Church Universal. But if infants may be subjects of regeneration, then the influence by which regeneration is effected is not a moral suasion, but the simple volition of Him whose will is omnipotent.

Argument from Analogy.

2. A second argument, although most weighty, is nevertheless very difficult adequately to present. Happily its force does not depend on the clearness or fulness of its presentation. Every mind will apprehend it for itself. It is founded on that analogy between the external and spiritual world, between matter and mind, which pervades all our forms of thought and language, and which is assumed and sanctioned in the Word of God. We borrow from the outward and visible world all the terms by which we express our mental acts and states. We attribute sight, hearing, taste, and feeling to the mind. We speak of the understanding as dark, the heart as hard, the conscience as seared. Strength, activity, and clearness, are as truly attributes of the mind, as of material substances and agencies. Dulness and acuteness of intellect are as intelligibile forms of speech, as when these characteristics are predicated of a tool. Sin is a leprosy. It is a defilement, a pollution, something to be cleansed. The soul is dead. It needs to be quickened, to be renewed, to be cleansed, to be strengthened, to be guided. The eyes of the mind must be opened, and its ears unstopped. It would be impossible that there should be such a transfer of modes of expression from the sphere of the outward and material to that of the inward and spiritual, if there were not a real analogy and intimate relation between the two. A feeble or diseased mind is scarcely more a figurative mode of speech than a feeble or diseased body. The one may be strengthened or healed as well as the other. The soul may be purified as literally as the body. Birth and the new-birth, are equally intelligible and literal forms of expression. The soul may be quickened as really as the body. Death in the one case is not more a figure of speech than it is in the other. When the body dies, it is only one form of activity that ceases; all the active properties belonging to it as matter remain. When the soul is dead, it also is entirely destitute of one form of life, while intellectual activity remains.

Such being the state of the case; such being the intimate relation and analogy between the material and spiritual, and such being the consequent law of thought and language which is universal among men, and which is recognized in Scripture, we are not at liberty to explain the language of the Bible when speaking of the sinful state of men, or of the method of recovery from that state, as purely metaphorical, and make it mean much or little according to our good pleasure. Spiritual death is as real as corporeal death. The dead body is not more insensible and powerless in relation to the objects of sense, than the soul, when spiritually dead, is to the things of the Spirit. This insensibility and helplessness are precisely what the word dead in both cases is meant to express. It is as literal in the one case as in the other. It is on the ground of this analogy that much of the language descriptive of the moral and spiritual state of man, used in the Bible, is founded. And the account given of the mode of his recovery from his estate of sin has the same foundation. As the blind could not open their own eyes, or the deaf unstop their own ears, or the dead quicken themselves in their graves; as they could not prepare themselves for restoration, or coöperate in effecting it, so also with the blind, the deaf, and the dead in sin. The cure in both cases must be supernatural. It can be accomplished by nothing short of almighty power. One grand design of Christ's miracles of healing was to teach this very truth. They were intended to teach the sinner that his case was beyond all creature-help; that his only hope was in the almighty, and unmerited grace of Christ, to whom he must come and to whom he must submit. "As many as touched [Him] were made perfectly whole." Their cure was by no medicinal process. It was not a gradual work. It was not a change to be understood and accounted for by the laws of matter or mind. It was due to the simple volition of an almighty will. As there have been persons disposed to give the rationale of these cures; to explain them on the theory of animal magnetism, of occult forces, or of the power of the imagination, so there are those who prefer to explain the process of regeneration on rational principles, and to show how it is accomplished by moral suasion, and how it depends for its success on the coöperation of the subject of the work. This is not the Scriptural account. Our Lord said to the leper, I will; be thou clean; as he said to the winds, Be still.

There is another view of the subject. As the Bible recognizes and teaches this analogy between the material and spiritual worlds, so it constantly assumes a like analogy between the relation which God sustains to the one and the relation which He sustains to the other. He has given to his creatures, the aggregate of whom constitutes nature, their properties, attributes, and powers. These are not inert. They act constantly and each according to its own laws. What we regard as the operations of nature, especially in the external world, are the effects of these agencies, that is, of the efficiency of second causes, which God has ordained, and which act with uniformity and certainty, so that like causes always produce like effects. God, however, is everywhere present with his creatures, not only upholding, but guiding, so that the effects produced, in the infinite diversity of vegetable and animal forms, are indicative of an everywhere present and everywhere active intelligence. In the exercise of this potentia ordinata God acts uniformly according to the laws which He has ordained. But the Scriptures teach that God has not limited Himself to this ordered action. He is over, as well as in all things. He controls the operations of the laws of nature so as to produce given results. He so directs the agencies that produce rain, that it rains at one time and place and not at others, as seems to Him good. He so controls the winds that they sink navies in the depths of the sea, or waft the richly freighted vessel to its desired haven. This providential control, everywhere distinguished from his providential efficiency, or potentia ordinata, is universal and constant, extending even to the casting of the lot, the flight of an arrow, or the falling of a sparrow. In all this providential control, however, God acts with and through second causes. It was not by a mere volition that He scattered the Spanish Armada; He made the winds and the waves his instruments. The Bible, however, teaches that He is not confined to this use of means; that He intervenes by his immediate efficiency producing effects by his simple volition without any intervention of second causes. In such cases the effect is to be referred exclusively to his almighty power. There special interventions of God, for what we know, may be, and probably are, innumerable. However this may be, it is certain that the Bible is full of recorded cases of this kind. All his supernatural revelations, all inspiration and prophecy, all supernatural gifts, and all miracles, whether in the Old Testament or in the New, belong to this class. There were no second causes employed in revealing the future to the mind of the ancient seer, or in healing the sick, or in opening the eyes of the blind, or in raising the dead by a word.

In strict analogy to this relation of God to the external world, is, according to the Scriptures, his relation to his rational and moral creatures. They have their essential attributes and faculties. Those faculties act according to established laws; for there are laws of mind as well as laws of matter, and the one are as uniform and as imperative as the other. Mental action, not in accordance with the laws of mind, is insanity. God is in all his rational creatures, sustaining them and all their faculties. He is, moreover, over them and out of them, controlling and guiding them at his pleasure, in perfect consistency with their free agency. He restrains the wrath of men. He puts it into the hearts of the wicked to be favourable to his people. He conducts all the progress of history, overruling the minds of men, with unerring certainty and infinite wisdom. All this is mediate government; a rule exercised not only according to the laws of human agency, but through the rational influences by which that agency is determined in its operations. In like manner in his dealings with his people by the Spirit, He argues, remonstrates, reproves, exhorts, excites, comforts, and strengthens, through the truth. But He is not confined to this mediate action. He operates when, where, and how He sees fit, without the intervention of any second cause. By a word, or a volition, raising the spiritually dead, opening the eyes of the heart, renewing the will, communicating what the Scriptures call a new nature.

There are men who deny the providential intervention of God in nature and in the government of the world. To them the world is a great mechanism, which, admitting it to have been framed by an intelligent first cause, does not need the constant supervision and intervention of its Maker to keep it in successful operation. There are others who acknowledge the necessity of such providential intervention for the preservation of second causes in their activity, but deny anything beyond this potentia ordinata of God. They deny any special providence. Events in the natural world and among the nations of the earth, are not determined by his control, but by natural causes and the uncontrolled free agency of men. And there are others, who admit not only the general concursus or coöperation of the first, with all second causes, but also the special providence of God, and yet who insist that He always operates through means; He never intervenes by the immediate exercise of his power; there can be no such thing as a miracle, in the ordinary and proper sense of that word. In like manner in reference to the relation of God to moral and rational creatures, there are those who deny that He is anything more than their creator. Having made them, He leaves them entirely to their own control. He neither positively upholds them in being; nor does He control them by an operation on their minds by truth and motives presented and urged by his Spirit. There are others who admit the universal agency of God in sustaining rational creatures, and who are willing to concede that He operates on them according to the laws of mental action, as one mind may influence other minds; but they deny any more than this. They deny any miracles in the sphere of grace, any effects produced by the immediate exertion of the omnipotence of God.

It is a strong argument in favour of the Augustinian doctrine of efficacious grace, which teaches that regeneration is an act of almighty power, or, in its subjective sense, an effect produced in the soul by the omnipotence of God, that it is in analogy with the whole teaching of the Bible as to the relation between the outward and spiritual world, and as to the relation in which God stands to the one and to the other. This doctrine assumes nothing beyond what is recognized as true in every other department of the universe of God. He is everywhere present, and everywhere active, governing all creatures and all their actions in a way suited to their nature, working in, with, through, or without second causes, or instrumental agency, as seems good in his sight.

Argument from Ephesians i. 17-19.

3. A third argument on this subject is founded on Ephesians i. 17-19. The truth involved in this doctrine was so important in the eyes of the Apostle Paul, that he earnestly prayed that God would enable the Ephesians by his Spirit to understand and believe it. It was a truth which the illumination and teaching of the Holy Ghost alone could enable them duly to appreciate. Paul prayed that their eyes might be enlightened not only to know the blessedness of being the subjects of God's vocation, and the glory of the inheritance in reserve for them, but also "the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which He wrought in Christ, when He raised him from the dead." There are two questions to be decided in the interpretation of this passage. First, does the Apostle speak of the present or of the future? Does he refer to what the believer experiences in this life, or to what he is to experience at the last day? In other words, does the passage refer to the spiritual resurrection from a state of death in sin, or to the resurrection of the body and the glory that is to follow? The great majority of commentators, Greek as well as Latin, Protestant as well as Catholic, ancient as well as modern, understand the passage to refer to the conversion or regeneration of believers. This general consent is primâ facie evidence of the correctness of this interpretation. Besides, the whole context, preceding and subsequent, shows that such is the meaning of the Apostle. In what precedes, the prayer refers to the present experience of the believer. Paul prayed that the Ephesians might be made to know the value of the vocation they had already received; the preciousness of the hope they then enjoyed, and the greatness of the power of which they had already been the subjects. Here a reference to the future would be out of place. Besides, in what follows, the Apostle does not trace the analogy between the resurrection of Christ and the future resurrection of his people. He does not say here as he does in Romans viii. 11, "He that raised up Christ from the dead, shall also quicken your mortal bodies," but He that raised Christ from the dead, has quickened you "who were dead in trespasses and sins." It is clear, therefore, that it is the analogy between the resurrection of Christ from the grave, and the spiritual resurrection of believers, that the Apostle has in view. And this is an analogy to which the Scriptures elsewhere refer, as in Romans vi. 4. The parallel passage in Colossians ii. 12. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead;" renders it plain that it is the spiritual resurrection of believers which the Apostle refers to the mighty power of God, and not the future resurrection of their bodies.

But if this be, as seems so clear, the meaning of the Apostle, what does the passage teach? What is it that Paul desired that the Ephesians should understand, when he says, that their regeneration, or spiritual resurrection was effected by the mighty power of God? (1.) In the first place it is very clear that he meant them to understand that it was not their own work. They had not by their own power, by the efficiency of their own will, raised themselves from the dead. (2.) It is no less clear that he does not mean to teach that there was any special difficulty in the case, as it regards God. To Him all things are easy. He speaks and it is done. He upholds all things by the word of his power. It is not the difficulty, but the nature of the work, he would have them to understand. (3.) And, therefore, the precise truth which the passage teaches is that regeneration belongs to that class of events which are brought about by the immediate agency, or almighty power of God. They are not the effect of natural causes. They are not due to the power of God acting through second causes. This is the definite meaning of the words. There can be no reason for saying that the Ephesians had experienced the effects of the mighty power of God, if they were subjects of no other influence than that of moral suasion, which all more or less experience, ano which all may resist. The language would be incongruous to express that idea. Besides, the very point of the illustration would then be lost. The Ephesians had been quickened by the very power which wrought in Christ when God raised Him from the dead. This was the immediate power of God. It was not exercised through second causes. It was not a natural process aided by divine efficiency; much less was it the result of any form of moral suasion. As then Christ was raised by the immediate power of God, so are the people of God raised from spiritual death by the same almighty power.

This was in the view of the Apostle a most important truth. It determines the whole nature of religion. It raises it from the sphere of the natural, into that of the supernatural. If regeneration is a change effected by the man's own will; if it be due to the mere force of truth and motives, it is a small affair. But if it be the effect of the mighty power of God, it is as to its nature and consequences supernatural and divine. The whole nature of Christianity turns on this point. The conflict of ages concerns the question, Whether our religion is natural or supernatural; whether the regeneration, sanctification, and salvation promised and effected under the gospel, are natural effects, produced by second causes, aided and guided, it may be, by the coöperation of God, as He aids and guides the forces of nature in the production of their wonderful effects; or whether they are something entirely above nature, due to the supernatural intervention and constant operation of the Holy Spirit. Which of these views is Scriptural, can hardly be a question among unsophisticated Christians. And if the latter be the true view, it goes far to decide the question, Whether regeneration be due to moral suasion, or to the almighty power of the Spirit.

Argument from the General Teaching of Scripture.

4. This introduces the fourth argument on this subject. It is drawn from the general account given in the Scriptures of subjective Christianity, or the nature of the divine life in the soul. It is the tendency of all anti-Augustinian systems, as just remarked, to represent all inward religion as a rational affair, that is, something to be accounted for and explained on rational principles; the result of moral culture, of the right exercise of our free agency, and the favourable influence of circumstances. Such is not the view given in the Bible. When our Lord said, "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing" (John xv. 5), He certainly meant that the vital union between Him and his people is something more than that which may subsist between disciples and their master, -- a union including merely trust, congeniality, and affection. The influence to which the fruitfulness of the believer is attributed is something more than the influence of the truth which He taught; however that truth may be applied or enforced. Their abiding in Him, and He in them, is something more than abiding in the profession and belief of the truth. Christ is the head of the Church not merely as its ruler, but as the source of its life. It is not I, says the Apostle, that live, "but Christ liveth in me." (Gal. ii. 20.) "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" (2 Cor. xiii. 5.) It is from Him, as the same Apostle teaches us, that the whole body derives those supplies by which it lives and grows. (Eph. iv. 16.) "Because I live, ye shall live also. (John xiv. 19.) "I am the resurrection, and the life." (John xi. 25.) "1 am that bread of life." (John vi. 48.) "He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him." (John vi. 56.) "This is that bread which came down from heaven: . . . . he that eateth of this bread shall live forever." (John vi. 58.) "We shall be saved by his life." (Rom. v. 10.) "The first man Adam was made a living soul, the last Adam was made a quickening spirit." (1 Cor. xv. 45.) "As the Father hath life in himself, so hath he given to the Son to have life in himself." (John v. 26.) "Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." (John xvii. 2.) "Your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." (Col. iii. 3, 4.)

The Scriptures, therefore, plainly teach that there is a vital union between Christ and his people; that they have a common life analogous to that which exists between the vine and its branches, and between the head and members of the body. The believer is truly partaker of the life of Christ. This great truth is presented under another aspect. The Father, the Son, and the Holy Spirit are one God. Wherever, therefore, the Father is, there is the Son, and where the Son is, there is the Spirit. Hence if Christ dwells in the believer, the Father does and the Spirit also does. In answer to the question of the disciples, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" our Lord answered, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John xiv. 22, 23.) In the Bible, therefore, it is said that God dwells in his people; that Christ dwells in them, and that the Spirit dwells in them. These forms of expression are interchanged, as they all mean the same thing. Thus in Romans viii. 9-1l, "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ he is none of his." Here the same person is called the Spirit of God and the Spirit of Christ. But in the next verse it is said, "If Christ be in you, the body is dead because of sin;" and then in verse 11, "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is thus plain that the indwelling of the Spirit is the indwelling of Christ. And therefore those numerous passages in which the Spirit of God is said to dwell in his people, are so many proofs of the mystical union between Christ and all true believers. They are One. One with Him and one with one another. For by one Spirit they are all baptized into one body. (1 Cor. xii. 13.)

These representations of Scripture concerning the union between Christ and his people, are neither to be explained nor explained away. Both attempts have often been made. Numerous theories have been adopted and urged as divine truth, which in fact are only philosophical speculations. Some say that it is "the substance of Christ's person" that dwells in the believer. Others say that it is his divine nature, the Logos, who becomes incarnate in the Church; others that it is the humanity of Christ, his soul and body; others that it is the theanthropic nature; others that it is generic humanity raised by its union with the divine nature to the power of divinity. All this is darkening counsel by words without wisdom. It is, however, far better than the opposite extreme, which explains everything away. The one method admits the vital fact, however unauthorized may be the explanations given of it. The other denies the fact, and substitutes something easily intelligible for the great Scriptural mystery. It is enough for us to know that Christ and his people are really one. They are as truly one as the head and members of the same body, and for the same reason; they are pervaded and animated by the same Spirit. It is not merely a union of sentiment, of feeling, and of interests. These are only the consequences of the vital union on which the Scriptures lay so much stress.

Now if the whole nature of religion, of the life of God in the soul, is, according to the Scriptures, thus something supernatural aid divine; something mysterious; something which is not to be explained by the ordinary laws of mental action or moral culture, then assuredly regeneration, or the commencement of this divine life in the soul, is no simple process, the rationale of which can be made intelligible to a child. It is no unassisted act of the man himself yielding to the force of truth and motives; nor is it an act to which he is determined by the persuasion of the Spirit, giving truth its due influence on the mind. It is an event of a different kind. It is not thus natural but supernatural; not referrible to any second cause, but to the mighty power of God. This does not involve any undervaluing of the truth, nor any oversight of the constant mediate influence of the Spirit on the minds of all men, and especially upon the minds of the people of God. We may admit the value and absolute necessity of light, while we deny that light can open the eyes of the blind, or preserve the restored organ in its normal vigour. The man who contends for the possibility and truth of miracles, does not make everything miraculous. He may admit both the potentia ordinata of God, and his constant providential control over second causes, while he holds that there are occasions in which He acts immediately by his power, without the intervention of any other agency. So Augustinians, while they hold to the supernatural character of the inward life of the believer, and to the fact that regeneration is due to the immediate exercise of the almighty power of God, nevertheless believe that the Holy Spirit constantly operates on the minds of men, according to the laws of mind, enlightening, convincing, persuading, and admonishing. They believe all that their opponents believe, but they believe more.

Argument from the Nature of Regeneration.

5. The Scriptures not only teach that regeneration is the work of the immediate omnipotent agency of the Spirit, but they give such an account of its nature as admits of no other explanation of its cause. It is a kind of work which nothing but almighty power can accomplish. It is a zoopoiesis, a making alive. Originating life is from its nature an act of God, for He alone can give life. It is also an act of immediate power. It precludes the intervention of second causes as much as creation does. Christ was raised from the dead by the power of God. So was Lazarus. So are the regenerated. Spiritual resurrection is just as really and as literally an act of making alive as calling a dead body to life. The one occurs in the sphere of the outward, the other in the sphere of the spiritual world. But the one is just as real a communication of life as the other. When the principle of life is communicated to a dead body, all the chemical properties which belong to it are controlled by the vital force, so as to make them work for its preservation and increase, instead of for its disintegration. And when the principle of spiritual life is imparted to the soul, it controls all its mental and moral energies, so that they work to its spiritual nourishment and growth in grace. The Scriptures, therefore, in teaching that regeneration is a quickening, do thereby reveal to us its nature as a work not of man, or of moral suasion, or of divine efficiency operating through second causes, but of the immediate, and therefore the almighty power of God.

The Bible teaches the same truth when it declares believers to be new creatures, and says that they are created anew in Christ Jesus. Creation is the work of God, and it is an immediate work It precludes the intervention of means. It is of necessity the work of almighty power, and therefore the Scriptures so often claim it as the peculiar prerogative of God. It is true that the Greek and Hebrew words which we translate by the English word create, are often used in the sense of to make, to fashion out of preexistent materials. They occur, also, in a secondary or figurative sense, and express in such cases only the idea of a great, and generally a favourable change, no matter how produced. It would not, therefore, be sufficient to establish the Augustinian doctrine of regeneration, that it is called a creation, if in other parts of Scripture it were spoken of as a change produced by second causes, and if the means and the mode were described. In that case it would be natural to take the word in a figurative sense. But the contrary of all this is true. If the Bible taught the eternity of matter, or that the world is an emanation from God, or a mode of God's existence, we should be forced to give a figurative sense to the words, "In the beginning God created the heaven and the earth." But as the Scriptures tell us that God alone is eternal, and that all else owes its existence to his will, we are authorized and bound to retain these words in their simple and sublime significance. Now, as regeneration is always declared to be God's work, his peculiar work, and a work of his mighty power, analogous to that which He wrought in Christ, when He raised Him from the dead; as it is declared to be a making alive, an opening of the eyes, and an unstopping the ears; then, when it is also called a new creation, we are bound to understand that term as containing a new assertion that it is a work of almighty power.

Another common Scriptural representation leads to the same conclusion. Believers are the children of God, not merely as his rational creatures, but as the subjects of a new birth. They are born of God. They are born of the Spirit. They are begotten of God. 1 John v. 1-18. The essential idea in such representations, is that of communication of life. We derive one form of life from our corrupt earthly parents, and another from the Spirit. "That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit." (John iii. 6.) In the case of creatures, this communication of life by the parent to the offspring is merely transmission. In the case of God, the fountain of all life, it is a real communication. He originates the life which He gives. As it is utterly incongruous to think of a creature's begetting itself, or originating its own life; and no less incongruous to regard this commencement of life or being, as brought about by secondary influences, so is it utterly inconsistent with the Scriptures to regard regeneration as a man's own work, or as due to his coöperation, or as produced by the influences of truth. As well might it be assumed that light, heat, and moisture could make a dead seed germinate, and bring forth fruit. All beginning of life is directly from God; and this is what the Bible most explicitly asserts to be true of regeneration. Those who become the children of God are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John i. 13.)

This argument is not invalidated by the fact that Paul says to the Corinthians, "I have begotten you through the gospel." All words are used literally and figuratively; and no man is misled (or need be) by this change of meaning. We are accustomed to speak of one man as the spiritual father of another man, without any fear of being misunderstood. When the historian tells us that the monk Augustine converted the Britons, or the American missionaries the Sandwich Islanders, we are in no danger of mistaking his meaning; any more than when it is said that Moses divided the Red Sea, or brought water out of the rock, or gave the people manna out of heaven. The same Paul who told the Corinthians that he had "begotten them through the gospel," told them in another place, "I have planted, Apollos watered: but God gave the increase. So then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase." (1 Cor. iii. 6, 7.)

In 1 Peter i. 23, it is written, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever." From this passage it is sometimes inferred that the new birth is a change produced not by the immediate agency of God, but instrumentally by the Word, and therefore by a rational process, or moral suasion. It has, however, been already remarked that regeneration is often taken in the wide sense of conversion. That is, for the whole change which takes place in the sinner when he is made a child of God. This is a comprehensive change, including all that takes place in the consciousness, and all that occurs in the soul itself (so to speak), below the consciousness, and subsequently in the state and relation of the soul to God. In this change the Word of God is eminently instrumental. It is by the Word that the sinner is convinced, aroused, made to seek reconciliation with God, and enlightened in the way of salvation. It is by the Word that the person and work of Christ are revealed, and all the objects on which the activity of the regenerated soul terminates, are presented to the mind. The Gospel is, therefore, the wisdom and power of God unto salvation. It is by the Word that all the graces of the Spirit are called into exercise, and without it holiness, in all its conscious manifestations, would be as impossible as vision without light. But this does not prove that light produces the faculty of seeing; neither does truth produce the principle of spiritual life. The Apostle Paul, who glories so much in the gospel, who declares that it is by the foolishness of preaching that God saves those that believe, still teaches that the inward work of the Spirit is necessary to enable men to receive the things freely given to them of God; that the natural man receives not the things of the Spirit, that they must be spiritually discerned. (1 Cor. ii. 8-11.) As examples of the latitude with which the words beget, begotten, and new-birth are used in Scripture, reference need be made only to such passages as 1 Peter i. 3, where it is said, He "hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead;" and 1 Corinthians iv. 15. There is therefore nothing in what the Scriptures teach of the agency of the truth in conversion, or regeneration in the wide sense of the word, inconsistent with their distinct assertion that in its narrow sense of quickening or imparting spiritual life, it is an act of the immediate omnipotence of God. This point was adverted to in a previous chapter.

The fact then that the Bible represents regeneration as a spiritual resurrection, as a new creation, and as a new birth, proves it to be the work of God's immediate agency. There is another familiar mode of speaking on this subject which leads to the same conclusion. In Deuteronomy xxx. 6, Moses says: "The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." In Ezekiel xi. 19, it is said, "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh." And in chapter xxxvi. 26, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." Jeremiah xxiv. 7, "I will give them an heart to know me. The Psalmist prayed, "Create in me a clean heart, O God; and renew a right spirit within me." (Ps. li. 10.) It is admitted that the word heart, like all other familiar terms, is used in different senses in the Scriptures. It often means the whole soul; as when mention is made of the eyes, the thoughts, and the intentions of the heart. It very frequently means the feelings or affections, or is used collectively for them all, or for the seat of the feelings. A cold, hard, sluggish, timid, humble, broken, heart are all common forms of expression for what exists in the consciousness; for transient and changeable states of the mind, or inward man. Notwithstanding it is no less clear that the word is often used in the same sense in which we use the word nature, for a principle of action, a permanent habit or disposition. Something that exists not in the consciousness, but below it. That such is its meaning in the passages just quoted, and in all others in which God is said to change or renew the heart, is plain: (1.) Because it is something which God not only gives, but which He creates. (2.) Because it is the source of all right action. It cannot be a volition, or a generic purpose, or any state of mind which the man himself produces; because it is said to be the source of love, of fear, and of new obedience. Our Lord's illustration, derived from trees good and bad, forbids any other interpretation. A good tree produces good fruit. The goodness of the tree precedes and determines the goodness of the fruit; and so a good heart precedes all just thoughts, all right purposes, all good feelings and all holy exercises of every kind. (3.) The Scriptures explain what is meant by "creating a new heart" by the exegetical expression, "I will put my Spirit within you." This surely is not a right purpose. The indwelling Spirit or Christ dwelling in us, is the principle and source of that new life of which the believer is made the subject. All those passages in which God promises to give a new heart, are proofs that regeneration is a supernatural work of the Holy Spirit; not a moral suasion, but a creating and imparting a principle of a new form of life.

Argument from related Doctrines.

6. Another decisive argument in favour of the Augustinian doctrine of efficacious grace, is derived from its necessary connection with other Scriptural doctrines. If the latter be true, the former must be true also. If the Bible teaches that men since the Fall have not lost all ability to what is spiritually good; that they are not dead in trespasses and sins; that they still have the power to turn themselves unto God, or, at least, the power to yield to the influence which God exerts for their conversion, and power to resist and refuse, then so far as this point is concerned it might be true that regeneration is the result of moral suasion. It might be true that "God offers the same necessary conditions of acceptance to all men; desires from the heart that all men as free agents comply with them and live; brings no positive influence upon any mind against compliance, but, on the contrary, brings all those kinds and all that degree of influence in favour of it, upon each individual, which a system of measures best arranged for the success of grace in a world of rebellion allows; and finally, saves, without respect of kindred, rank, or country, whether Scythian, Greek or Jew, all who under this influence, accept the terms and work out their own salvation, and reprobates alike all who refuse."
[528] But, on the other hand, if the Scriptures teach that "man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto;"
[529] then must it also be true that "when God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin, and by his grace alone, enables him freely to will and to do that which is spiritually good." [530] Then is it also true, that man in effectual calling "is altogether passive, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it."
[531] If man is as really spiritually dead, in his natural state since the fall, as Lazarus was corporeally dead, then is the spiritual resurrection of the one as really a work of divine omnipotence as the bodily resurrection of the other. These doctrines, therefore, thus logically connected, have never in fact been dissociated. All who hold that original sin involves spiritual death and consequent utter inability to any spiritual good, do also hold that his recovery from that state is not effected by any process of moral suasion human or divine, but by the immediate exercise of God's almighty power. It is in reference to both classes of the dead that our Lord said, "As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." (John v. 21, 25.)

There is the same intimate connection between the doctrines of God's sovereignty in election and efficacious grace. If it were true that men make themselves to differ; that election is founded on the foresight of good works; that some who hear the Gospel and feel the influence of the Spirit, allow themselves to be persuaded, that others refuse, and that the former are therefore chosen and the latter rejected, then it would be consistent to represent the grace exercised in the vocation of men as an influence to be submitted to or rejected. But if God has mercy on whom He will have mercy; if it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; if it be of God, and not of ourselves, that we are in Christ Jesus; if God hides these things from the wise and prudent and reveals them unto babes as seems good in his sight; then the influence by which He carries his purpose into effect must be efficacious from its own nature, and not owe its success to the determination of its subjects.

The same conclusion follows from what the Scriptures teach of the covenant of redemption. If in that covenant God gave to the Son his people as the reward of his obedience and death, then all those thus given to Him must come unto Him; and the influence which secures their coming must be certainly efficacious. Thus this doctrine is implicated with all the other great doctrines of grace. It is an essential, or, at least, an inseparable element of that system which God has revealed for the salvation of men; a system the grand design of which is the manifestation of the riches of divine grace, i.e., of his unmerited, mysterious love to the unworthy; and which, therefore, is so devised and so administered that he that glories must glory in the Lord; he must be constrained to say, and rejoice in saying, "Not unto us, O Lord; not unto us, but unto thy name give glory." (Ps. cxv. 1.)

Argument from Experience.

7. Appeal on this subject may safely be made to the experience of the individual believer, and to the history of the Church. All the phenomena of the Christian life are in accordance with the Augustinian doctrine of efficacious grace. No believer ever ascribes his regeneration to himself. He does not recognize himself as the author of the work, or his own relative goodness, his greater susceptibility to good impression, or his greater readiness of persuasion, as the reason why he rather than others, is the subject of this change. He knows that it is a work of God; and that it is a work of God's free grace. His heart responds to the language of the Apostle when he says: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost." (Tit. iii. 5.) Paul says of himself that God, having separated him from his mother's womb called him by his grace. (Gal. i. 15.) There was nothing in him, who was injurious and a persecutor, to demand the special intervention of God in his behalf. So far from his referring his vocation to himself, to his greater readiness to yield to the influence of the truth, he constantly represents himself as a monument of the wonderful condescension and grace of God. He would have little patience to listen to the philosophical account of conversion, which makes the fact so intelligible why one believes and another rejects the offer of the Gospel. Paul's conversion is the type of every genuine conversion from that day to this. The miraculous circumstances attending it were simply adventitious. He was not converted by the audible words or by the blinding light, which encountered him on his way to Damascus. Our Lord said, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke xvi. 31.) Neither was the change effected by a process of reasoning or persuasion. It was by the instantaneous opening his eyes to see the glory of God in the person of Jesus Christ. And this opening his eyes was as obviously an act of unmerited favour and of God's almighty power, as was the restoration of the blind Bartimeus to sight. God, says the Apostle, revealed his Son in Him. The revelation was internal and spiritual. What was true in his own experience, he tells us, is no less true in the experience of other believers. "The god of this world," he says, "hath blinded the minds of them which believe not." But "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." (2 Cor. iv. 4, 6.) The truth concerning the person and work of Christ is presented objectively to all. The reason why some see it, and others do not, the Apostle refers to the simple fiat of Him who said in the beginning, "Let there be light." This is Paul's theory of conversion.

Five thousand persons were converted on the day of Pentecost. Most of them had seen the person and works of Christ. They had heard his instructions. They had hitherto resisted all the influences flowing from the exhibition of his character and the truth of his doctrines. They had remained obdurate and unbelieving under all the strivings of the Spirit who never fails to enforce truth on the reason and the conscience. Their conversion was sudden, apparently instantaneous. It was radical, affecting their whole character and determining their whole subsequent life. That this was not a natural change, effected by the influence of truth on the mind, or produced by a process of moral suasion, in primâ facie certain from the whole narrative and from the nature of the case. The Holy Ghost was poured out abundantly, as the Apostle tells, in fulfilment of the prophecy of Joel. Three classes of effects immediately followed. First, miracles; that is, external manifestations of the immediate power of God. Secondly, the immediate illumination of the minds of the Apostles, by which they were raised from the darkness, prejudices, ignorance, and mistakes of their Jewish state, into the clear comprehension of the Gospel in all its spirituality and catholicity. Thirdly, the instantaneous conversion of five thousand of those who with wicked hands had crucified the Lord of glory, into his broken-hearted, adoring, devoted worshippers and servants. This third class of effects is as directly referred to the Spirit as either of the others. They all belong to the same general category. They were all supernatural, that is, produced by the immediate agency or volition of the Spirit of God. The Rationalist admits that they are all of the same general class. But he explains them all as natural effects, discarding all supernatural intervention. He has the advantage, so far as consistency is concerned, over those who admit the gift of tongues and the illumination of the Apostles to be the effects of the immediate agency of the Spirit, but insist on explaining the conversions as the consequents of argument and persuasion. This explanation is not only inconsistent with the narrative, but with the Scriptural method of accounting for these wonderful effects. The Bible says they are produced by "the exceeding greatness of" the power of God; that He raises those spiritually dead to a new life: that He creates a new heart in them; that He takes from them the heart of stone and gives them a heart of flesh; that He opens their eyes, and commands light to shine into their hearts, as in the beginning He commanded light to shine in the darkness which brooded over chaos. The Bible, therefore, refers conversion, or regeneration, to the class of events due to the immediate exercise of the power of God.

The scenes of the day of Pentecost do not stand alone in the history of the Church. Similar manifestations of the power of the Spirit have occurred, and are still occurring, in every part of the world. They all bear as unmistakably the impress of divine agency, as the miracles of the apostolic age did. We are justified, therefore, in saying that all the phenomena of Christian experience in the individual believer and in the Church collectively, bear out the Augustinian doctrine of Efficacious Grace, and are inconsistent with every other doctrine on the subject. __________________________________________________________________

[528] The Quarterly Christian Spectator of New Haven, vol. iii. 1831, p. 635.

[529] Westminster Quarterly, ch. ix. § 3.
[530] Ibid. ix. § 4.

[531] Ibid. x. § 2. __________________________________________________________________

§ 6. Objections.

There are no specific objections against the doctrine of efficacious grace which need to be considered. Those which are commonly urged are pressed with equal force against other allied doctrines, and have already come under review. Thus, --

1. It is urged that this doctrine destroys human responsibility. If we need a change which nothing but almighty power can effect before we can do anything spiritually good, we cease to be responsible. This is the old objection that inability and responsibility are incompatible. This difficulty has been presented thousands of times in the history of the Church, and has been a thousand times answered. It assumes unwarrantably that an inability which arises from character, and constitutes character, is incompatible with character.

2. It is objected that if nothing but the creative power of God can enable us to repent and believe, we must patiently wait until that power is exerted. It is thus doubtless that those reason who are in love with sin and do not really desire to be delivered from it. Some leper, when Christ was upon earth, might have been so unreasonable as to argue that because he could not heal himself, he must wait until Christ came to heal him. The natural effect, however, of a conviction of utter helplessness is to impel to earnest application to the source whence alone help can come. And to all who feel their sinfulness and their inability to deliver themselves, there is the promise, "Come unto me . . . . and I will give you rest." "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." It will be time enough for any man to complain when he fails to experience Christ's healing power, after having sought it as long, as earnestly, and as submissively to the directions of God's Word as its importance demands; or, even with the assiduity and zeal with which men seek the perishing things of this life.

3. It is objected that a doctrine which supposes the intervention of the immediate agency of the Great First Cause in the development of history, or regular series of events, is contrary to all true philosophy, and inconsistent with the relation of God to the world. This is a point, however, as to which philosophy and the Bible, and not the Bible only, but also natural religion, are at variance. The Scriptures teach the doctrines of creation, of a particular providence, of supernatural revelation, of inspiration, of the incarnation, of miracles, and of a future resurrection, all of which are founded on the assumption of the supernatural and immediate agency of God. If the Scriptures be true, the philosophy which denies the possibility of such immediate intervention, must be false. There every Christian is willing to leave the question. __________________________________________________________________

§ 7. History of the Doctrine of Grace.

The doctrines of sin and grace are so intimately related, that the one cannot be stated without involving a statement of the other. Hence the views of different parties in the Church in reference to the work of the Spirit in the salvation of men, have already been incidentally presented in the chapter on Sin. With regard to the period antecedent to the Pelagian controversy, it may be sufficient to remark, (1.) As there was no general discussion of these subjects, there were no defined parties whose opinions were clearly announced and generally known. (2.) It is therefore, not the creeds adopted by the Church, but the opinions of individual writers, to which reference can be made as characteristic of this period. (3.) That the statements of a few ecclesiastical writers are very insufficient data on which to found a judgment as to the faith of the people. The convictions of believers are not determined by the writings of theologians, but by the Scriptures, the services of the Church, and the inward teaching of the Spirit, that is, by the unction from the Holy One of which the Apostle speaks, 1 John ii. 20. (4.) There is abundant evidence that the Church then, as always, held that all men since the fall are in a state of sin and condemnation; that this universality of sin had its historical and causal origin in the voluntary apostasy of Adam; that deliverance from this state of sin and misery can be obtained only through Christ, and by the aid of his Spirit; and that even infants as soon as born need regeneration and redemption. The practice of infant baptism was a constant profession of faith in the doctrines of original sin and of regeneration by the immediate agency of the Holy Spirit. (5.) It is no doubt true that many declarations may be cited from the early writers, especially of the Greek Church, inconsistent with one or more of the doctrines just stated; but it is no less true that these same writers and others of equal authority explicitly avow them. (6.) As the prevalent heresies of that time tended to fatalism, the natural counter tendency of the Church was to the undue exaltation of the liberty and ability of the human will. (7.) That this tendency was specially characteristic of the Greek Church, and has continued to distinguish the theology of that Church to the present day.

Pelagian Doctrine.

The Pelagian doctrine has already repeatedly been presented. It is only in reference to the views of Pelagius and his followers on the subject of grace that anything need now be said. As the Pelagians insisted so strenuously upon the plenary ability of man to avoid all sin, and to fulfil all duty, it was obvious to object that they ignored the necessity of divine grace of which the Scriptures so frequently and so plainly speak. This objection, however, Pelagius resented as an injury. He insisted that he fully recognized the necessity of divine grace for everything good, and magnified its office on every occasion. [532] In a letter to Innocent he assures the Roman bishop that while praising the nature of man, we always add the help of the grace of God; "ut Dei semper gratiæ addamus auxilium." [533] By grace, however, he meant, (1.) Free will, the ability to do right under all circumstances. This inalienable endowment of our nature he regarded as a great distinction or gift of God. (2.) The law, and especially the revelation of God in the Gospel, and the example of Christ. He says God rouses men from the pursuit of earthly things, by his promises of future blessedness, etc.
[534] (3.) The forgiveness of sin. The Pelagian heresy "asserts that the grace of God includes our being so created that we have power to avoid sin, that God has given us the help of the law and of his commands, and further that he pardons those who having sinned return unto him.' [535] In these things alone is the grace of God recognized." (4.) Both Pelagius and Julian speak of the operation of the Spirit on the minds of men as a form of divine grace. In commenting on the words, "Ye are . . . . the epistle of Christ" (2 Cor. iii. 3), Pelagius says, "To all it is manifest that through our doctrine ye have believed on Christ, confirmante virtutem Spiritu Sancto.'" This influence of the Spirit, however, he regarded as didactic, or enlightening the mind; while he denied the absolute necessity of such spiritual influence, and taught that it only rendered obedience more easy. [536]

We have already seen that Augustine, holding as he did that man since the fall is in a state of spiritual death, utterly disabled and opposite to all good, taught that his restoration to spiritual life was an act of God's almighty power; and being an act of omnipotence was instantaneous, immediate, and irresistible. This point is sufficiently well known and already established.

Semi-Pelagianism.

The doctrine of Pelagius had been condemned in the provincial Synod of Carthage, A.D. 412; in the Council of Jerusalem, 413; and in the Third General Council at Ephesus, 431. The opposite doctrine of Augustine was declared to be Scriptural and the doctrine of the Church. It was one of the inevitable consequences of Augustine's doctrine of efficacious grace, that God is sovereign in election and reprobation. If the sinner cannot convert himself, nor prepare himself for that work, nor coöperate in effecting it, then it can neither be out of regard to such preparation or coöperation, nor because of the foresight thereof that God makes one, and not another the subject of his saving grace. This Augustine freely admitted, and taught, in accordance with the plain teachings of the Scriptures, that God has mercy on whom He will have mercy. It was this inevitable consequence of the doctrine rather than the doctrine itself, whether of total depravity and helplessness, or of irresistible grace, that led to the strenuous opposition which continued to be made to the Augustinian system notwithstanding the decision of councils in its favour. So prominent was the doctrine of predestination in these controversies, and so strong was the antipathy to that doctrine, that the Augustinians were called by their opponents Prædestinati. To avoid the dreaded conclusion that fallen men lie at the mercy of God, and that He has mercy on whom He will have mercy, the Semi-Pelagians denied that the grace of God was irresistible. If not irresistible, then it depends on the sinner whether it be yielded to or rejected. But this yielding to the grace of God, is something right and good, and something leading to salvation. Fallen men therefore are not utterly disabled to all good. And if not thus powerless for spiritual good, they are not spiritually dead. Original sin consequently, is not so dreadful an evil as Augustine represented it. Men are weak and sick; but not helpless and dead. The Semi-Pelagians, as the designation implies, therefore, endeavoured to hold a middle ground between Augustine and Pelagius. They held, (1.) That in consequence of the fall of Adam, and our connection with him, all men are born in a state of sin and condemnation. (2.) That in consequence of this inherent, hereditary corruption, all the powers of man are weakened, so that he is of himself unable to resist sin and turn himself unto God. (3.) But while divine grace or aid is thus necessary to conversion, men may begin the work. They may seek after God, strive to walk in his ways, and comply with all the demands of the gospel. (4.) Those who thus begin the work of conversion, God assists in their endeavours by his grace; and if the sinner makes due improvement of this divine assistance, the work of conversion is effected. (5.) As it rests with those who hear the gospel to receive or to reject it, it cannot be admitted that any definite portion of the human race was given to Christ as us inheritance whose salvation is rendered certain by that gift, and by the efficacious grace of God securing their conversion and their perseverance in faith. As the conversion of the sinner depends upon himself, so does his perseverance. The truly regenerated, therefore, may fall away and be lost.

On some of these points the original leaders of the Semi-Pelagian party differed among themselves, but this is a correct exhibition of the system as known in history as a form of doctrine. The characteristic principle of the Semi-Pelagian theory, by which it is distinguished from the doctrine afterwards adopted in the Romish Church, and by the Remonstrants and others, is that the sinner begins the work of conversion. The Semi-Pelagians denied "preventing grace." God helps those only who begin to help themselves. He is found only of those who seek Him.

The historical details of the rise of Semi-Pelagianism are given above in the section on Original Sin. The most obscure point in the system is the meaning to be attached to the word "grace." It was used, as before remarked, in a sense so wide as to include all divine help, whether afforded externally in the revelation of the truth, the institutions of the Church, or the circumstances of life, or by the providential efficiency of God as exerted in coöperation with all second causes, or by the special influence of the Holy Spirit. This last came to be the accepted meaning of the word grace. According to Augustinians, this influence of the Spirit was mediate, or through the truth, in all those exercises which, in the case of adults, usually precede the work of regeneration, such as conviction, remorse, anxiety, desire for deliverance from the curse of the law, etc.; and also in the constant activity of the soul after regeneration in the exercise of all the gifts of the Spirit. It is, however, immediate, creative, and almighty in the work of regeneration. A blind man might be deeply sensible of the misery of his sightless state, and earnestly desire that his eyes should be opened. He might be informed that Jesus of Nazareth restored sight to the blind. Arguments might be used to awaken confidence in the power and willingness of Jesus to grant that blessing to him. Under these mediate influences he might frequent the place where Jesus was to be found, and seek his aid. If the Lord spake the word, his eyes were instantly opened. Then all the glories of the heavens and the wonders of the earth broke on his view. The state of that man's mind was very complex. It was the result of many coöperating causes. But the restoration of sight itself, was the simple, mediate, instantaneous effort of almighty power. This was precisely what the Semi-Pelagians denied as in relation to regeneration. They saw that if that was admitted, they must admit the sovereignty of God in election and all the other features of the Augustinian system. They, therefore, insisted not only that the preliminary work was from the man himself, and not due to the Spirit's drawing one man and not another, but that in every state of the process, the Spirit's influence was mediate, i.e., a moral suasion through the truth, which could be, and in multitudes of cases actually is, effectually resisted. These are the doctrines condemned in the Councils of Orange and Valence, A.D. 529. The decrees of those Councils being ratified by the Bishop of Rome, Augustinianism was reestablished as the authoritative form of doctrine for the Latin Church.

Scholastic Period.

All conceivable forms of doctrine concerning sin and grace were ventilated successively by the subtle intellects of the schoolmen of the Middle Ages. Some of the theologians of that period were really pantheistic in their philosophy; others, while recognizing a personal God, merge all the efficiency of second causes in his omnipresent agency; others went to the opposite extreme of making the human will independent of God, and maintained that men can act contrary to all kinds and degrees of influence not destructive of their nature, which may be brought to bear upon them. These sided naturally with Pelagius. Plenary ability, the power to do whatever is obligatory, they said, is essential to free agency. Men may, therefore, abstain from all sin. When sinners they may turn themselves unto God. If God condescends to aid them in this work, either by external revelations or by inward influence, they must have the power to yield or to refuse. The alternative rests with themselves. Others again come nearer to the Semi-Pelagian theory, admitting that man cannot save himself; cannot turn unto God; cannot repent or believe without divine aid. But this aid they held was given to all in sufficient measure to enable every man to become and to continue a true penitent and believer. Many of the most distinguished theologians of the Latin Church, however, during this period adhered more or less closely to the doctrines of Augustine. This was the case with Leo and Gregory the Great, in the fifth and sixth centuries, and Bede and Alcuin in the eighth and ninth. When, however, Gottschalk avowed the Augustinian doctrine, not only of original sin and grace, but also of predestination, it gave rise to violent opposition and issued in his condemnation in the Council of Chiersy, 849, under the influence of Hincmar; but in the opposing Council of Valence, 855 A.D., the doctrines of election and grace in the Augustinian sense were maintained.

Anselm in the eleventh century was essentially Augustinian in his views of sin and grace. He held that man is born in a state of sin, with a will enslaved to evil, free only in sinning. From this state of helplessness, he can be freed only by the grace of the Holy Spirit, not by his own power, and not by an influence which owes its success to the coöperation of an enslaved will. [537]

The two great contending powers in the Latin Church for two centuries before the Council of Trent, were the Dominicans and Franciscans, the Thomists and Scotists, the former the followers of Thomas Aquinas, and the latter of Duns Scotus. As Aquinas adopted very nearly the doctrine of Augustine concerning original sin, he approached more nearly to Augustinianism in his views concerning grace and predestination than the majority of the schoolmen. He held that man since the fall had lost all ability to anything spiritually good; that, without grace, he could do nothing acceptable to God or which secured salvation. But he held, --

1. That a gratia preveniens, a divine influence which precedes any good effort on the part of the sinner is granted to men, by which they are excited, encouraged, and aided. If this influence be improved, it secures the merit of congruity, "Quia congruum est, ut dum homo bene utitur sua virtute, Deus secundum superexcellentem virtutem excellentius operetur." [538] This divine influence is called "gratia prima," and "gratia gratis data."

2 To this preventing grace when improved, is added the "gratia gratum faciens," renewing grace, called also "gratia operans;" and, in reference to its effects, "gratia habitualis," by which is meant, "infusio gratiæ."

3. To this succeeds the constant "gratia cooperans." "Gratia," he says, "dupliciter potest intelligi. Uno modo divinum auxilium quo nos movet ad bene volendum et agendum. Alio modo habituale donum." Again, "Gratia dividitur in operantem et cooperantem, secundum diversos effectus, ita etiam in prævenientem et subsequentem, qualitercunque gratia accipiatur. Sunt autem quinque effectus gratiæ in nobis, quorum primus est, ut anima sanetur: secundus, ut bonum velit; tertius est, ut bonum quod vult, efficaciter operetur: quartus est, ut in bono perseveret: quintus est, ut ad gloriam perveniat." [539]

Duns Scotus, in his philosophy and theology, was indeed devoted to the Church, but antagonistic to the views of her most distinguished teachers. This antagonism was most pronounced against Thomas Aquinas, whose opinions he took every opportunity of opposing. Scotus endeavoured, as far as possible, to obliterate the distinction between the supernatural and the natural. Admitting the operations of divine grace, and their necessity, he endeavoured to reduce them to the category of the natural or established agency of God in coöperation with second causes. He held the doctrine of "absolute power," according to which everything, the moral law, the method of salvation, everything but absolute contradictions, are subject to the arbitrary will of God. God can, as Scotus taught, make right wrong and wrong right, love a crime and malice a virtue. Nothing has any value or merit in itself. It depend. simply on the good pleasure of God, what it avails. There is no merit, much less infinite merit in the work of Christ. God might have made anything else, even the most insignificant, the ground of our salvation. The requisition of faith and repentance in order to salvation is alike arbitrary. It depends solely on the absolute will of God that holiness, the supernatural work of the Spirit, has higher value than morality, which is the product of the unassisted free-will of man. Sin is wholly voluntary. Hereditary depravity is not truly sin; it is simply the want of the supernatural righteousness which Adam lost for himself and for all his posterity. The will remains free. Man can sin or avoid all sin. Nevertheless, God determines to accept only the fruits of grace, with which the will coöperates. It was principally the doctrine of Duns Scotus concerning original sin, and its universality, and especially in reference to the Virgin Mary, which was the subject of constant conflict between the Dominicans and Franciscans in the Latin Church. [540]

The Tridentine Doctrine.

The Council of Trent had a very difficult task to perform in framing a statement of the doctrines of sin and grace which, while it condemned the Protestant doctrine, should not obviously infringe against either the acknowledged doctrines of the Latin Church, or the cherished views of one or other of the conflicting parties within its pale. This, indeed, was not merely a difficult, but an impossible task. It was impossible to condemn the Protestant doctrine on these subjects without condemning the doctrine of Augustine, which the Church had already sanctioned. The Council availed itself of generalities as far as possible, and strove so to frame its canons as to secure the assent of the greatest number. On the subject of grace it, (1.) Expressly condemned the Pelagian doctrine of free-will or plenary ability. "Si quis dixerit hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Jesum Christum gratia posse justificari (become holy) coram Deo; anathema sit." "Si quis dixerit, ad hoc solum gratiam per Jesum Christum dari, ut facilius homo justi vivere, ac vitam æternam promereni possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen, et difficiliter possit; anathema sit." (2.) It condemned with equal distinctness the Semi-Pelagian doctrine that man begins the work of conversion: "Si quis dixerit, sine prævenienti Spiritus Sancti inspiratione, atque ejus adjutorio, hominem credere, sperare, diligere aut poenitere posse, sicut oportet, ut ei justificationis (regeneration) gratia conferatur; anathema sit." (3.) Against the Reformers and Augustine the Council decided, "Si quis dixerit, liberum hominis arbitrium a Deo motum, et excitatum nihil cooperari assentiendo Deo excitanti, atque vocanti, quo ad obtinendam justificationis gratiam se disponat, ac præparet; neque posse dissentire si velit; sed velut inanime quoddam nihil omnino agere, mereque passive se habere; anathema sit." "Si quis liberum homninis arbitrium [by which is meant, potestas ad utramque partem] post Adæ peccatum amissum, et extinctum esse dixerit; aut rem esse de solo titulo, immo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit." [541]

There is of course confusion and misapprehension in all these statements. The Protestants did not deny that men coöperate in their own conversion, taking that word in the sense in which the Romanists used the term (and the still broader term justificatio), as including the whole work of turning unto God. No one denies that the man in the synagogue coöperated in stretching out his withered arm or that the impotent one at the pool was active in obeying the command of Christ, "Arise, take up thy bed, and go unto thine house." But the question is, Did they coöperate in the communication of vital power to their impotent limbs? So Protestants do not deny that the soul is active in conversion, that the "arbitrium a Deo motum" freely assents; but they do deny that the sinner is active and coöperating in the production of the new life in the exercise of which the sinner turns to God. Moehler, the ablest and most plausible of the modern defenders of Romanism, uses the word "new-birth" as including the life-long process of sanctification, in which the soul is abundantly coöperative. He recognizes, however, the radical difference between the Tridentine doctrine and that of the Protestants. He insists that in the whole work, in regeneration in its limited sense, as well as in conversion, the soul coöperates with the Spirit, and that it depends on this coöperation, whether the sinner receives the new life or not. The power of the Spirit in all its inward operations may be resisted or assented to as the free-will of the subjects of his influence may decide. "According to Catholic principles," as before quoted, he says, "there are two agencies combined in the work of the new birth, the human and the divine, so that it is a divine-human work. The divine influence goes first, exciting, awakening and vivifying, without any agency of the man in meriting, invoking, or procuring it; but the subject must allow himself to be aroused and must freely follow. God offers his help to deliver from the fall, but the sinner must consent to be helped and embrace the offered aid; if he accepts, he is taken by the divine Spirit, and gradually, although in this life never perfectly, restored to the heights from which he fell. The Spirit of God does not work by necessitating, although he is actively urgent; his omnipotence sets itself a limit in human liberty, which it does not overstep; for such violation of free agency would be the destruction of the moral order of the world which eternal wisdom has founded on liberty." He therefore justifies the Papal condemnation of the Jansenist doctrine: "Quando Deus vult animam salvam facere, et eam tangit interiori gratiæ suæ manu, nulla voluntas humana ei resistit. -- Dei gratia nihil aliud est, quam ejus omnipotens voluntas." [542] On the following page, [543] he says, "The Catholic doctrine that there are in fallen men moral and religious powers which do not always sin, and which must in the new birth be called into exercise, gave rise to the idea, that this activity of what is natural in man, was a transition into grace, that is, that the right use of what is natural conditions or secures grace. This would indeed be Pelagian, and the man, not Christ, would merit grace, and grace cease to be grace. . . . . The delicate and refined sense of the Catholic doctrine, which carefully distinguishes between nature and grace, avoids that difficulty. The finite, even when sinless, may stretch itself to the utmost, it never reaches the Infinite, so as to seize and appropriate it. Nature may honestly unfold all its powers, it never can by and out of itself be sublimated into the Supernatural; the human can by no exertion of power make itself divine. There is an impassable gulf between the two, if grace does not interpose. The divine must come down to the human, if the human is to become divine." This is philosophy. The question is not, whether the finite can attain the Infinite, or the human become divine. Nor is the question between Romanists and Protestants, Whether fallen men can become holy without the supernatural grace of the Holy Spirit. But the question is, Whether the regeneration of the soul is due to the nature of the Spirit's influence, and to the purpose of God, or to the consent and coöperation of the subject of that influence.

The Synergistic Controversy.

The Lutherans from the beginning held the doctrine of original sin in its most extreme form. In the Augsburg Confession, in the Apology for that Confession, in the Smalcald Articles, and finally, in the Form of Concord, that doctrine is stated in stronger terms than in any other Christian Symbol. If men are since the fall in a state of condemnation, if the hereditary corruption derived from Adam is not only truly sin, but the deepest and greatest of all sins; if the soul is not merely morally sick and enfeebled, but spiritually dead, as taught in those Symbols, then it follows: (1.) That man since the fall has no ability to anything spiritually good (2.) That in order to his return to God he needs the life giving power of the Spirit of God. (3.) That the sinner can in no way prepare himself to be the subject of this grace, he cannot merit it, nor can he coöperate with it. Regeneration is exclusively the work of the Spirit, in which man is the subject and not the agent. (4.) That, therefore, it depends on God, and not on man, who are, and who are not, to be made partakers of eternal life. (5.) That consequently God acts as a sovereign, according to his good pleasure, and according to the counsel of his own will, in saving some and in passing by others, who are left to the just recompense of their sins. All these inferences are, as Augustinians believe, drawn in Scripture, and were freely accepted by Luther and, at first, by the Lutheran Church. Before the death of the Reformer, and more openly after that event, many of the Lutheran theologians adopted the later views of Melancthon, who taught, "Concurrunt tres causæ bonæ actionis, verbum Dei, Spiritus Sanctus, et humana voluntas assentiens nec repugnans verbo Dei. Posset enim excutere, ut excutit Saul sua sponte." [544] He defined freewill as "facultas applicandi se, ad gratiam." [545] In these views, which of necessity involved a modification of the doctrine of original sin, Melancthon was followed by a large class of Lutheran theologians, especially those of Wittemberg. The theologians of Jena, with one prominent exception, Strigel, adhered to the old Lutheran doctrine. Besides this discussion about sin and grace, there were several other subjects which greatly agitated the Lutheran Church. The doctrine concerning the person of Christ, the nature of justification, the necessity of good works, toleration of Papal ceremonies (the adiaphora), and the Lord's Supper, were debated with so much zeal that the Protestant rulers were constrained to interfere. Under their auspices, Andreas and Chemnitz, assisted by other theologians, drew up what is known as the "Form of Concord," in which with great clearness and skill they reviewed all the matters in dispute, and endeavoured to adopt a mode of statement which should secure general assent. In this they were not disappointed. The Form of Concord was so generally adopted that it received full symbolical authority, and has ever since been regarded as the standard of orthodoxy among the Lutherans. [546]

As to original sin, and the consequent utter inability of man to any spiritual good, the doctrine of Luther was retained in its integrity. Luther had said in his book, "De Servo Arbitrio," [547] "Admonitos velim liberi arbitrii tutores, ut sciant, sese esse abnegatores Christi dum asserunt liberum arbitrium. Nam si meo studio gratiam Dei obtineo, quid opus est Christi gratia pro mea gratia accipienda?" "Humiliari penitus non potest homo, donec sciat, prorsus extra suas vires, studia, voluntatem, opera, omnino ex alterius arbitrio, consilio, voluntate, opere suam pendere salutem, nempe Dei solius." [548] On this point the "Form of Concord" says, inter alia, "Credimus, quantum abest, ut corpus mortuum seipsum vivificare atque sibi ipsi corporalem vitam restituere possit, tantum abesse, ut homo, qui ratione peccati spiritualiter mortuus est, seipsum in vitam spiritualem revocandi ullam facultatem habeat." [549] Of course, if such be the state of the natural man, there can be no coöperation on the part of the sinner in the work of regeneration. This Symbol, therefore, says, "Antequam homo per Spiritum Sanctum illuminatur, convertitur, regeneratur et trahitur, ex sese et propriis naturalibus suis viribus in rebus spiritualibus et ad conversionem aut regenerationem suam, nihil inchoare operari, nut cooperari potest, nec plus, quam lapis, truncus, aut limus." [550] Again, "Quamvis renati etiam in hac vita eousque progrediantur, ut bonum velint eoque delectentur, et bene agere atque in pietate proficere studeant: tamen hoc ipsum non a nostra voluntate aut a viribus nostris proficiscitur, sed Spiritus Sanctus operatur in nobis illud velle et perficere." [551]

If original sin involves spiritual death, and spiritual death implies utter inability to spiritual good, and to all coöperation in the work of regeneration, it follows that regeneration is exclusively the work of the Spirit, in which the subject is entirely passive. This, also, the "Form of Concord" admits. "Item, quod D. Lutherus scripsit, hominis voluntatem in conversione pure passive se habere: id recte et dextere est accipiendum, videlicet respectu divinæ gratiæ in accendendis novis motibus, hoc est, de eo intelligi oportet, quando Spiritus Dei per verbum auditum, aut per usum sacramentorum hominis voluntatem aggreditur, et conversionem atque regenerationem in homine operatur. Postquam enim Spiritus Sanctus hoc ipsum jam operatus est atque effecit, hominisque voluntatem sola sua divina virtute et operatione immutavit atque renovavit: tunc revera hominis nova illa voluntas instrumentum est et organon Dei Spiritus Sancti, ut ea non modo gratiam apprehendat, verum etiam in operibus sequentibus Spiritui Sancto cooperetur." [552]

But if the reason why any man is regenerated is not that he yields of his own will to the grace of God, or that he coöperates with it, but simply that God gives him a new heart, then it would seem to follow that God saves some and not others of the fallen race of men, of his own good pleasure. In other words, it follows that election to eternal life is not founded in anything in us, but solely in the will or purpose of God. This conclusion the "Form of Concord" admits, so far as the saved are concerned. It teaches (1) That predestination has reference only to the saved. That God predestinates no one either to sin or to eternal death. (2.) That the election of some persons to salvation is not for anything good in them, but solely of the mercy or grace of God. (3.) That predestination to life is the cause of salvation. That is, it is because God from eternity purposed to save certain individuals of the human family, that they are saved. (4.) That this predestination or election renders the salvation of the elect certain. Should they for a time fall away, their election secures their restoration to a state of grace. The following passages contain the avowal of these several principles. "Prædestinatio, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ eam evertere nequeant." [553] "Hac pia doctrina et declaratione articuli de æterna et salvifica electorum filiorum Dei prædestinatione Deo gloria sua omnis solide tribuitur, quod videlicet mera et gratuita misericordia in Christo (absque omnibus nostris meritis aut bonis operibus) salvos nos faciat, secundum voluntatis suæ propositum. Eph i. 5 sq. . . . . Falsum igitur est et cum verbo Dei pugnat, cum docetur, quod non sola Dei misericordia, et unicum sanctissimum Christi meritum, verum etiam aliquid in nobis causa sit electionis divinæ, propter quod nos Deus ad vitam æternam prædestinaverit. Non enim tantum antequam aliquid boni faceremus, verum etiam priusquam nasceremur, imo ante jacta fundamenta mundi elegit nos Deus in Christo. Ut secundum electionem propositum Dei maneret, non ex operibus, sed ex vocante, dictum est ei: Major serviet minori. Rom. 9, [11.]" [554]

As to the perseverance of the saints, it is said, "Cum etiam electio nostra ad vitam æternam non virtutibus aut justitia nostra, sed solo Christi merito, et benigna coelestis Patris voluntate nitatur, qui seipsum negare non potest (cum in voluntate et essentia sua sit immutabilis), eam ob causam, quando filii ipsius obedientiam non præstant, sed in peccata labuntur, per verbum eos ad poenitentiam revocat, et Spiritus Sanctus per verbum vult in iis efficax esse, ut in viam redeant, et vitam emendent." [555] The older Lutheran theologians adhered to this doctrine. Hutter [556] asks, "Siccine ergo electi non possunt excidere gratia Dei? Immo vero possunt; sed ita, ut per veram poenitentiam et fidem sese rursus virtute Spiritus Sancti ad Deum convertant et ad vitam redeant. Nisi enim redirent, non essent in numero electorum."

But if all men since the fall are in a state of spiritual death, utterly unable to do anything to secure the grace of God, or to give that grace, when offered, a saving effect; if election is not a mere general purpose to save those who believe, but a purpose to save particular individuals; if that purpose is of God's mere good pleasure, and not founded upon anything actual or foreseen in its objects; if, moreover, it is the cause of salvation, and renders the salvation of its objects certain; then it would seem inevitably to follow, that although the judicial reason why the non-elect fail of salvation is their own sin, yet the reason why they, and not others equally guilty are left to suffer the penalty of their sins, is to be found in the sovereignty of God. "Even so, Father; for so it seemed good in thy sight." This, however, the Lutherans of that day could not admit; and therefore, with what Guericke calls "göttlich nothwendiger Verstandes-Inconsequenz" [557] (a divinely necessitated logical inconsistency), they rejected that consequence of their avowed principles. In this illogical position the theologians of the Lutheran Church could not remain, and therefore, since Gerhard (who died A.D. 1637), they have adopted the more consistent scheme which has already been exhibited. According to that scheme, God sincerely not only desires, but purposes the salvation of all men; He makes abundant provision for the salvation of all; sends grace and truth to all, which grace and truth become certainly efficacious, unless resisted. Those whom God foresees will not resist, He elects to eternal life; those whom He foresees will resist unto the end, He foreordains to eternal death.

Reformed Church.

The experience of the Reformed Church conformed to that of the Lutheran, in so far as that the same defection from the original confessional doctrines occurred in both. As the followers of Melancthon adopted the theory of synergism, or of the coöperation of the sinner in his own regeneration, on which coöperation his fate depended, substantially the same view was adopted by the Remonstrants or Arminians within the pale of the Reformed Church. The departure of the Remonstrants from the principles of the Reformation, as to original sin, grace, ability, the satisfaction of Christ, justification and faith, was far more serious than that which occurred among the Lutherans. Another marked difference between the two cases is, that the synergistic controversy resulted in a modification of the Lutheran scheme of doctrine which became general and permanent; whereas the Remonstrants or Arminians formed a distinct ecclesiastical organization outside of the Reformed churches which adhered to the Reformed faith. The peculiar doctrines of the Remonstrants, both as to sin and as to grace, were stated above; [558] and also those of the Evangelical or Wesleyan Arminians. [559] The decision of the Synod of Dort, condemnatory of the Arminian doctrines, was unanimous. That Synod included delegates from all the Reformed churches except that of France, whose delegates were prevented from attending by an order from the King. The established churches of England and Scotland, as well as those of Holland, Germany, and Switzerland were represented. The judgment of the Synod was therefore the judgment of the Reformed Church. In accordance with the acknowledged Symbols of that Church, the Synod decided, (1.) That "all mankind sinned in Adam and became exposed to the curse and eternal death. That God would have done no injustice to any one, if He had determined to leave the whole human race under sin and the curse." [560] (2.) "That God out of the human race, fallen by their fault into sin and destruction, according to the most free good pleasure of his own will, and of mere grace, chose a certain number of men, neither better nor worthier than others to salvation in Christ." [561] (3.) That this decree to elect "a certain number" to eternal life, involves of necessity and according to the teaching of Scripture, a purpose to pass by, and leave those not elected to suffer the just punishment of their sins. [562] (4.) That God out of infinite and unmerited love sent his Son "efficaciously to redeem" all those "who were from eternity chosen unto salvation and given to Him by the Father." [563] (5.) That Christ makes satisfaction for us, being "made sin and a curse upon the cross for us, or in our stead," and that "this death of the Son of God is a single and most perfect sacrifice and satisfaction for sins, if infinite value and price abundantly sufficient to expiate the sins of the whole world." [564] "The promise of the Gospel is, that whosoever believeth in Christ crucified shall not perish, but have eternal life. Which promise ought to be announced and proposed, promiscuously and indiscriminately, to all nations and men to whom God, in his good pleasure, hath sent the Gospel, with the command to repent and believe." [565] "But because many who are called by the Gospel do not repent, nor believe in Christ, but perish in unbelief; this doth not arise from defect or insufficiency of the sacrifice offered by Christ upon the cross, but from their own fault."
[566] This general invitation or call is perfectly sincere on the part of God; "for sincerely and most truly God shows in his Word what is pleasing to Him; namely, that they who are called should come to Him. And He sincerely promises to all who come to Him, and believe, the peace of their souls and eternal life." [567] That some do come and are converted, "is not to be ascribed to man, as if he distinguished himself by free-will from others furnished with equal or sufficient grace for faith and conversion (which the proud heresy of Pelagius states) but to God, who, as He chose his own people in Christ from eternity, so He effectually calls them in time." [568] "This regeneration is declared in the Scriptures to be a new creation, a resurrection from the dead, a giving of life which God without us (that is, without our concurrence) worketh in us. And this is by no means effected by the doctrine alone sounding without, by moral suasion, or by such a mode of operation, that after the operation of God (as far as He is concerned) it should remain in the power of man, to be regenerated or not regenerated, converted or not converted; but it is manifestly an operation supernatural, at the same time most powerful, most sweet, wonderful, secret, ineffable in its power, according to Scripture (which is inspired by the author of this operation) not less than, or inferior to, creation, or the resurrection of the dead." [569] "This grace God owes to no man." He who receives it must render everlasting thanks; he who does not receive it, either cares not for spiritual things, and rests satisfied with himself, or, secure, he vainly boasts that he has that which he has not. [570] "This divine grace of regeneration does not act upon men like stocks and trees, or take away the properties of his will, or violently compel it while unwilling; but it spiritually quickens (vivifies), heals, corrects, and sweetly, and at the same time powerfully inclines it." [571] "Those whom God, according to his purpose, calleth to fellowship of his Son our Lord Jesus Christ, and regenerates by his Holy Spirit, He indeed sets free from the dominion and slavery of sin, but not entirely in this life from the flesh and the body of sin." [572] Because of these remains of sin, believers, if left to themselves, would fall away, "but God is faithful, who confirms them in the grace once mercifully conferred upon them, and powerfully preserves them in the same even unto the end." [573]

Hypothetical Universalism.

A class of theologians in the Reformed Church who did not agree with the Remonstrants against whom the decisions of the Synod of Dort, sustained by all branches of the Reformed body, were directed, were still unable to side with the great mass of their brethren. The most distinguished of these theologians were Amyraut, La Place, and Cappellus. Their views have already been briefly stated in the sections treating of mediate imputation; and of the order of decrees and of the design of redemption. These departures from the accepted doctrines of the Reformed Church produced protracted agitation, not in France only but also in Holland and Switzerland. The professors of the University of Leyden. Andreas Rivet and Frederick Spanheim, were especially prominent among the opposers of the innovations of the French theologians. The clergy of Geneva drew up a protest in the form of a Consensus of the Helvetic Churches which received symbolical authority The doctrines against which this protest was directed are, (1.) That God, out of general benevolence towards men, and not out of special love to his chosen people, determined to redeem all mankind, provided they should repent and believe on the appointed Redeemer. Hence the theory was called hypothetical universalism. (2.) That the death or work of Christ had no special reference to his own people; it rendered the salvation of no man certain, but the salvation of all men possible. (3.) As the call of the gospel is directed to all men, all have the power to repent and believe. (4.) God foreseeing that none, if left to themselves, would repent, determines of his own good pleasure to give saving grace to some and not to others. This is the principal distinguishing feature between the theory of these French theologians and of the Semi-Pelagians and Remonstrants. The former admit the sovereignty of God in election; the latter do not.

This system necessitates a thorough change in the related doctrines of the gospel. If fallen men have power to repent and believe, then original sin (subjectively considered) does not involve absolute spiritual death. If this be so, then mankind are not subject to the death threatened to Adam. Therefore, there is no immediate imputation of Adam's sin to his posterity. As they derive a polluted nature from him, which is the ground of the displeasure of God, they may so far be said to share in his sin. This is mediate imputation. Again, if the death of Christ does not render certain the salvation of his people, then it was not vicarious in the proper sense of that word; nor did He die as a substitute. His satisfaction assumes of necessity the character of a general display, a didactic exhibition of truth. At least this is the logical tendency, and the actual historical consequence of the theory. Moreover, if Christ did not act as the substitute and representativc of his people, there is no ground for the imputation of his righteousness to them. The French theologians, therefore, denied that his active obedience is thus imputed to believers. The merit of his death may be said to be thus imputed as it is the ground of the forgiveness of sin. This of course destroys the idea of justification by merging it into an executive act of pardon. Moreover, the principles on which this theory is founded, require that as every other provision of the gospel is general and universal, so also the call must be. But as it is undeniable that neither the written word nor the preached gospel has extended to all men, it must be assumed that the revelation of God made in his works, in his providence, and in the constitution of man, is adequate to lead men to all the knowledge necessary to salvation; or, that the supernatural teaching and guidance of the Spirit securing such knowledge must be granted to all men. It is too obviously inconsistent and unreasonable to demand that redemption must be universal, and ability universal as the common heritage of man, and yet admit that the knowledge of that redemption and of what sinners are required to do in the exercise of their ability, is confined to comparatively few. The "Formula Consensus Helvetica," therefore, includes in its protest the doctrine of those "qui vocationem ad salutem non sola Evangelii prædicatione, sed naturæ etiam ac Providentiæ operibuis, citra ullum exterius præconium expediri sentiunt," etc. [574] It is not wonderful, therefore, that this diluted form of Augustinianismn should be distasteful to the great body of the Reformed Churches. It was rejected universally except in France, where, after repeated acts of censure, it came to be tolerated.

Supernaturalism and Rationalism.

The departure from the doctrines of the church standards of the Protestant churches began early, with the decline of vital godliness. The only stable foundation for truth is either the external authority of the Church tolerating no dissent, or the inward testimony of the Spirit, the unction of the Holy One which both teaches and convinces. The former from its nature can secure only apparent conformity or the assent of indifference. Living faith can come only from a life-giving source.

The first great change was effected by the introduction of the Wolf-Leibnitzian method into theology. Wolf assumed that all the truths of religion, even its highest mysteries, were truths of the reason, and capable of being demonstrated to the reason. This was a complete revolution. It changed the foundation of faith from the testimony of God in his Word and by his Spirit, to the testimony of our own feeble, insignificant reason. No wonder that a building resting on such a foundation, first tottered, and then fell. If the demonstration of the doctrine of the Trinity from the truths of the reason failed to convince, the doctrine was rejected. So of all the other great doctrines of revelation, and so especially of the Scriptural doctrines of sin and grace. A class of Rationalists was therefore soon formed; some rejecting everything supernatural, all prophecy, immediate revelation, inspiration, miracles, and divine influence other than what was mediate and providential; and others, while admitting a supernatural revelation supernaturally authenticated, still maintained that the truths of such revelation were only those of natural religion, all others being explained away or rejected as accommodations to the modes of thinking and speaking in past ages. This change was of course gradual. The Rationalists proper soon came to deny any supernatural influence of the Spirit of God in the conversion of men. Being Theists, and admitting that God exercises a providential efficiency, not only in the external world, but also in the support and guidance of free agents, -- an efficiency which is natural, as operating in accordance with natural laws, they referred all that the Scriptures teach and all that the Church teaches, of the operations of grace, to the general head of providence. God does no more and no less in the conversion of men than He does in their education, and in furthering their success in life, or in causing the rain to fall and the grass to grow. In denying the Scriptural account of the fall of man, the Rationalists rejected the foundation on which the whole Scriptural scheme of redemption rested.

The Supernaturalists, although united against the Rationalists, differed very much among themselves. Some stood on the dividing line, admitting supernatural intervention on the part of God, in revelation and in grace, not because asserted in the Scriptures, but because consistent with reason, and because probable and desirable. Thus Bretschneider says in reference to grace, "Reason finds the immediate operation of God on the souls of men for their illumination and improvement, not only possible, but probable. As God stands in connection with the external world, and in virtue of his infinitely perfect life constantly operates therein; so must He also stand in connection with the moral world, or there could be no moral government. But as his working in the natural world appears as natural, so that we never apprehend his supernatural efficiency; thus his operation in the moral world is also natural conformed to psychological laws, so that we are never conscious of his operation." [575] This divine influence, therefore, he says, is simply "moral." "It can consist only in this, that God, through the ideas which the truth awakens in the soul, rouses it to decide for the good." [576]

Morus [577] makes the reformation of men the work of God in so far that God sustains "nostrum in usu doctrinæ studium," so that it is successful. He attributes to man the ability to devote himself to this study, and declares that we do not need to determine, "quid et quantum Deus atque homo faciant, ubi aut quando Deus aut homo incipiat, seu desinat, Deus solus agat, seu homo aliquid conferat."

J. L. Z. Junkheim [578] taught that the work of God in conversion as supernatural, not because He acts immediately, but because the means through which He works, his Word as a divine revelation, and the effect are supernatural. The modus agendi is purely natural, and the reformation only so far exceeds the natural power of man, as that the truth by which it is effected was not discovered by man, but revealed by God; and so far as this revealed truth has more power than the thoughts or speculations of men.

Michaelis [579] and Döderlein [580] took the same ground, and denied any supernatural influence in the work of conversion. Others taught that the grace of God is universal, and that by grace is to be understood natural knowledge, and the helps to virtue, of which men have the opportunity and power to avail themselves. Eberhard, [581] Henke, Eckermann, and Wegscheider [582] acknowledge only a general agency of God in conversion, in that He has written the moral law on the hearts of men, given them the power of self-reformation, and is the author of Christianity, and in his providence gives them the occasion and inducements to virtuous action. Ammon [583] says grace consists in "procuratione institutionis salutaris, excitatione per exempla virtutis illustria, paupertate, calamitatibus, admonitionibus amicorum et inimicorum," etc. [584] There was a class of theologians during this period to which Storr, Flatt, and Knapp belonged, who opposed these open denials of the principles, not only of Protestant, but also of Catholic Christianity, but who were nevertheless far below the standard of the Reformation.

To this state of extreme attenuation was the theology of the Reformers reduced, when the introduction of the speculative, transcendental, or pantheistic philosophy effected an entire revolution, which even such writers as Dorner are accustomed to call "the regeneration of theology." The leading principle of this philosophy, in all its phases, is Monism, the denial of all real dualism between God and man. If man is only the modus existendi of God, then of course there is an end of all questions about sin and grace. Sin can only be imperfect development, and man's activity bcing only a form of the agency of God, there is no place for what the Church means by grace. All resolves itself into the Hegelian dictum, "What God does I do, and what I do God does. "Der menschliche Wille eine Wirkungsform des göttlichen Willens . . . . ist." [585]

The change introduced by the new philosophy was pervading. Even those who did not adopt it in its anti-christian or anti-theistic results, had all their modes of thought and expression modified by its influence. The views thus induced, of the nature of God, of his relation to the world, of the nature or constitution of man, of the person of Christ, and of the method of redemption, were so diverse from those previously adopted, that the new theology, whether designated as mystic or speculative, has few points of contact with the systems previously adopted. Its whole nomenclature is changed, so that the productions of the writers of this class cannot be understood without some previous training. Of course it is out of the question to class these theologians, who differ greatly among themselves, under the old categories. To say that they were Pelagian, Semi-Pelagian, Tridentine, Lutheran, Reformed, or Arminian, would be absurd. Schleiermacher, Ullmann, Nitzsch, Twesten, Martensen, Lange, Liebner, Dorner, Schoeberlein, Delitzsch, and many others, are believers in the divine origin of Christianity; and are able, learned, and zealous in the support of the truth as they apprehend it; and yet, in their theological discussions, their whole mode of thinking, and their method of presenting the doctrines of Scripture, are so controlled by their philosophy, that to a great degree, and to a degree much greater in some cases than in others, their writings have the aspect of philosophical disquisitions, and not of exhibitions of Scriptural doctrines. [586] With these writers as a class, all questions concerning grace, are merged into the more comprehensive questions of the nature of God, his relation to the world, the person of Christ, and the way in which his life becomes the life of his people. In many cases, indeed, the person, and the special work of the Spirit, are altogether ignored. We are redeemed because the divine and human are united in Christ, and we derive from Him, through the Church and the sacraments, the power of this divine-human life.

All the topics connected with the great doctrines of sin and grace have been frequently and earnestly debated by the theological writers of our own country. But into these debates no new questions have entered. The principles involved in these controversies are the same as those involved in the earlier conflicts in the Church. Even the system of Dr. Emmons, which has most appearance of originality, is the doctrine of a continued creation pushed to its legitimate consequences, combined with certain incongruous elements derived from other sources. With Dr. Emmons God is the only cause; second causes (so called), whether material or mental, have no efficiency. God creates everything at every moment; all volitions or mental states, as well as all things external. He denied all substance out of God; identity consists in a sameness and continuity of phenomena or effects connected by the will or constitution of God. The moral and religious convictions of this distinguished man were too strong to allow him to draw the legitimate conclusions from his theory of divine efficiency. He therefore maintained that men's volitions are free, although created by God; and that they are morally good or evil, determining character and involving responsibility, although they are the acts of God, or the product of his creative power. This is very different from the Church doctrine of original or concreated righteousness, and of infused grace. The Bible does indeed teach that God created man in his own image in knowledge, righteousness, and true holiness. But this holiness was a permanent state of mind the character of a person, a suppositum, or individual subsistence; and not the character of an act which is good or bad according to the motives by which it is determined. If God creates holy acts, He is a Holy Being, but the acts have no moral character apart from their efficient cause or author. Faith and repentance are due to the power of God, they are his gifts; but they are truly our acts, and not God's. They are his gifts, because it is under his gracious influence we are induced to repent and believe. There can be no moral character pertaining to an act which does not belong to the agent. __________________________________________________________________

[532] See his letter to Innocent, A.D. 417, quoted by Augustine, De Gratia Christi [xxxi-xxxv.]. 33-38; Works, edit. Benedictines, Paris, 1838, vol. x. pp. 549-552.

[533] Augustine, De Gratia Christi [xxxvii.], 40; p. 553, a.

[534] Ibid. [x.], 11; pp. 535, 536.

[535] Augustine, de Gestis Pelagii; Works, vol. x. p. 513, b.

[536] Wiggers, p. 183. See Wiggers' Augustinism and Pelagianism, ch. xiii., Andover, 1840, pp. 177-218.

[537] See J. A. Hasse's Anselm von Canterbury; Parts I. and II., the second part containing en exposition of his doctrines. See also Dr. Shedd's History of Christian Doctrine, vol. ii. ch. 5.

[538] Summa, II. i. qu. cxiv. 6, edit. Cologne, 1640, p. 219 a, of second set.

[539] Ibid. qu. cxi. 2, 3, pp. 210 b, 211 a.

[540] On the philosophical and theological position of Duns Scotus, see Ritter's Geschichte der Christlichen Philosophie, Hamburg, 1845, vol. iv. pp. 354-472.

[541] Sess. VI. can. i.-v.; Streitwolf, Libri Symbolici, pp. 33, 34.

[542] Symbolik, 6th edit., Mainz, 1843, ch. III. § ii. pp. 105, 106.

[543] Pages 113, 114.
[544] Loci Com. p. 90.
[545] Page 92.

[546] The Form of Concord consists of two parts; the first is called the Epitome and contains a brief statement of the several articles of faith and of the opposing errors; and the second is the Solida Declaratio or more extended exhibition and vindication of the doctrines taught. The Epitome itself occupies fifty pages in Hase's edition of the Libri Symbolici of the Lutheran Church.

[547] Works, edit. Wittenberg (Latin), 1546, vol. ii. p. 522.

[548] Ibid. p. 467, b.

[549] Epitome, II. 3; Hase, Libri Symbolici, 3d edit. Leipzig, 1836, p. 579.

[550] II. 24; Hase, p. 662.
[551] II. 39; Ibid. p. 666.
[552] Epitome II. 18; Ibid. pp. 582, 583.

[553] Formula Concordiæ, Epitome, XI. 5; Hase, p. 618.

[554] XI. lxxxvii., lxxxviii., Hase, p. 821.
[555] XI. lxxv.; Ibid. p. 817.

[556] Compendium Locorum Theologicum, loc. xiii. qu. 30; Wittenberg, 1659, p. 159.

[557] Kirchengeschichte, Per. VII. B. cap. ii. § 203, 6th edit. Leipzig, 1846, vol. iii. p. 419.

[558] Pages, 327, 328.
[559] Pages 329, 330.
[560] Chapter i. art. 1.
[561] Chapter i. art. 7.
[562] Chapter i. art. 15.
[563] Chapter ii. art 8.
[564] Chapter ii. art. 3.
[565] Chapter ii. art. 5.
[566] Chapter ii. art. 6.
[567] Chapter iii. art. 9.
[568] Chapter iii. art. 10.
[569] Chapter iii. art. 12.
[570] Chapter iii. art. 15.
[571] Chapter iii. art. 6.
[572] Chapter v. art 1.

[573] Chapter v. art 3. See Niemeyer, Collectio Confessionum, Leipzig, 1840, pp. 693-716.

[574] XX.; Niemeyer, Collectio Confessionum, Leipzig, 1840, p. 737.

[575] Handbuch der Dogmatik, § 185, 3d edit. Leipzig, 1828, vol. ii. p. 600.

[576] Ibid. p. 604.

[577] Epitome, Theologiæ, V. iii. 4; 4th edit. Leipzig, 1799, pp. 229, 230.

[578] Von dem Uebernatürlichen in den Gnadenwirkungen, Erlangen, 1775.

[579] Dogm. p. 180.

[580] Institutio Theoligi Christiani, edit. Nuremberg and Altorf, 1797, vol. II. p. 698.

[581] Apol. des Sokrat, 2 Thl. p. 387.

[582] Institutiones Theologiæ, 5th edit. Halle, 1826, § 152.

[583] Summa, III. 4, § 158; 4th edit. Leipzig, 1830, p. 307.

[584] See Bretschneider, vol. II. p. 615, 616. Dorner's Geschichte der protestantischen Theologiæ.

[585] See Hase's Dogmatik, § 177, 3d edit. Leipzig, 1842, p. 305.

[586] It is characteristic of these writers, however, that some of their own productions are simple and Biblical, while others are in the highest degrees mystical and obscure. Lange's Commentaries, for example, are for the most part intelligible enough, but his Philosophische Dogmatik none but a German, native or naturalized, can understand. It would be difficult to name a book more replete with sound Scriptural doctrine, clearly stated than Delitzsch's Commentar zum Briefe an die Hebräer, with its archaeological and doctrinal Excursus on sacrifices and atonement, and yet at other times he writes like a Cabalist. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis

[1]1:26 [2]1:26-27 [3]1:27 [4]2:7 [5]2:7 [6]3:1 [7]3:6
[8]3:15 [9]3:15 [10]3:19 [11]3:22 [12]3:22 [13]6:3
[14]6:5 [15]6:5-6 [16]8:21 [17]8:21 [18]10:15-18 [19]15:18
[20]17:13 [21]21:27 [22]37:35 [23]46:15 [24]46:18 [25]46:22
[26]46:25

Exodus

[27]4:16 [28]7:1 [29]10:17 [30]30:12-16 [31]30:15 [32]31:3-4 [33]32:30 [34]32:32 [35]34:6-7 [36]34:7

Leviticus

[37]4:2 [38]4:3 [39]4:20 [40]4:26 [41]5:1 [42]5:6-7
[43]5:16 [44]5:16 [45]5:17 [46]7:1 [47]7:18 [48]16:6
[49]17:10 [50]17:11 [51]17:16 [52]19:8 [53]20:17 [54]22:9

Numbers

[55]6:11 [56]9:1-23 [57]9:13 [58]10:1-36 [59]11:17
[60]14:33 [61]14:34 [62]16:22 [63]18:22 [64]18:32
[65]19:1-22 [66]21:1-36 [67]24:1-25 [68]24:17 [69]27:18
[70]35:31

Deuteronomy

[71]1:39 [72]8:18 [73]10:16 [74]18:18-19 [75]30:6 [76]30:6

Joshua
[77]24:25
Judges
[78]3:10 [79]16:31
1 Samuel

[80]2:7 [81]16:13 [82]16:14 [83]17:34 [84]18:3 [85]20:16

2 Samuel
[86]7:16
1 Kings
[87]8:46 [88]19:18 [89]20:34
Job

[90]1:21 [91]11:12 [92]14:4 [93]15:14 [94]15:14-16

Psalms

[95]2:1-12 [96]3:2 [97]7:8 [98]8:1-9 [99]8:1-9 [100]8:6
[101]11:1 [102]16:1-11 [103]16:10 [104]18:5 [105]18:5
[106]22:1-31 [107]22:9 [108]30:4 [109]30:4 [110]32:5
[111]35:7 [112]40:1-17 [113]40:12 [114]45:1-17 [115]45:1-17
[116]50 [117]51:1-19 [118]51:5 [119]51:7 [120]51:10
[121]51:11 [122]58:3 [123]68:1-35 [124]68:1-35 [125]72:1-20
[126]72:1-20 [127]75:7 [128]79:9 [129]81:11-12 [130]85:3
[131]86:5 [132]110:1-7 [133]110:1-7 [134]110:2 [135]112:1
[136]115:1 [137]116:3 [138]116:3 [139]119:18 [140]130:3
[141]143:2 [142]147:10

Proverbs
[143]22:15
Ecclesiastes

[144]3:21 [145]7:20 [146]8:11 [147]9:3 [148]12:7

Isaiah

[149]2:2-3 [150]7:16 [151]9:6-7 [152]9:67 [153]10:18
[154]32:15 [155]42:5 [156]44:3 [157]44:23 [158]53:1-12
[159]53:1-12 [160]53:1-12 [161]53:6 [162]53:10 [163]53:11
[164]53:12 [165]53:12 [166]55:1 [167]63:10 [168]64:6
[169]65:12

Jeremiah
[170]15:19 [171]17:9 [172]24:7 [173]32:18
Ezekiel

[174]4:4-5 [175]11:19 [176]18:20 [177]33:11 [178]33:11 [179]36:26 [180]39:29 [181]44:7 [182]45:17

Daniel

[183]2:21 [184]4:17 [185]7:13-14 [186]7:14 [187]7:15

Joel
[188]2:28 [189]2:32
Micah
[190]5:2
Zechariah
[191]6:13 [192]9:9 [193]12:1 [194]12:10
Matthew

[195]1:8 [196]1:11 [197]1:20-23 [198]3:2 [199]3:9 [200]5:20
[201]6:25 [202]7:13-14 [203]7:16-19 [204]7:18 [205]7:21
[206]9:13 [207]10:28 [208]10:37 [209]10:39 [210]11:25
[211]11:25 [212]11:27 [213]11:28 [214]12:32 [215]12:33
[216]12:33 [217]12:34-35 [218]13:11 [219]18:3 [220]18:17
[221]20:28 [222]22:30 [223]26:28 [224]27:43 [225]28:18
[226]28:18

Mark

[227]1:14 [228]10:45 [229]12:38 [230]13:32 [231]16:16 [232]16:19

Luke

[233]1:31-33 [234]1:35 [235]1:43 [236]1:46-47 [237]2:49
[238]7:7 [239]10:27 [240]11:13 [241]14:26 [242]16:31
[243]20:46 [244]21:15 [245]21:28 [246]23:34 [247]24:19
[248]24:26 [249]24:31 [250]24:36 [251]24:36 [252]24:39
[253]24:50-51 [254]100

John

[255]1:1-14 [256]1:1-14 [257]1:13 [258]2:19 [259]3:3
[260]3:5 [261]3:5 [262]3:6 [263]3:6 [264]3:8 [265]3:8
[266]3:13 [267]3:18 [268]3:18 [269]3:19 [270]5:19 [271]5:21
[272]5:23 [273]5:25 [274]5:26 [275]5:26 [276]6:37 [277]6:37
[278]6:38 [279]6:39 [280]6:44 [281]6:44 [282]6:44 [283]6:45
[284]6:48 [285]6:56 [286]6:58 [287]6:62 [288]6:62 [289]6:65
[290]7:39 [291]8:44 [292]10:15 [293]10:17 [294]10:27-29
[295]11:25 [296]11:52 [297]14:1 [298]14:2 [299]14:2-3
[300]14:16 [301]14:16 [302]14:19 [303]14:22-23 [304]14:24
[305]15:4-5 [306]15:5 [307]15:13 [308]15:13 [309]15:26
[310]16:7 [311]16:7 [312]17:2 [313]17:2 [314]17:2 [315]17:3
[316]17:4 [317]17:9 [318]17:9 [319]17:9 [320]17:18
[321]17:19 [322]17:20 [323]17:22-23 [324]17:24 [325]18
[326]19:30 [327]20:15 [328]20:19 [329]20:28 [330]21:7

Acts

[331]1:9-11 [332]2:21 [333]2:24 [334]2:27-31 [335]2:32
[336]2:32-33 [337]2:38 [338]7:51 [339]7:51 [340]8:37
[341]13:7 [342]13:30 [343]13:32-33 [344]13:34-35 [345]13:48
[346]16:14 [347]20:28 [348]20:28 [349]20:28 [350]20:28
[351]20:28 [352]23:6 [353]24:15 [354]26:6 [355]28:20

Romans

[356]1:2-5 [357]1:2-5 [358]1:3 [359]1:6 [360]1:20-21
[361]1:24 [362]1:25-28 [363]1:26 [364]1:28 [365]1:32
[366]2:6 [367]2:7 [368]2:28 [369]2:28 [370]3:19 [371]3:21
[372]3:22-23 [373]3:25 [374]3:25 [375]3:25 [376]3:25
[377]3:25 [378]3:25-26 [379]3:28 [380]4:20-21 [381]5:1-1
[382]5:8 [383]5:9 [384]5:10 [385]5:10 [386]5:10 [387]5:10
[388]5:11 [389]5:12 [390]5:12 [391]5:12 [392]5:12
[393]5:12-20 [394]5:12-20 [395]5:12-20 [396]5:12-21
[397]5:12-21 [398]5:12-21 [399]5:12-21 [400]5:12-21
[401]5:12-21 [402]5:12-21 [403]5:12-21 [404]5:12-21
[405]5:12-21 [406]5:15 [407]5:16-17 [408]5:18 [409]5:18-19
[410]5:18-19 [411]5:19 [412]6:1-23 [413]6:4 [414]6:4
[415]6:9 [416]6:14 [417]6:23 [418]7:1-25 [419]7:4
[420]7:4-6 [421]7:32 [422]7:32 [423]8:1-13 [424]8:1-39
[425]8:3 [426]8:7 [427]8:9-1 [428]8:11 [429]8:11 [430]8:11
[431]8:23 [432]8:28 [433]8:29-30 [434]8:29-30 [435]8:29-30
[436]8:30 [437]8:30 [438]8:30 [439]8:32 [440]8:34 [441]8:34
[442]8:35-39 [443]9:1-33 [444]9:1-33 [445]9:5 [446]9:5
[447]9:6 [448]9:9-21 [449]9:11 [450]9:11 [451]9:15-16
[452]9:19 [453]9:22 [454]9:24 [455]10:13 [456]10:14
[457]10:17 [458]11:2 [459]11:5-6 [460]11:6 [461]14:1
[462]14:4 [463]14:4 [464]16:20 [465]50 [466]50

1 Corinthians

[467]1:2 [468]1:9 [469]1:17-31 [470]1:23-26 [471]1:24
[472]1:26 [473]1:26-27 [474]1:30 [475]2:4 [476]2:8-11
[477]2:10-15 [478]2:14 [479]2:14 [480]2:14 [481]2:14
[482]2:14 [483]3:6-7 [484]4:7 [485]4:15 [486]5:11 [487]6:9
[488]6:19-20 [489]6:20 [490]11:7 [491]12:3 [492]12:4
[493]12:11 [494]12:11 [495]12:13 [496]12:29 [497]15:14
[498]15:17 [499]15:19-20 [500]15:21-22 [501]15:21-22
[502]15:22 [503]15:22 [504]15:24 [505]15:25-28 [506]15:27
[507]15:27 [508]15:27 [509]15:27 [510]15:27 [511]15:27
[512]15:42-44 [513]15:42-44 [514]15:42-50 [515]15:44
[516]15:45 [517]15:47-49 [518]15:50 [519]15:50-53 [520]15:56
[521]16:22

2 Corinthians

[522]3:3 [523]3:5 [524]3:6-18 [525]4:4 [526]4:4 [527]4:6
[528]5:1 [529]5:18 [530]5:18-20 [531]5:18-20 [532]5:21
[533]5:21 [534]5:21 [535]8:1-24 [536]11:3 [537]11:14
[538]13:4 [539]13:5

Galatians

[540]1:4 [541]1:6 [542]1:8 [543]1:15 [544]1:15 [545]1:15-16
[546]2:20 [547]2:20 [548]2:21 [549]2:21 [550]2:21 [551]3:10
[552]3:13 [553]3:13 [554]3:13-28 [555]3:14 [556]3:14
[557]3:16 [558]3:21 [559]3:21 [560]3:21 [561]3:22 [562]4:4
[563]4:4 [564]4:4-5 [565]4:4-5 [566]4:5 [567]5:6
[568]5:19-21 [569]5:19-21 [570]5:21

Ephesians

[571]1:3-6 [572]1:3-6 [573]1:4-5 [574]1:5 [575]1:10
[576]1:10 [577]1:12 [578]1:12 [579]1:14 [580]1:17-10
[581]1:17-19 [582]1:17-19 [583]1:18 [584]1:19-20 [585]1:20-22
[586]1:20-22 [587]1:22 [588]2:1 [589]2:3 [590]2:5 [591]2:6
[592]2:6-7 [593]2:12 [594]2:12 [595]2:16 [596]2:16
[597]2:16 [598]3:9 [599]3:9-10 [600]3:17 [601]3:19 [602]4:1
[603]4:4 [604]4:8 [605]4:9 [606]4:10 [607]4:16 [608]4:17-18
[609]4:18 [610]4:22 [611]4:24 [612]4:24 [613]4:24 [614]4:24
[615]4:24 [616]5:2 [617]5:25 [618]5:25 [619]6:12

Philippians

[620]1:23-24 [621]1:27 [622]2:6-8 [623]2:6-8 [624]2:6-11
[625]2:6-11 [626]2:6-11 [627]2:7 [628]2:7-8 [629]2:8
[630]2:8 [631]2:8 [632]2:9-10 [633]2:13 [634]3:8 [635]3:20
[636]3:20 [637]3:21

Colossians

[638]1:9-11 [639]1:16 [640]1:17-18 [641]1:20 [642]1:20-21
[643]2:12 [644]2:15 [645]2:16 [646]2:18 [647]3:3-4
[648]3:10 [649]3:10 [650]8 [651]1871

1 Thessalonians

[652]1:2-4 [653]1:5 [654]2:12 [655]5:23 [656]5:24

2 Thessalonians
[657]1:11 [658]2:13 [659]2:14 [660]3:10
1 Timothy

[661]2:3-4 [662]2:4 [663]2:4 [664]2:5 [665]2:5 [666]3:16 [667]3:16 [668]3:16

2 Timothy
[669]1:9 [670]1:9 [671]2:26
Titus
[672]2:14 [673]3:5 [674]3:10
Hebrews

[675]1:2 [676]1:3 [677]1:13 [678]1:13 [679]2:4 [680]2:8
[681]2:8 [682]2:8 [683]2:8 [684]2:8 [685]2:9 [686]2:10
[687]2:11-14 [688]2:14 [689]2:14 [690]2:14 [691]2:14
[692]2:14 [693]2:14 [694]2:14 [695]2:14-16 [696]2:15
[697]3:1 [698]3:5 [699]4:12 [700]4:12 [701]4:15 [702]5:1
[703]5:1-14 [704]5:8 [705]5:14 [706]6:4 [707]7:16 [708]7:22
[709]7:25 [710]7:26 [711]8:8-11 [712]9:9 [713]9:12
[714]9:13-14 [715]9:14 [716]9:15 [717]9:15 [718]9:24
[719]9:28 [720]9:28 [721]9:28 [722]10:5 [723]10:6 [724]10:8
[725]10:10 [726]10:10 [727]10:10 [728]10:11 [729]10:14
[730]10:26 [731]10:26 [732]11:1-40 [733]11:6 [734]11:10
[735]11:16 [736]12:9 [737]13:21

James
[738]1:18 [739]3:2 [740]5:17-18
1 Peter

[741]1:2 [742]1:3 [743]1:9 [744]1:18-19 [745]1:18-19
[746]1:23 [747]2:8 [748]2:9 [749]2:22 [750]2:24 [751]2:24
[752]2:24 [753]3:18-19 [754]3:19 [755]3:21 [756]3:22
[757]5:10

2 Peter
[758]1:3 [759]1:3 [760]1:10
1 John

[761]1:1-3 [762]1:1-3 [763]1:7 [764]1:8 [765]1:10 [766]2:1
[767]2:1 [768]2:2 [769]2:2 [770]2:2 [771]2:20 [772]2:20
[773]2:27 [774]3:4 [775]3:16 [776]3:17 [777]3:24 [778]4:9
[779]4:10 [780]4:10 [781]4:10 [782]5:1 [783]5:1-18
[784]5:10 [785]5:12 [786]5:19

Jude
[787]1:4
Revelation

[788]1:5 [789]2:7 [790]5:9 [791]6:9 [792]12:9 [793]13:8
[794]16:10-11 [795]17:14 [796]20:2 [797]20:4 [798]22:2
[799]22:14 [800]22:17

Wisdom of Solomon
[801]2:24
2 Maccabees

[802]7:9 __________________________________________________________________

Index of Greek Words and Phrases

* anoisousi ten porneian humon: [803]1
* lutra: [804]1
* pneuma: [805]1 [806]2 [807]3 [808]4 [809]5 [810]6 [811]7 [812]8
[813]9 [814]10 [815]11 [816]12 [817]13
* pneuma, : [818]1
* psuche: [819]1 [820]2 [821]3 [822]4 [823]5 [824]6 [825]7 [826]8
[827]9
* psuche, : [828]1
* angeloi: [829]1
* adiaphoron: [830]1
* adunamia: [831]1
* anakainoumenon: [832]1
* anaphero: [833]1 [834]2 [835]3
* anenenkein amartias pollon: [836]1
* anenenkein tas hamartias hemon: [837]1
* anthropon: [838]1
* anomia: [839]1 [840]2 [841]3
* anti: [842]1
* apate: [843]1
* apaugasma: [844]1
* apokatallattein: [845]1
* apokatallattesthai: [846]1
* apolutrosis: [847]1 [848]2
* apotelesma: [849]1 [850]2
* hagiazein: [851]1 [852]2
* hamartia: [853]1 [854]2
* allo kai allo: [855]1
* allos kai allos: [856]1
* ek duo phusesi: [857]1
* ek duo phuseon: [858]1
* emphanisthenai = emphanizein heauton tini: [859]1
* en heni pneumati: [860]1
* en hole te psuche: [861]1
* en logo: [862]1
* en logike psuche: [863]1
* en to nun kairo: [864]1
* en tois epouraniois = en to ourano: [865]1
* energeiai: [866]1
* endiathetos: [867]1
* endusamenoi ton neon, ton anakainoumenon eis epignosin kat' eikona
tou ktisantos auton: [868]1
* energeiai: [869]1
* entunchanein: [870]1
* ex hadou ten psuchen mou: [871]1
* exeletai: [872]1
* exagorazo: [873]1
* exilasasthai: [874]1
* exilaskesthai peri ton psuchon humon: [875]1
* exilaskomai: [876]1
* exilasthesetai: [877]1
* epignosin: [878]1 [879]2
* epikataratos: [880]1
* esteresthai tou ontos: [881]1
* echthroi: [882]1
* heauton ekenose: [883]1
* echthesis: [884]1
* Energeia: [885]1
* Enguos : [886]1
* he hamartia estin he anomia: [887]1
* hegorasas: [888]1
* hemon to politeuma en ouranois huparchei: [889]1
* hesuchazein: [890]1
* hiereus: [891]1 [892]2
* hilaskomai: [893]1 [894]2 [895]3 [896]4
* hilaskomai, : [897]1
* hilasmos peri ton hamartion hemon: [898]1
* hilasmos: [899]1 [900]2 [901]3 [902]4
* hilasterion: [903]1 [904]2 [905]3 [906]4 [907]5 [908]6 [909]7
* hilasterios: [910]1
* hilaos: [911]1 [912]2
* hina: [913]1
* ho energon: [914]1
* homos: [915]1
* homoi-: [916]1 [917]2 [918]3
* homoousioi: [919]1 [920]2 [921]3 [922]4 [923]5 [924]6 [925]7 [926]8
* homoousios: [927]1 [928]2
* hos: [929]1
* hosiotes: [930]1
* Homologo ek duo phuseon gegennesthai ton kurion hemon pro tes
henoseos, meta de ten henosin, mian phusin homologo.: [931]1
* huper anthropon: [932]1
* huper hemon: [933]1
* huper pantos: [934]1
* huper, pollon: [935]1
* huper: [936]1 [937]2
* hupostasis, prosopon: [938]1
* hupostaseos: [939]1
* hupostaseos tautoteta kai ton phuseon perichoresin, logos: [940]1
* hule: [941]1
* on: [942]1
* hades: [943]1
* ?on: [944]1
* Energema: [945]1
* Theanthropos: [946]1 [947]2 [948]3
* Theon alethos kai anthropon alethos ton auton ek psuches logikes
kai somatos, omoousion to patri kata ten theoteta kai homoousion
ton auton hemin kata ten anthropoteta.: [949]1
* Theos: [950]1 [951]2 [952]3
* Logos: [953]1
* Logou: [954]1
* Mesites: [955]1
* Pantes oun oi ex Adam genomenoi en hamartiais sullambanontai te tou
propatoros katadike -- deiknusin hos ex arches he anrthropon phusis
upo ten amartian peptoken hupo tes en Eua para baseos, kai hupo
kataran he gennesis gegonen.: [956]1
* Pneuma: [957]1
* Pneumatologia: [958]1
* To energetikon: [959]1
* To Pneuma to hagion: [960]1
* To genos ton anthropon apo tou Adam hupo thanaton kai planen ten
tou opheos epeptokei: [961]1
* Tetelestai: [962]1
* Christos: [963]1
* autos enenthropesen, hina hemeis theopoiethomen.: [964]1
* basileia: [965]1
* gegeneis, autochthenes: [966]1
* dikaios: [967]1
* duo phusikas theleseis etoi thelemata en auto, kai duo phusikas
energeias adiairetos, atrettos, ameristos, asunchutos kata ten ton
hagion pateron didaskalian hosautos keruttomen.: [968]1
* dora te kai thusiai . . . . me dunamenai kata suneidesin teleiosai
ton latreuonta: [969]1
* diatheke: [970]1 [971]2
* diatithemi: [972]1
* dikaiosune: [973]1
* dikaiosune: [974]1
* dokeo: [975]1
* douloi: [976]1
* ei thelei auton: [977]1
* eikon: [978]1
* eis epignosin: [979]1
* eis to hilaskesthai tas hamartias tou laou: [980]1
* heurema : [981]1
* zoopoiesis: [982]1
* zoopoieo: [983]1
* zoopoiethesontai: [984]1
* zoopoietheis: [985]1 [986]2
* thelein: [987]1
* thanatotheis men sarki, zoopoietheis de pneumati, en o kai tois en
phulake pneumasi poreutheis ekeruxen: [988]1
* thanatotheis: [989]1
* theias phuseos: [990]1
* theia: [991]1
* theotokos: [992]1 [993]2 [994]3
* thusian: [995]1
* kenosis: [996]1 [997]2 [998]3
* kosmos aisthetos: [999]1
* kosmos noetos: [1000]1
* kai exilasthesetai autois to haima: [1001]1
* kauchema: [1002]1
* kathairein: [1003]1
* katharizein, kathairein, katharismon poiein, hagiazein, louein :
[1004]1
* katharismon poiein: [1005]1
* kainos: [1006]1 [1007]2
* kalein: [1008]1
* kata theon: [1009]1
* kata pneuma: [1010]1 [1011]2
* kata sarka: [1012]1 [1013]2 [1014]3
* kata: [1015]1
* kat' eikona: [1016]1 [1017]2
* katabesomai eis hadou: [1018]1
* katallassein: [1019]1
* katallagentes: [1020]1
* katallage: [1021]1
* katameine: [1022]1
* katellagemen: [1023]1
* kerussein: [1024]1
* klesis: [1025]1
* kletoi, kai eklektoi: [1026]1
* koinonia idiomaton: [1027]1 [1028]2
* koinonos: [1029]1
* krupsis: [1030]1 [1031]2
* krima eis katakrima: [1032]1
* ktizein: [1033]1
* ktisantos: [1034]1 [1035]2
* ktesis: [1036]1 [1037]2
* logo: [1038]1 [1039]2
* logon: [1040]1 [1041]2
* logos: [1042]1 [1043]2 [1044]3 [1045]4 [1046]5 [1047]6 [1048]7
* lutra: [1049]1
* lutron: [1050]1 [1051]2 [1052]3
* luo: [1053]1
* logizomai: [1054]1
* lutros, agorazo: [1055]1
* mesos topos kolaseos kai paradeisou, eis hon kai ta abaptista
brephe metat themena zen makarios: [1056]1
* mia theandrike energeia: [1057]1
* mia psuche: [1058]1
* morphe: [1059]1
* neon: [1060]1
* neos: [1061]1
* nous: [1062]1 [1063]2
* oikonomia tou musteriou: [1064]1
* oikonomia tou pleromatos ton kairon: [1065]1
* hoi eklektoi: [1066]1
* hoi kletoi: [1067]1
* hoi proelpikotes en to Christo: [1068]1
* ousia: [1069]1
* polis: [1070]1
* pas ho kosmos: [1071]1
* pas ho poion ten hamartian kai ten anomian poiei: [1072]1
* pasa he kakia ouden estin: [1073]1
* palaios: [1074]1
* para ten idian aitian ekastou auton ponereusamenou: [1075]1
* parakletos: [1076]1 [1077]2
* peri hamartias: [1078]1
* pneumati: [1079]1 [1080]2
* pneuma: [1081]1 [1082]2 [1083]3 [1084]4 [1085]5 [1086]6 [1087]7
[1088]8 [1089]9 [1090]10 [1091]11 [1092]12 [1093]13 [1094]14
[1095]15 [1096]16 [1097]17 [1098]18 [1099]19
* pneumatikos: [1100]1 [1101]2
* pneumatikoi: [1102]1 [1103]2 [1104]3
* pro aionon: [1105]1
* prognosis: [1106]1
* presbuteros: [1107]1 [1108]2
* proorismos: [1109]1
* prophorikos: [1110]1
* sarki: [1111]1
* sarx: [1112]1 [1113]2 [1114]3 [1115]4 [1116]5 [1117]6 [1118]7
[1119]8
* soma: [1120]1 [1121]2 [1122]3 [1123]4 [1124]5 [1125]6 [1126]7
[1127]8
* soma pneumatikon: [1128]1 [1129]2 [1130]3 [1131]4
* soma psuchikon: [1132]1 [1133]2 [1134]3 [1135]4 [1136]5
* soma, psuche: [1137]1 [1138]2
* sarki: [1139]1 [1140]2
* sarkikos: [1141]1 [1142]2 [1143]3
* sarkikoi: [1144]1 [1145]2
* steresis tou ontos: [1146]1
* sunepimartorountos tou theou, : [1147]1
* schesin: [1148]1
* ta panta: [1149]1 [1150]2
* tas hamartias auton autos anoisei: [1151]1
* to gar examartanein pasin emphuton kai koinon: [1152]1
* to zoopoion: [1153]1
* to kat' eikona, to noeron deloi kai autexousion: [1154]1
* to proton pseudos: [1155]1
* ton geon: [1156]1
* ton kainon anthropon: [1157]1
* ton logon: [1158]1
* tes ges: [1159]1
* to logo: [1160]1 [1161]2 [1162]3
* tapeinosis: [1163]1
* teleiosai: [1164]1
* teteleioken: [1165]1 [1166]2
* tou ktisantos: [1167]1
* phusei: [1168]1
* phusis: [1169]1 [1170]2 [1171]3 [1172]4 [1173]5 [1174]6 [1175]7
[1176]8 [1177]9 [1178]10 [1179]11 [1180]12
* phusis, oisia: [1181]1
* phusis, ousia: [1182]1
* phosis: [1183]1
* charis, : [1184]1
* cheirographon: [1185]1
* chresis: [1186]1 [1187]2
* christotokos: [1188]1
* psuche: [1189]1 [1190]2 [1191]3 [1192]4 [1193]5 [1194]6 [1195]7
[1196]8 [1197]9 [1198]10 [1199]11 [1200]12 [1201]13 [1202]14
[1203]15 [1204]16 [1205]17 [1206]18 [1207]19 [1208]20 [1209]21
[1210]22 [1211]23 [1212]24 [1213]25 [1214]26 [1215]27
* psuchikos: [1216]1
__________________________________________________________________

Index of Hebrew Words and Phrases

* nphs: [1217]1 [1218]2
* 'rd s'vlh: [1219]1
* 'srbv nphs chyh: [1220]1
* 'sm: [1221]1
* v: [1222]1
* vytysr'l lkpr bd: [1223]1
* bryt: [1224]1 [1225]2 [1226]3
* dmvt: [1227]1
* dvv: [1228]1
* hkhv ykpr lvv: [1229]1
* hmd: [1230]1
* hphts: [1231]1
* hlyt mvs'vl nphsy: [1232]1
* vnkpr lhm hdm: [1233]1
* chsv: [1234]1
* ykpr: [1235]1 [1236]2
* ysbl: [1237]1
* kphr: [1238]1
* kpr: [1239]1 [1240]2 [1241]3
* kpr: [1242]1 [1243]2
* kkr: [1244]1
* kphr: [1245]1 [1246]2 [1247]3 [1248]4 [1249]5
* kpr: [1250]1
* kphr: [1251]1
* l: [1252]1
* lkpr tslnphstykm: [1253]1
* lkpr: [1254]1
* nsmh: [1255]1
* nphs: [1256]1 [1257]2
* nphs chyh: [1258]1 [1259]2 [1260]3
* nphsy: [1261]1
* ns': [1262]1 [1263]2
* ns' cht't: [1264]1
* ns'tsyv: [1265]1
* svl: [1266]1 [1267]2
* vnty: [1268]1
* l: [1269]1
* tslm: [1270]1
* tsdyq: [1271]1
* rvt: [1272]1
* rvch: [1273]1 [1274]2 [1275]3
* rvch ,nphs : [1276]1
* s'vl: [1277]1
* s'l: [1278]1
__________________________________________________________________

Index of Latin Words and Phrases

* Per verbum itaque tou ktisantos: [1279]1 * terrigena: [1280]1 * "Peccatum originale," he says, "non potest esse aliud quam ista privatio [justitiæ originalis]. Non enim est concupiscentia: tum quia illa est naturalis, tum quia ipsa est in parte sensitiva, ubi non est peccatum.": [1281]1 * "Verbum Dei," says Quensted,Systema Theologicum: [1282]1 * "dupliciter potest intelligi. Uno modo divinum auxilium quo nos movet ad bene volendum et agendum. Alio modo habituale donum.":
[1283]1 * "exceptiones" et "objectiones . . . . petitas a Dei justitia et veritate, ab actus et personæ Adamicæ singularitate, ex sceleris longe ante nos præterito tempore, ex posterum nulla scientia vel consensione in illud, ex non imputatis aliis omnibus factis et fatis Adami, etc.: [1284]1 * (1.) Est ho energon: [1285]1 * (1.) Quod necessarium fuit hominem redimi. (2.) Quod non potuit redimi sine satisfactione. (3.) Quod facienda erat satisfactio a Deo homine. (4.) Quod convenientior modus fuit hic, scilicet per passionem Christi.: [1286]1 * (Pravitas humanæ naturæ existit) "ex lapsu et inobedientia primorum parentum Adami et Evæ. Hinc natura nostra ita est depravata, ut omnes in peccatis concipiamur et nascamur.: [1287]1 * Admonitos velim liberi arbitrii tutores, ut sciant, sese esse abnegatores Christi dum asserunt liberum arbitrium. Nam si meo studio gratiam Dei obtineo, quid opus est Christi gratia pro mea gratia accipienda?: [1288]1 * Agnoscimus in uno atque eodem Domino nostro Jesu Christo, duas naturas (for natura: [1289]1 * Amolire te itaque cum tali Deo tuo de Ecclesiarum medio: non est ipse, cui Patriarchæ, cui Prophetæ, cui Apostoli crediderunt, in quo speravit et sperat Ecclesia primitivorum, quæ conscripta est in coelis; non est ipse quem credit judicem rationabilis creatura; quem Spiritus sanctus juste judicaturum esse denuntiat. Nemo prudentium, pro tali Domino suum unquam sanguinem fudisset: nec enim merebatur dilectionis affectum, ut suscipiendæ pro se onus imponeret passionis. Postremo iste quem inducis, si esset uspiam, reus convinceretur esse non Deus; judicandus a vero Deo meo, non judicaturus pro Deo.: [1290]1 * An homo Christus in Deum assumtus in statu exinanitionis tanquam rex præsens cuncta licet latenter gubernarit?: [1291]1 * Anima ipsa rationalis non est imago divina, aut imaginis pars, quia anima non est amissa, at imago amissa est.: [1292]1 * Anima mundi: [1293]1 * Antequam homo per Spiritum Sanctum illuminatur, convertitur, regeneratur et trahitur, ex sese et propriis naturalibus suis viribus in rebus spiritualibus et ad conversionem aut regenerationem suam, nihil inchoare operari, nut cooperari potest, nec plus, quam lapis, truncus, aut limus.: [1294]1 * Antequam homo per Spiritum Sanctum illuminatur, convertitur, regeneratur et trahitur, ex sese, et propriis naturalibus suis viribus in rebus spiritualibus, et ad conversionem aut regenerationem suam nihil inchoare, operari, aut coöperari potest, nec plus, quam lapis, truncus, aut limus.: [1295]1 * Atque hic superfluum videtur quærere, An foedus hoc contractum fuerit cum Christo, tanquam altera parte contrahente, et in ipso cum toto ejus semine, ut primum foedus cum Adamo pactum fuerat, et in Adamo cum tota ejus posteritate: quod non paucis placet, quia promissiones ipsi dicuntur factæ, Gal. iii. 16: [1296]1 * Atqui illa physica est impuritas (namely, the deterioration of our nature derived from Adam), non moralis: et tantum abest ut sit vere ac proprie dictum peccatum.: [1297]1 * Benevolentia Dei universalis," says Hollaz, "non est inane votum, non sterilis velleitas, non otiosa complacentia, qua quis rem, quæ sibi placet, et quam in se amat, non cupit e: [1298]1 * Carentia conformitatis cum lege.: [1299]1 * Catholica Christi ecclesia semper, omnibusque temporibus simplicissime credidit et sensit, humanam et divinam naturam in persona Christi eo modo unitas esse, ut veram inter se communicationem habeant. Neque tamen ideo naturæ in unam essentiam, sed ut D. Lutherus loquitur, in unam personam conveniunt et commiscentur. Et propter hanc hypostaticam unionem et communicationem veteres orthodoxi ecclesiæ doctores sæpe admodum, non modo ante, verum etiam : [1300]1 * Causa hujus corruptæ dispositionis, quæ dicitur originale peccatum, est una tantum, scilicet privatio originalis justitiæ, per quam sublata est subjectio humanæ mentis ad Deum.: [1301]1 * Censemus igitur (i.e.: [1302]1 * Certe neminem sempiterna subire supplicia propter inobedientiam protoplasti, nisi mediante cognata perversitate.: [1303]1 * Christi corpus repletive, absolute ut Deus, in omnibus creaturis sit.: [1304]1 * Christum autem Dominum nostrum unigenitum Dei filium æqualem Patri, eundemque hominis filium quo major est Pater, et ubique totum præsentem esse non dubites tanquam Deum, et in eodem templo Dei esse tanquam inhabitantem Deum, et in loco aliquo coeli propter veri corporis modum.: [1305]1 * Christus . . . . etiam secundum assumptam humanam naturam omnia novit et potest.: [1306]1 * Christus Jesus, qui pro peccatis nostris satisfecit.: [1307]1 * Christus peccata mundi in se recepit et sustulit, divinæque justitiæ satisfecit. Deus ergo propter solum Christum passum et resuscitatum, propitius est peccatis nostris, nec illa nobis imputat.: [1308]1 * Christus, inquit [apostolus], quem dixi virtute vivificatum, jam olim in diebus Noe, quum appararetur arca, profectus sive adveniens, e coelo videlicet, ne nunc primum putemus illum ecclesiæ curam et administrationem suscepisse adveniens, inquam, non corpore (quod nondum assumpserat), sed ea ipsa virtute, per quam postea resurrexit, prædicavit spiritibus illis, qui nunc: [1309]1 * Christus, quia sine peccato subiit poenam peccati, et victima pro nobis factus est, sustulit illud jus legis, ne accuset, ne damnet hos qui credunt in ipsum, quia ipse est propitiatio pro eis, propter quam nunc justi reputantur. Cum autem justi reputentur, lex non potest eos accusare, et damnare, etiamsi re ipsa legi non satisfecerint.: [1310]1 * Concurrunt tres causæ bonæ actionis, verbum Dei, Spiritus Sanctus, et humana voluntas assentiens nec repugnans verbo Dei. Posset enim excutere, ut excutit Saul sua sponte.: [1311]1 * Conficitur inde, veram esse philosophiam veram religionem, conversimque, veram religionem esse veram philosophiam.: [1312]1 * Consensus: [1313]1 * Constanter tenendum est, Deum nemini Spiritum vel gratiam suam largiri, nisi per verbum et cum verbo externo et præcedente, ut ita præmuniamus nos adversum enthusiastas, id est, spiritus, qui jactitant, se ante verbum et sine verbo Spiritum habere, et ideo scripturam sive vocale verbum judicant, flectunt et reflectunt pro libito, ut faciebat Monetarius, et multi adhuc hodie, qui acute discernere volunt inter Spiritum et literam, et neutrum norunt, nec quid statuant, sciunt.: [1314]1 * Contra doctrinam Plactæi -- tota Gallia reformata, quin et Theologi reformati in Hollandiâ surrexêre.: [1315]1 * Creator et creatura unum est. Deus est omnia, et omnia Deus.:
[1316]1 * Credendum est . . . . quod sit per omnia totalis carentia, defectus seu privatio concreatæ in Paradiso justitiæ originalis seu imaginis Dei, ad quam homo initio in veritate, sanctitate atque justitia creatus fuerat, et quod simul etiam sit impotentia et inaptitudo, adunamia: [1317]1 * Credimus . . . . filium hominis ad dexteram omnipotentis majestatis et virtutis Dei realiter, hoc est, vere et reipsa secundum humanam suam naturam esse exaltatum, cum homo ille in Deum assumptus fuerit, quamprimum in utero matris a Spiritu Sancto est conceptus. . . . . Eamque majestatem, ratione unionis personalis semper Christus habuit: sed in statu suæ humilitationis sese exinanivit . . . . Quare majestatem illam non semper, sed quoties ipsi visum fuit, exseruit, donec formam servi, non autem naturam humanam post resurrectionem plene et prorsus deponeret, et in plenariam usurpationem manifestationem et declarationem divinæ majestatis collocaretur. . . . . Hanc suam potestatem ubique præsens exercere potest, neque quidquam illi aut impossibile est aut ignotum. Inde adeo, et quidem facillime, corpus suum verum et sanguinem suum in sacra coena præsens distribuere potest.: [1318]1 * Credimus hoc vitium (ex propagatione manans) esse vere peccatum.:
[1319]1 * Credimus præterea et docemus filium Dei Dominum nostrum Jesum Christum ab æterno prædestinatum vel præordinatum esse, a Patre, salvatorem mundi: credimusque hunc esse genitum, non tantum, cum ex virgine Maria carnem assumsit, nec tantum ante jacta fundamenta mundi, sed ante omnem æternitatem, et quidem, a Patre, ineffabiliter. . . . . Proinde Filius est Patri juxta divinitatem coæqualis et consubstantialis, Deus verus non nuncupatione, aut adoptione, aut ulla dignatione, sed substantia atque natura. . . . . Abominamur ergo Arii et omnium Arianorum impiam contra filium Dei doctrinam. . . . . Eundem quoque æterni Dei æternum filium credimus et docemus hominis factum esse filium, ex semine Abrahæ atque Davidis, non ex viri coitu, quod Hebion dixit, sed conceptum purissime ex Spiritn Sancto, et natum ex Maria semper virgine: . . . . Caro ergo Christi, nec phantastica fuit, nec coelitus allata, sicuti Valentinus et Martion somniabant. Præterea anima fuit Domino nostro non absque sensu et ratione, ut Apollinaris sentiebat, neque caro absque anima, ut Eunomius docebat, sed anima cum ratione sua, et caro cum sensibus suis, per quos sensus, veros dolores tempore passionis suæ sustinuit. . . . . Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo, duas naturas [vel substantias: [1320]1 * Credimus, Jesum Christum summum ilium sacerdotem esse, . . . . qui se nostro nomine coram Patre ad placandam ipsius iram cum plena satisfactione obtulit, sistens se ipsum super altare crucis, et sanguinem suum pretiosum ad purgationem peccatorum nostrorum profudit.: [1321]1 * Credimus, docemus et confitemur, divinam et humanam naturas non in unam substantiam commixtas, nec unam in alteram mutatam esse, sed utramque naturam retinere suas proprietates essentiales, ut quæ alterius naturæ proprietates fiere nequeant.: [1322]1 * Credimus, quantum abest, ut corpus mortuum seipsum vivificare atque sibi ipsi corporalem vitam restituere possit, tantum abesse, ut homo, qui ratione peccati spiritualiter mortuus est, seipsum in vitam spiritualem revocandi ullam facultatem habeat.: [1323]1 * Culpa: [1324]1 * Cum dixisset, quod pro omni genere humano redemptionem semetipsum dedisset, . . . . nunc addit aliquid sublimius et dicit, quia proposuit eum Deus propitiationem per fidem in sanguine ipsius:' quo scilicet per hostiam sui corporis propitium hominibus faceret Deum: [1325]1 * Cum etiam electio nostra ad vitam æternam non virtutibus aut justitia nostra, sed solo Christi merito, et benigna coelestis Patris voluntate nitatur, qui seipsum negare non potest (cum in voluntate et essentia sua sit immutabilis), eam ob causam, quando filii ipsius obedientiam non præstant, sed in peccata labuntur, per verbum eos ad poenitentiam revocat, et Spiritus Sanctus per verbum vult in iis efficax esse, ut in viam redeant, et vitam emendent.:
[1326]1 * Cum omnes homines in Adamo peccaverint et rei sint facti maledictionis et mortis æteternæ, Deus nemini fecisset injuriam, si universum genus humanum in peccato et maledictione relinquere, ac propter peccatum damnare voluisset.: [1327]1 * Cum relatum esset ad Synodum, scripta quædam . . . . prodisse, quæ totam rationem peccati originalis solâ corruptione hæreditariâ in omnibus hominibus inhærente definiunt, et primi peccati Adami imputationem negant: Damnavit Synodus doctrinam ejusmodi, quatenus peccati originalis naturam ad corruptionem hæreditariam posterum Adæ ita restringit, ut imputationem excludat primi illius peccati, quo lapsus est Adam: Adeoque censuris omnibus ecclesiasticis subjiciendos censuit pastores, professores, et quoscunque alios, qui in hujus quæstionis disceptatione a communi sententia recesserit Ecclesiarum Protestantium, quæ omnes hactenus et corruptionem illam, et imputationem hanc in omnes Adami posteros descendentem agnoverunt.: [1328]1 * Cur autem non omnibus detur [donum fidei], fidelem movere non debet, qui credit ex uno omnes isse in condemnationem, sine dubio justissimam: ita ut nulla Dei esset justa reprehensio, etiamsi nullus inde liberaretur. Unde constat, magnam esse gratiam, quod plurimi liberantur.: [1329]1 * Da quod jubes, et jube quod vis: [1330]1 * De Christi essentia ita statuo illum esse hominem Rom. v. 15:
[1331]1 * De re obscurissima disputatur, non adjuvantibus divinarum scripturarum certis clarisque documentis.: [1332]1 * Decretum vocant Remonstrantes decretum prædestinationis ad salutem, quia eo decernitur, qua ratione et conditione Deus peccatores saluti destinet. Enunciatur autem hoc decretum Dei hac formula: Deus decrevit salvare credentes, non quasi credentes quidam re ipsa jam sint, qui objiciantur Deo salvare volenti, sive prædestinanti; nihil minus; sed, ut quid in iis, circa quos Deus prædestinans versatur, requiratur, ista enunciatione clare significetur. Tantundem enim valet atqui si diceres, Deus decrevit homines salvare sub conditione fidei. . . . . Etiamsi hujusmodi prædestinatio non sit prædestinatio certarum personarum, est tamen omnium hominum prædestinatio, si modo credant et in virtute prædestinatio certarum personarum, quæ et quando credunt.: [1333]1 * Dei gratia nihil aliud est quam ejus omnipotens voluntas: hæc est idea, quam Deus ipse nobis tradit in omnibus suis Scripturis. :
[1334]1 * Dei mors, Dei sanguis, Dei passio: [1335]1 * Delictum significat, ut notet etiam sacrificium, cui delictum imputatum est. Vide passim, inprimis Lev. iv. 3; v. 6, 7, 16; vii. 1: [1336]1 * Descendam in infernum: [1337]1 * Descensus ad Inferos: [1338]1 [1339]2 * Deus vult justitiæ satisfieri; quocirca necesse est, vel per nos, vel per alium satisfaciamus.: [1340]1 * Dextera Dei "non est certus aliquis . . . . locus, sed nihil aliud est, nisi omnipotens Dei virtus, quæ coelum et terram implet.":
[1341]1 * Dicimus Deum justo judicio nobis in Adamo maledixisse, ac voluisse nos ob illius peccatum corruptos nasci, ut in Christo instauremur.:
[1342]1 * Discrimen igitur retinendum est inter naturam nostram, qualis a Deo creata est, hodieque conservatur, in qua peccatum originale habitat, et inter ipsum peccatum originis, quod in natura habitat. Hæc enim duo secundum sacræ Scripturæ regulam distincte considerari, doceri et credi debent et possunt.: [1343]1 * Docent quod post lapsum Adæ omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia.": [1344]1 * Ea est hominis post lapsum Adæ conditio, ut sese naturalibus suis viribus et bonis operibus ad fidem et invocationem Dei convertere ac præparare non possit. Quare absque gratia Dei quæ per Christum est nos præveniente, ut velimus et cooperante dum volumus, ad pietatis opera facienda, quæ Deo grata sunt ac accepta, nihil valemus.: [1345]1 * Eam majestatem statim in sua conceptione, etiam in utero matris habuit: sed ut Apostolus loquitur se ipsum exinanivit, eamque, ut
D. Lutherus docet, in statu suæ humiliationis secreto habuit, neque eam semper, sed quoties ipsi visum fuit, usurpavit.: [1346]1 * Eamque Majestatem, ratione unionis personalis, semper Christus habuit: sed in statu suæ humiliationis sese exinanivit; qua de causa revera ætate, sapientia et gratia apud Deum atque homines profecit. Quare majestatem illam non semper, sed quoties ipsi visum fuit, exseruit, donec formam servi, non autem naturam humanam, post resurrectionem plene et prorsus deponeret, ut in plenariam usurpationem, manifestationem et declarationem divinæ majestatis collocaretur, et hoc modo in gloriam suam ingrederetur.: [1347]1 * Eatenus rectam cognitionem istam prorsus necessariam esse statuo, quatenus quis sine illa non esset Christo Jesu divinum cultum exhibiturus, ob eam causam, quam antes dixi: nimirum, quod Deus ut id a nobis fiat, omnino requirit.: [1348]1 * Eduxisti ab inferno animam meam: [1349]1 * Ego autem ad hanc quidem vocem, quæ est theotokos: [1350]1 * Electio hominum, peccato corruptorum, ad vitam æternam a Deo misericordissimo facta est intuitu fidei in Christum ad finem usque vitæ perseverantis.: [1351]1 * Equus: [1352]1 * Est [peccatum] . . . . non solum voluntarium atque possibile unde liberum est abstinere; verum etiam necessarium peccatum, unde abstinere liberum non est, quod jam non solum peccatum, sed etiam poena peccati est.: [1353]1 * Et auferetur ab eis reatus sanguinis.: [1354]1 * Et certum esse locum nullum esse unde appareat fidem istam sub V.
T. præceptam fuisse, aut viguisse.: [1355]1 * Etsi enim nonnullam habet boni et mali discretionem: affirmamus tamen quicquid habet lucis mox fieri tenebras, cum de quærendo Deo agitur, adeo ut sua intelligentia et ratione nullo modo possit ad eum accedere: item quamvis voluntate sit præditus, qua ad hoc vel illud movetur, tamen quum ea sit penitus sub peccato captiva, nullam prorsus habet ad bonum appetendum libertatem, nisi quam ex gratia et Dei dono acceperit.: [1356]1 * Etsi humana ratio seu naturalis intellectus hominis, obscuram aliquam notitiæ illius scintillulam reliquam habet, quod sit Deus, et particulam aliquam legis tenet: tamen adeo ignorans, coeca, et perversa est ratio illa, ut ingeniosissimi homines in hoc mundo evangelium de Filio Dei et promissiones divinas de æterna salute legant vel audiant, tamen ea propriis viribus percipere, intelligere, credere et vera esse, statuere nequeant. Quin potius quanto diligentius in ea re elaborant, ut spirituales res istas suæ rationis acumine indagent et comprehendant, tanto minus intelligunt et credunt, et ea omnia pro stultitia et meris nugis et fabulis habent, priusquam a Spiritu Sancto illuminentur et doceantur.:
[1357]1 * Etsi rationalitas non esset in aliquo, tamen in natura remaneret.:
[1358]1 * Etsi vero maxima est gratiæ disparitas, pro liberrima scilicet voluntatis divinæ dispensatione tamen Spiritus Sanctus omnibus et singulis, quibus verbum fidei ordinarie prædicatur, tantum gratiæ confert, aut saltem conferre paratus est, quantum ad fidem ingenerandum, et ad promovendum suis gradibus salutarem ipsorum conversionem sufficit.: [1359]1 * Etsi vero maxima est gratiæ disparitas, pro liberrima scilicet voluntatis divinæ dispensatione: tamen Spiritus Sanctus omnibus et singulis, quibus verbum fidei ordinarie prædicatur, tantum gratiæ confert, aut saltem conferre paratus est, quantum ad fidem ingenerandum, et ad promovendum suis gradibus salutarem ipsorum conversionem sufficit. Itaque gratia sufficiens ad fidem et conversionem non tantum iis obtingit, qui actu credunt et convertuntur: sed etiam iis, qui actu ipso non credunt, nec reipsa convertuntur.: [1360]1 * Ex eodem etiam fundamento credimus, docemus et confitemur, Filium hominis ad dexteram omnipotentis majestatis et virtutis Dei, realiter, hoc est, vere et reipsa, secundum humanam suam naturam, esse exaltatum, cum homo ille in Deum assumptus fuerit, quamprimum in utero matris a Spiritu Sancto est confectus, ejusque humanitas jam tum cum Filio Dei altissimi personaliter fuerit unita.: [1361]1 * Ex hac unione et naturarum communione humana natura habet illam exaltationem, post resurrectionem a mortuis, super omnes creaturas in coelo et in terra, quæ revera nihil aliud est, quam quod Christus formam servi prorsus deposuit; humanam vero naturam non deposuit, sed in omnem æternitatem retinet, et ad plenam possessionem et divinæ majestatis usurpationem secundam assumptam humanam naturam evectus est. Eam vero majestatem statim in sua conceptione, etiam in utero matris habuit: sed ut Apostolus Phil. ii. 8 [7]: [1362]1 * Ex his facile colligere est, quid statuendum sit de quæstione illa famosa, An vitæ æternæ promissio etiam in Veteri foedere locum habuerit, vel potius in foedere ipso comprehensa fuerit. Si enim speciales promissiones in foedere ipso veteri expressæ videantur, fatendum est, nullam vitæ æternæ promissionem disertam in illis reperiri. Si quis contra sentiat, ejus est locum dare ubi illa exstat: quod puto impossibile esse. Sed vero, si promissiones Dei generales videantur, fatendum ex altera parte est, eas tales esse, ut promissio vitæ æternæ non subesse tantum videatur, sed ex Dei intentione eam eis subfuisse etiam credidebeat.: [1363]1 * Ex his tot patrum testimoniis cogimur admittere, non esse omnino idem imaginem et similitudinem, sed imaginem ad naturam, similitudinem ad virtutes pertinere; proinde Adamum peccando non imaginem Dei, sed similitudinem perdidisse.: [1364]1 * Foedus hoc gratiæ est pactum gratuitum inter Deum offensum et hominem offendentem in Christo initum, in quo Deus homini gratis propter Christum remissionem peccatorum et salutem pollicetur, homo vero eadem gratia fretus pollicetur fidem et obedientiam.: [1365]1 * Fides Dei donum est, non eo, quod a Deo hominis arbitrio offeratur, sed quod homini reipsa conferatur, inspiretur, et infundatur.:
[1366]1 * Filius Dei assumpsit humanam naturam in utero beatæ Mariæ virginis, ut sint duæ naturæ, divina et humana, in unitate personæ inseparabiliter conjunctæ, unus Christus, vere Deus et vere homo.:
[1367]1 * Forma peccati est disconvenientia actus habitus, aut status hominis cum divina lege.: [1368]1 * Forma vocationis consistit in seria atque ex Dei intentione semper sufficiente, semperque efficaci voluntatis divinæ manifestatione ac beneficiorum per Christum acquisitorum oblatione. . . . . Nulla enim vocatio Dei sive ex se et intrinseca sua qualitate, sive ex Dei intentione est inefficax, ut nec possit nec debeat effectum salutarem producere, sed omnis efficax est licet, quo minus effectum suum consequatur, ab hominibus obicem ponentibus, impediatur, atque ita inefficax fit vitio malæ obstinatæque hominum voluntatis.: [1369]1 * Fuerant et ante Christum viri insignes, sed in peccatis concepti et nati, nec originali nec personali caruere delicto.: [1370]1 * Generare: [1371]1 * Gratiæ efficacis motio, nec physica nec ethica proprie dicenda est, sed supernaturalis et divina, quæ utramque illam schesin: [1372]1 * Gratia Christi est gratia suprema, sine qua Christum confiiteri nunquam possumus, et cum qua nunquam illum abnegamus. : [1373]1 * Gratia Jesu Christi est gratia fortis, potens, suprema, invincibilis, utpote quæ est operatio voluntatis omnipotentis, sequela et imitatio operationis Dei incarnantis et resuscitantis filium suum. : [1374]1 * Gratia de se efficax vere, realiter et physice præmovens et prædeterminans, immutabiliter, infallibiliter insuperabiliter, et indeclinabiliter necessaria est: [1375]1 * Gratia dividitur in operantem et cooperantem, secundum diversos effectus, ita etiam in prævenientem et subsequentem, qualitercunque gratia accipiatur. Sunt autem quinque effectus gratiæ in nobis, quorum primus est, ut anima sanetur: secundus, ut bonum velit; tertius est, ut bonum quod vult, efficaciter operetur: quartus est, ut in bono perseveret: quintus est, ut ad gloriam perveniat.:
[1376]1 * Gratia efficax vocatur . . . . ab eventu: [1377]1 * Gratia efficax vocatur ex eventu. Ut statuatur gratia habere ex se sufficientem vim, ad producendum consensum in voluntate, sed quia vis illa partialis est, non posse exire in actum sive effectum sortiri sine coöperatione liberæ voluntatis humanæ, ac proinde ut effectum habeat, . . . . pendere a libera voluntate.: [1378]1 * Gratia est manus omnipotentis Dei, jubentis et facientis quod jubet. : [1379]1 * Gratiam Dei statuimus esse principium, progressum et complementum omnis boni: adeo ut ne ipse quidem regenitus absque præcedente ista, sive præveniente, excitante, prosequente et coöperante gratia, bonum ullum salutare cogitare, velle, aut peragere possit.:
[1380]1 * Hac pia doctrina et declaratione articuli de æterna et salvifica electorum filiorum Dei prædestinatione Deo gloria sua omnis solide tribuitur, quod videlicet mera et gratuita misericordia in Christo (absque omnibus nostris meritis aut bonis operibus) salvos nos faciat, secundum voluntatis suæ propositum. Eph i. 5 sq.: [1381]1 * Heu me miserum et nimis miserum! nimis enim miserum, quem torquet conscientia sua quam fugere non potest! nimis enim miserum quem exspectat damnatio sua, quam vitare non potest! Nimis est infelix, qui sibi ipsi est horribilis; nimis infelicior, cui mors æeterna erit sensibilis. Nimis ærumnosus, quem terrent continui de sua infelicitate horrores.: [1382]1 * Hoc in passione, et morte Filius Dei salvator noster spectavit, ut omnium ætatum peccata redimeret ac deleret, et pro eis Patri abunde, cumulateque satisfaceret.: [1383]1 * Hoc ipso Deus non tantum suum adversus peccata odium testatum fecit, ac proinde nos hoc facto a peccatis deterruit (facilis enim est collectio, si Deus ne resipiscentibus quidem peccata remittere voluit, nisi Christo in poenas succedente, multo minus inultos sinet contumaces) verum insigni modo insuper patefecit summum erga nos amorem ac benevolentiam: quod ille scilicet nobis pepercit, cui non erat adiaphoron: [1384]1 * Homo itaque salvificam fidem non habet ex seipso: neque ex arbitrii sui liberi viribus regeneratur, aut convertitur: quandoquidem in statu peccati nihil boni, quod quidem salutare bonum sit (cujusmodi imprimis est conversio et fides salvifica), ex seipso, vel cogitare potest, nedum, velle, aut facere: sed necesse est, ut a Deo, in Christo, per verbum, evangelii, eique adjunctam Spiritus Sancti virtutem regeneretur, atque totus renovetur; puta intellectu, affectibus, voluntate, omnibusque viribus; ut salutaria bona recte possit intelligere, meditari, velle, ac perficere.: [1385]1 * Homo quædam species est, res una essentialiter, cui adveniunt formæ quædam et efficiunt Socratem: illam eamdem essentialiter eodem modo informant formæ facientes Platonem et cætera individua hominis; nec aliquid est in Socrate, præter illas formas informantes illam materiam ad faciendum Socratem, quin illud idem eodem tempore in Platone informatum sit formis Platonis. Et hoc intelligunt de singulis speciebus ad individua et de generibus ad species.:
[1386]1 * Homo vero rationabilis et secundum hoc similis Deo.: [1387]1 * Humana natura . . . . inde . . . . quod cum divina natura personaliter unita est . . . . præter et supra naturales atque in ipsa permanentes humanas proprietates, etiam singulares . . . . supernaturales . . . . prærogativas majestatis, gloriæ, virtutis ac potentiæ super omne, quod nominatur, non solum in hoc seculo sed etiam in futuro, accepit.: [1388]1 * Humana natura in Christo quamvis sit substantia particularis: qui tamen venit in unionem cujusdam completi, scilicet totius Christi, prout est Deus et homo, non potest dici hypostasis vel suppositum: Sed illum completum ad quod concurrit, dicitur esse hypostasis vel suppositum.: [1389]1 * Humana voluntas habet aliquam libertatem ad efficiendam civilem justitiam et deligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendæ justitiæ Dei, seu justitiæ spiritualis, quia animalis homo non percepit ea quæ sunt Spiritus Dei (1 Cor. ii. 14: [1390]1 * Humiliari penitus non potest homo, donec sciat, prorsus extra suas vires, studia, voluntatem, opera, omnino ex alterius arbitrio, consilio, voluntate, opere suam pendere salutem, nempe Dei solius.:
[1391]1 * Ideo corpus Christi non est jam in terra, nedum ubique. Etsi autem Christus corpore suo non sit jam in terra, tamen est etiam conjunctus et præsens corpori nostro secundum carnem, sed non loco; sicut caput uniuscujusque hominis non est eo loco quo pedes, et tamen est illis suo modo unitum. Proinde adest Christus ecclesiæ suæ non tantum secundum divinam sed etiam secundum humanam naturam, verum spiritualiter sicut caput membris, quibus unitum est et quæ vivificat.: [1392]1 * Illa imago aliud nihil est, quam eximia, quædam qualitas et excellentia, qua homo Deum speciatim refert: hæc autem est potestas et dominium, quod Deus homini dedit in omnia a se creata. . . . . Hoc enim dominio Deum proprie refert, estque quasi visibilis Deus in terra super omnes Dei creaturas constitutus.: [1393]1 * Ille (Pelagius) Dei gratiam non appellat nisi naturam, qua libero arbitrio conditi sumus.: [1394]1 * Imaginem in natura, similitudinem in probitate et justitia sitam esse.: [1395]1 * Imago Dei est "integra naturæ humanæ præstantia, quæ refulsit in Adam ante defectionem postea sic vitiata et prope deleta, ut nihil ex ruina nisi confusum, mutilum, labeque infectum supersit.":
[1396]1 * Imago Dei fuit partim inamissibilis, partim amissibilis; inamissibilis, quæ post lapsum integra permansit, veluti animæ substantia spiritualis, immortalis, rationalis, cum potentiis intelligendi et libere volendi; amissibilis, quæ partim plane periit, partim corrupta est, manentibus tantum exiguis ejusdem reliquiis; veluti in intellectu insignis sapientia, in voluntate et affectibus vera justitia et sanctitas, in corpore immortalitas, sanitas, f'ortitudo, pulchritudo, dominium in animalia, copia omnium bonorum et jus utendi creaturis.: [1397]1 * Imago Dei spectavit, (1.) Animæ essentiam et conditionem spiritualem, intelligentem et volentem, quod contra Lutheranos pertendimus, quum post lapsum etiam rudera imaginis Dei adsint. (2.) Eluxit in accidentali animæ perfectione, mentis lumine, voluntatis sanctitate, sensuum et affectuum harmonia atque ad bonum promptitudine; (3.) conspicua fuit in dominio in omnia animalia.:
[1398]1 * Imputatio justitiæ Christi et culpæ Adami pari passu ambulant, et vel utraque ruit, vel utraque agnosci debet.: [1399]1 * Imputationis Mediatæ a "ficulneum nuditatis indecentis tegumentum,": [1400]1 * In eo errant quam maxime, quod velint redemtionis pretium per omnia æquivalens esse debere miseriæ illi, e qua redemtio fit, redemtionis pretium enim constitui solet pro libera æstimatione illius, qui captivum detinet, non autem pro captivi merito. Ita pretium, quod Christus persolvit, juxta Dei patris æstimationem persolutum est.: [1401]1 * In propitiatore hæc duo concurrunt: Primum, oportet exstare verbum Dei, ex quo certo sciamus, quod Deus velit misereri et exaudire invocantes per hunc propitiatorem. Talis exstat de Christo promissio. . . . . Alterum est in propitiatore, quod merita ipsius proposita sunt, ut, quæ pro aliis satisfacerent, quæ aliis donentur imputatione divina, ut per ea, tanquam propriis meritis justi reputentur, ut si quis amicus pro amico solvit æs alienum, debitor alieno merito tanquam proprio liberatur. Ita Christi merita nobis donantur, ut justi reputemur fiducia meritorum Christi, cum in eum credimus, tanquam propria merita haberemus.: [1402]1 * Infallibilitas [rei] non oriatur ex vehementia motionis divinæ, sed ex prævisione aptitudinis ipsius voluntatis.: [1403]1 * Innatam arbitrii humani libertatem (i.e: [1404]1 * Integritas illa, cum qua primus homo conditus fuit et sine qua post ejus lapsum homines omnes nascuntur, non fuit naturalis ejus conditio, sed supernaturalis evectio. . . . .: [1405]1 * Interna vocatio . . . . quæ fit per Spiritum Dei, . . . . non est virtus Spiritus seorsim operans a verbo, sed per verbum, et verbo semper inest . . . . . Non dicimus duas esse (verbi et Spiritus) actiones specie distinctas: sed unam eandemque actionem; quoniam verbum est Spiritus, hoc est, Spiritus verbo inest.: [1406]1 * Ipsa substantia animæ humanæ quædam theia: [1407]1 * Ipsi gratiæ, beneficiorum quæ nobis præstare non desinit, augmenta reputamus.: [1408]1 * Iste [Manes] duo principia inter se diversa atque adversa, eademque æterna et coæterna, hoc est semper fuisse, composuit: duasque naturas atque substantias, boni scilicet et mali, sequens alios antiquos hæreticos, opinatus est.: [1409]1 * Ita Christus vice electorum obedientia mortis suæ Deo patri satisfecit, ut in censum tamen vicariæ justitiæ et obedientiæ illius, universa ejus, quam per totius vitæ suæ curriculum legi . . . . sive agendo sive patiendo præstitit, obedientia vocari debeat. . . . . Rotundo asserit ore Spiritus Dei, Christum sanctissima vita legi et justitiæ divinæ pro nobis satisfecisse, et pretium illud, quo empti sumus Deo, non in passionibus duntaxat, sed tota ejus vita legi conformata collocat.: [1410]1 * Itaque non tantum ut Deus, verum etiam ut homo, omnia novit, omnia potest, omnibus creaturis præsens est, et omnia, quæ in coelis, in terris et sub terra sunt, sub pedibus suis et in manu sua habet.:
[1411]1 * Item, quod D. Lutherus scripsit, hominis voluntatem in conversione pure passive se habere: id recte et dextere est accipiendum, videlicet respectu divinæ gratiæ in accendendis novis motibus, hoc est, de eo intelligi oportet, quando Spiritus Dei per verbum auditum, aut per usum sacramentorum hominis voluntatem aggreditur, et conversionem atque regenerationem in homine operatur. Postquam enim Spiritus Sanctus hoc ipsum jam operatus est atque effecit, hominisque voluntatem sola sua divina virtute et operatione immutavit atque renovavit: tunc revera hominis nova illa voluntas instrumentum est et organon Dei Spiritus Sancti, ut ea non modo gratiam apprehendat, verum etiam in operibus sequentibus Spiritui Sancto cooperetur.: [1412]1 * Iterum quærendum est, peccatum voluntatis an necessitatis est? Si necessitatis est, peccatum non est; si voluntatis, vitari potest. Iterum quærendum est, utrumne debeat homo sine peccato esse? Procul dubio debet. Si debet potest; si non potest, ergo non debet. Et si non debet homo esse sine peccato, debet ergo cum peccato esse, et jam peccatum non erit, si illud deberi constiterit.: [1413]1 * Jesus Christus, cum essemus inimici, propter nimiam caritatem qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo patri satisfecit.: [1414]1 * Judicium: [1415]1 * Justa idea, quam centurio habet de omnipotentia Dei et Jesu Christi in sanandis corporibus solo motu suæ voluntatis, est imago ideæ, quæ haberi debet de omnipotentia suæ gratiæ in sanandis animabus a cupiditate. : [1416]1 * Justitiæ rectoris pars est servare leges etiam positivas et a se latas, quod verum esse tam in universitate libera quam in rege summo probant jurisconsulti: cui illud est consequens, ut rectori relaxare legem non liceat, nisi causa aliqua accedat, si non necessaria, certe sufficiens: quæ itidem recepta est a jurisconsultis sententia. Ratio utriusque est, quod actus ferendi aut relaxandi legem non sit actus absoluti dominii, sed actus imperii, qui tendere debeat ad boni ordinis conversationem.:
[1417]1 * Justitia illa, quæ coram Deo fidei, aut credentibus, ex mera gratia imputatur, est obedientia, passio et resurrectio Christi, quibus ille legi nostra causa satisfecit, et peccata nostra expiavit. Cum enim Christus non tantum homo, verum Deus et homo sit, in una persona indivisa, tam non fuit legi subjectus, quam non fuit passioni et morti (ratione suæ personæ), obnoxius, quia Dominus legis erat. Eam ob causam ipsius obedientia (non ea tantum, qua patri paruit in tota sua passione et morte, verum etiam, qua nostra causa sponte sese legi subjecit, eamque obedientia illa sua implevit) nobis ad justitiam imputatur, ita, ut Deus propter totam obedientiam (quam Christus agendo et patiendo, in vita et morte sua, nostra causa Patri suo coelesti præstitit) peccata nobis remittat, pro bonis et justis nos reputet, et salute æterna donet.:
[1418]1 * Liberi arbitrii cum gratiæ donis, divina præscientia, providentia, prædestinatione et reprobatione concordia," says, "Una et eadem est natura gratiæ sufficientis et efficacis; a nostro arbitrio et libero consensu pendet, ut efficax fiat nobis consentientibus, aut inefficax, nobis dissentientibus. Dens infallibiliter operatur ope scientiæ mediæ: [1419]1 * Licet desperatio et fremitus conjungantur cum poenis damnatorum; non sequitur Christum ferendo poenas peccato debitas debuisse illis exponi, quia non sunt de essentia poenæ, prout a judice infligitur, vel a sponsore sanctissimo fertur; sed habent rationem adjuncti, quod eam comitatur, propter vitium subjecti patientis.: [1420]1 * Limbus patrum: [1421]1 * Lubentia Rationalis: [1422]1 * Manifestum itaque in Adam omnes peccasse quasi in massa: ipse enim per peccatum corruptus, quos genuit omnes nati sunt sub peccato. Ex eo igitur cuncti peccatores, quia ex ipso sumus omnes.: [1423]1 * Maria potest dici vere theotokos: [1424]1 * Meritum Christi," he says, "fuit finitum, quia a principio finito essentialiter dependens. Non enim Christus quatenus Deus meruit, sed quatenus homo.: [1425]1 * Minime docemus naturam in Christo divinam passam esse.: [1426]1 * Mors Christi non est solum satisfactio pro culpa, sed etiam pro æterna morte.: [1427]1 * Nam spatia locorum tolle corporibus, nusquam erunt, et quia nusquam erunt, nec erunt. Tolle ipsa corpora qualitatibus corporum, non erit ubi sint, et ideo necesse est ut non sint: [1428]1 * Nam," he adds, "si duo sint, qui eandem concionatorem audiant, et eandem interius inspirationem habeant, et unus credat, alter non credat, nonne dicere poterit is qui crediderit, se discerni ab infideli, per liberum arbitrium quia ipse inspirationem acceperit, quam alter rejecit? nonne gloriari poterit contra infidelem, quod ipse Dei gratiæ coöperatus sit, quam ille contempsit? et tamen Apostolus hoc omnino prohibet?: [1429]1 * Natura (phusis, ousia: [1430]1 * Natura corrupta viribus suis coram Deo nihil aliud, nisi peccare possit.: [1431]1 * Natura divina est essentia divina, qua Christus Patri et Spiritui Sancto coessentialis est. Natura humana est essentia seu substantia humana, qua Christus nobis hominibus coessentialis est.: [1432]1 * Natura visibilis seu animalis tanquam appetituum naturalium fons et sedes, et quidem in malam partem, quatenus hæc natura animalis, legi divinæ non adstricta, appetit contra legem, igiturque cupiditatum et peccatorum est mater.: [1433]1 * Ne sanguis res sanctissima, ad expiationem immundorum a Deo ordinata, communi usu profanaretur.: [1434]1 * Nemo naturaliter malus est; sed quicunque r: [1435]1 * Neque enim pars parti, sed totus logos: [1436]1 * Nihil est peccati in homine, si nihil est propriæ voluntatis, vel assensionis. Tu autem concedis nihil fuisse in parvulis propriæ voluntatis: non ego, sed ratio concludit; nihil igitur in eis esse peccati.: [1437]1 * Nihil iniquitatis in eo est quod Deus, cujus est summa potestas ad omnia per se non injusta, nulli ipse legi obnoxius, cruciatibus et morte Christi uti voluit, ad statuendum exemplum grave adversus culpas immensas nostrum omnium, quibus Christus erat conjunctissimus, natura, regno vadimonio.: [1438]1 * Nolentem prævenit, ut velit; volentem subsequitur, ne frustra velit.: [1439]1 * Noli itaque dubitare, ibi nunc esse hominem Christum Jesum, unde venturus est. . . . Et sic venturus est, illa angelica voce testante, quemadmodum ire visus est in coelum, i.e: [1440]1 * Non Ens: [1441]1 * Non ergo, ut vulgo putant, satisfecit [Christus] patiendo omnes poenas, quas peccatis nostris merueramus. Nam primo, istud ad sacrificii rationem non pertinet. . . . . Sacrificia enim non sunt solutiones debitorum. . . . . Secundo, Christus non est passus mortem æternam quæ erat poena peccato debita, nam paucis tantum horis in cruce prependit, et tertia die resurrexit ex mortuis. Imo etiamsi mortem æternam pertulisset, non videtur satisfacere potuisse pro omnibus totius mundi peccatis. Hæc enim fuisset tantum una mors, quæ omnibus mortibus, quas singuli pro suis peccatis meruerant, non æquivaluisset.: [1442]1 * Non feram, at Spiritus meus, per prophetas admonens homines, ab his in perpetuum contemnatur: puniam!: [1443]1 * Non fuisse quoddam donum, quod ab extra accederet, separatum a natura hominis. Sed fuisse vere naturalem, ita ut natura Adæ esset, diligere Deum, credere Deo, agnoscere Deum, etc. Hæc tam naturalia fuere in Adamo, quam naturale est, quod oculi lumen recipiunt.:
[1444]1 * Non in Christo sunt duæ separatæ personæ, sed unica tantum est persona. Ubicunque ea est, ibi est unica tantum et indivisa persona. Et ubicunque recte dixeris: hic est Deus, ibi fateri oportet, et dicere, ergo etiam Christus homo adest.: [1445]1 * Non lege atque doctrina insonante forinsecus, sed interna et occulta, mirabili ac ineffabili potestate operari Deum in cordibus hominum non solum veras revelationes, sed bonas etiam voluntates.:
[1446]1 * Non magis differt status hominis post lapsum Adæ a statu ejusdem in puris naturalibus, quam differat spoliatus a nudo, neque deterior est humana natura, si culpam originalem detrahas, neque magis ignorantia et infirmitate laborat, quam esset et laboraret in puris naturalibus condita. Proinde corruptio naturæ non ex alicujus doni naturalis carentia, neque ex alicujus malæ qualitatis accessu, sed ex sola doni supernaturalis ob Adæ peccatum amissione profluxit.:
[1447]1 [1448]2 * Non peperit creatura creatorem, sed peperit hominem deitatis instrumentum. . . . . Spiritus sanctus . . . Deo Verbo templum fabricatus est, quod habitaret, ex virgine.: [1449]1 * Non satis est ad culpam, ut aliquid sit voluntarium habituali voluntate, sed requiritur, ut processerit ab actu etiam voluntario: Alioqui voluntarium illud, habituale voluntate, naturale esset, et misericordia non reprehensione dignum.: [1450]1 * Non semper sequimur judicium ultimum intellectus practici, dum ad volendum nos determinamus; at ubi volumus, semper sequimur collectionem omnium inclinationum, tam a parte rationum, tam passionum, profectarum; id quod sæpenumero sine expresso intellectus judicio contingit.: [1451]1 * Non sublatus est quidem homini intellectus, non erepta ei voluntas, et prorsus in lapidem vel truncum est commutatus: cæterum illa ita sunt immutata et inminuta in homine, ut non possint amplius, quod potuerunt ante lapsum. Intellectus enim obscuratus est: voluntas vero ex libera, facta est voluntas serva. Nam servit peccato, non nolens, sed volens. Etenim voluntas, non noluntas dicitur. . . . .:
[1452]1 * Nonne ex eadem tua ratiocinatione sequitur, Jesum Christum in omnes homines plenum dominatum habere? Sine dubio; nec solum in omnes homines sed præter ipsum unum Deum 1 Cor. xv. 27: [1453]1 * Nulla ratione concedi ut Deus, qui propria peccata remittit, imputet aliena.: [1454]1 * Numquid humanæ naturæ in Christo exaltationem recta percipere non prorsus necessariam esse statuis?: [1455]1 * Obediens factus est ad mortem autem crucis, : [1456]1 * Obsecro Domine, peccavi, rebellis fui, perverse egi, hoc et illud feci, nunc autem me peccasse poenitet; hæc sit itaque expiato mea.:
[1457]1 * Omne bonum ac malum, quo vel laudabiles vel vituperabiles sumus, non nobiscum oritur, sed agitur a nobis: capaces enim utriusque rei, non pleni nascimur, et ut sine virtute, ita et sine vitio procreamur: atque ante actionem propriæ voluntatis, id solum in homine est, quod Deus condidit.: [1458]1 * Omne esse bonum est.: [1459]1 * Omne peccatum est injustitia, et originale peccatum est absolute peccatum, unde sequitur quod est injustitia. Item si Deus non damnat nisi propter injustitiam; damnat autem aliquem propter originale peccatum, ergo non est aliud originale peccatum quam injustitia. Quod si ita est, originale peccatum non est aliud quam injustitia, i.e.: [1460]1 * Omne quod est, in quantum aliqua substantia est, et bonum [est]:
[1461]1 * Omnes homines in peccato concipiuntur . . . . inepti ad omne bonum salutare . . . . et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt.: [1462]1 * Omnes homines in peccato concipiuntur, et filii iræ nascuntur, inepti ad omne bonum salutare, propensi ad malum, in peccatis mortui, et peccati servi; et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt.: [1463]1 * Omnino hic Deum considerandum, ut rectorem. Nam poenas infligere, aut a poenis aliquem liberare, quam punire possis, quod justificare vocat Scriptura, non est nisi rectoris qua talis primo et per se: ut, puta, in familia patris; in republica regis, in universo Dei.:
[1464]1 * Opera quæ fiunt ante gratiam Christi, et Spiritus ejus afflatum, cum ex fide Christi non prodeant minime Deo grata sunt. . . . . Immo, cum non sint facta ut Deus illa fieri voluit et præcepit, peccati rationem habere non dubitamus.: [1465]1 * Operatio gratiæ in prima conversione indifferens est et resistibilis, ut per eam possit homo converti vel non converti: nec sequatur ejus conversio nisi libero assensu ad eam se determinet, et converti velit.: [1466]1 * Operationes gratiæ immediatas et supernaturales jam olim nonnulli recte monuerunt, nec diserte promissas esse in libris sacris nec necessarias, quum, quæ ad animum emendandum valeant, omnia legibus naturæ a Deo optime efficiantur, nec denique ita conspicuas ut cognosci certo et intelligi possint. Accedit, quod libertatem et studium hominum impediunt, mysticorum somnia fovent et Deum ipsum auctorem arguunt peccatorum ab hominibus non emendatis commissorum. . . . . Omnis igitur de gratia disputatio rectius ad doctrinam de providentia Dei singulari et concursu refertur.:
[1467]1 * Originale peccatum concupiscentia dicitur.: [1468]1 * Poena omnis propositum habet bonum commune, ordinis nimirum conservationem et exemplum.: [1469]1 * Poena quam peccatum Adami in nos accersit, vel est privativa, vel positiva. Prior est carentia et privatio justitiæ originalis; posterior est mors tum temporalis, tum æterna, et in genere mala omnia, quæ peccatoribus immittuntur. Etsi secunda necessario sequitur primam ex natura rei, nisi intercedat Dei misericordia, non debet tamen cum ea confundi. Quoad primam dicimus Adami peccatum nobis imputari immediate ad poenam privativam, quia est causa privationis justitiæ originalis, et sic corruptionem antecedere debet saltem ordine naturæ; sed quoad posteriorem potest dici imputari mediate quoad poenam positivam, quia isti poenæ obnoxii non sumus, nisi postquam nati et corrupti sumus.: [1470]1 * Palæotherium: [1471]1 * Pater neminem trahere vult, absque mediis, sed utitur tanquam ordinariis mediis et instrumentis, verbo suo et sacramentis.:
[1472]1 * Peccatum hæreditarium tam profunda et tetra est corruptio naturæ, ut nullius hominis ratione intelligi possit, sed ex Scripturæ patefactione agnoscenda, et credenda sit.: [1473]1 * Peccatum in Adamo actuale et personale in nobis originaliter dicitur. Solus enim ipse actuali voluntate illud commisit, nobis vero communicatur per generationem eo modo, quo communicari potest id, quod transiit, nimirum per imputationem. Omnibus enim imputatur, qui ex Adamo nascuntur, quoniam omnes in lumbis Adami existentes in eo et per eum peccavimus, cum ipse peccavit.: [1474]1 * Peccatum originale aliud intelligere nequeo, nisi ipsam--factam per inobedientiam Adæ justitiæ debitæ nuditatem.: [1475]1 * Peccatum originale nec habent (Remonstrantes) pro peccato proprie dicto . . . . nec pro malo, quod per modum proprie dictæ poenæ ab Adamo in posteros dimanet, sed pro malo infirmitate.: [1476]1 * Peccatum originis . . . est vitium et depravatio naturæ cujuslibet hominis ex Adamo naturaliter propagati, qua fit ut ab originali justitia quam longissime distet; ad malum sua natura propendeat et caro semper adversus spiritum concupiscat, unde in unoquoque nascentium iram Dei atque damnationem meretur.: [1477]1 * Peccatum originis est corruptio totius naturæ et vitium hæreditarium, quo et ipsi infantes in matris utero polluti sunt: quodque veluti noxia quædam radix genus omne peccatorum in homine producit, estque tam foedum atque execrabile coram Deo, ut ad universi generis humani condemnationem sufficiat.: [1478]1 * Peccavit unus, omnes ad poenam trahuntur, neque id modo, sed ex unius vitio, contagionem omnes contrahunt.: [1479]1 * Per imaginem ejus, qui creavit ipsum: [1480]1 * Plenissima (caritas) quæ jam non possit augeri, quamdiu hic homo vivit, est in nemine; quamdiu autem augeri potest, profecto illud, quod minus est quam debet, ex vitio est.: [1481]1 * Posuit ergo et manum suam super caput vituli: hoc est peccata generis humani imposuit super caput suum. Ipse est enim caput corporis ecclesiæ suæ.: [1482]1 * Prædestinati: [1483]1 * Prædestinatio, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ eam evertere nequeant.: [1484]1 * Prima satisfactio et præstantissima illa est, qua pro scelerum nostrorum ratione, etiam si Deus summo jure nobiscum velit agere, quidquid a nobis debeatur, cumulate persolutum est. Hæc vero ejusmodi esse dicitur, quæ nobis Deum propitium et placatum reddidit, eamque uni Christo domino acceptam ferimus, qui in cruce, pretio pro peccatis nostris soluto, plenissime Deo satisfecit.:
[1485]1 * Proprietates divinæ naturæ sunt: esse omnipotentem, æternam, infinitam, et secundum naturæ naturalisque suæ essentiæ proprietatem, per se, ubique presentem esse, omnis novices, etc. Hæc omnia neque sunt neque unquam fiunt humanæ naturæ proprietates.: [1486]1 * Propter id quod jam dictum est, nempe quod hoc potestatem complectitur plenissimam et absolutissimam in verum Dei populum, hinc necessario sequitur, eodem divino imperio contineri potestatem et dominationem in omnes angelos et spiritus tam malos, quam bonos.: [1487]1 * Propterea quod justitiæ et veritati Dei nullo alio pacto pro nostris peccatis potuit satisfieri, quam ipsa morte filii Dei.:
[1488]1 * Qualis (homo Adam) factus est a lapsu, tales sunt omnes, qui ex ipso prognati sunt, peccato inquam, morti, variisque obnoxii calamitatibus. Peccatum autem intelligimus esse nativam illam hominis corruptionem ex primis illis nostris parentibus in nos omnes derivatam vel propagatam, qua concupiscentiis pravis immersi et a bono aversi, ad omne vero malum propensi, pleni omni nequitia, diffidentia, contemptu et odio Dei, nihil boni ex nobis ipsis facere, imo ne cogitare quidem possumus.: [1489]1 * Qualis est Dei dextra, taliter quoque sessio ad dextram Dei intelligenda. Jam vero dextra Dei non est locus aliquis corporeus, circumscriptus, limitatus, definitus, sed est infinita Dei potestas ac præsentissima ejus majestas in coelo et terra, est præsentissiinum illud dominium, quo Deus omnia conservat et gubernat.: [1490]1 * Quamvis renati etiam in hac vita eousque progrediantur, ut bonum velint eoque delectentur, et bene agere atque in pietate proficere studeant: tamen hoc ipsum non a nostra voluntate aut a viribus nostris proficiscitur, sed Spiritus Sanctus operatur in nobis illud velle et perficere.: [1491]1 * Quando Deus . . . . veram in electis conversionem operatur, non tantum evangelium illis externe prædicari curat et mentem eorum per Spiritum Sanctum potenter illuminat, . . . . sed ejusdem etiam Spiritus regenerantis efficacia ad intima hominis penetrat, cor clausum aperit, durum emollit, . . . . voluntati novas qualitates infundit, facitque eam ex mortua vivam, ex mala bonam, ex nolente volentem.: [1492]1 * Quando Deus vult animam salvam facere, et eam tangit interiori gratiæ suæ manu, nulla voluntas humana ei resistit. -- Dei gratia nihil aliud est, quam ejus omnipotens voluntas.: [1493]1 * Quantum ad bonum et ad virtutes, intellectus hominis, non recte judicat de divinis ex semetipso. . . . . Constat vero mentem vel intellectum, ducem esse voluntatis, cum autem coecus sit dux, claret, quousque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum nondum renato, vires nullæ ad perficiendum bonum. . . . . In regeneratione . . . . voluntas non tantum mutatur per Spiritum, sed etiam instruitur facultatibus, ut sponte velit et possit bonum. . . . . Observandum est -- regeneratos in boni electione et operatione, non tantum agere passive, sed active. Aguntur enim a Deo, ut agant ipsi, quod agunt.: [1494]1 * Quantum vero ad bonum et ad virtutes, intellectus hominis, non recte judicat de divinis ex semetipso. . . . Constat vero mentem vel intellectum ducem esse voluntatis, cum autem coecus sit dux, claret quousque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum, nondum renato; vires nullæ ad perficiendum bonum. . . . .Niemeyer, p. 481.: [1495]1 * Quia (Deus) prævidit ac præscivit maximam mundi partem mediis salutis locum minime relicturam ac proinde in Christum non credituram, ideo Deus de illis tantum salvandis fecit decretum, quos actu in Christum credituros prævidit.: [1496]1 * Quia congruum est, ut dum homo bene utitur sua virtute, Deus secundum superexcellentem virtutem excellentius operetur.: [1497]1 * Quia mors in hominibus poena est, Christus oblatus est moriendo, ut morte sua portaret omnium hominum peccata h. e. omnes peccatorum poenas exæquaret satisfaciendo.: [1498]1 * Quid est attrahere nisi prædicare, nisi scripturarum consolationibus excitare, increpationibus deterrere, desideranda proponere, intentare metuenda, judicium comminari, præmium polliceri?: [1499]1 * Quid tamen istud ejus divinum imperium nominatim complectitur?:
[1500]1 * Quidquid a norma justitiæ in Deo dissidet, et cum ea pugnat, habet rationem peccati.: [1501]1 * Quo magis unusquisque, suum utile quærere, hoc est suum esse conservare conatur et potest, eo magis virtute præditus est; contra quatenus unusquisque suum utile, hoc est suum esse conservare negligit, eatenus est impotens.: [1502]1 * Quod ad animam pertinet, eum ad imaginem et similitudinem suam formavit, liberumque ei arbitrium tribuit: omnes præterea motus animi atque appetitiones ita in eo temperavit, ut rationis imperio nunquam non parerent. Tum originalis justitiæ admirabile donum addidit, ac deinde cæteris animantibus præesse voluit.: [1503]1 * Quod ex damnata Adæ sobole Deus quos visum est eligit, quos vult reprobat, sicuti ad fidem exercendam longe aptior est, ita majore fructu tractatur.: [1504]1 * Quod in illis non est justitia, quam debent habere, non hoc fecit illorum, voluntas personalis, sicut in Adam, sed egestas naturalis, quam ipsa natura accepit ab Adam -- facit natura personas infantium peccatrices. Nullam infantibus injustitiam super prædictam nuditatem justitiæ.: [1505]1 * Quod nec carentia justitiæ originalis, nec concupiscentia habeat rationem peccati, sive in parvulis, sive adultis, sive ante, sive post baptismum. Has enim affectiones non esse vitia, sed naturæ conditiones in nobis. Peccatum igitur originis non esse defectum, non vitium aliquod non depravationem aliquam, non habitum corruptum, non qualitatem vitiosam hærentem in nostra substantia, ut quæ sit sine omni vitio et depravatione, sed hoc tantum esse peccatum originis, quod actualis transgressio Adæ reatu, tantum et poena transmissa et propagata sit ad posteros sine vitio aliquo et pravitate hærente in ipsorum substantia: et reatum hunc esse; quod propter Adæ peccatum extorres facti sumus regni coelorum, subjecti regno mortis et æternæ damnationi, et omnibus humanæ naturæ miseriis involuti. Sicut ex servis, qui proprio vitio libertatem amiserunt, nascuntur servi: non suo, sed parentum vitio. Et sicut filius scorti, sustinet infamiam matris, sine proprio aliquo in se hærente vitio.: [1506]1 * Quod nihil habeat rationem peccati nisi fiat a volente et sciente.:
[1507]1 * Quomodo et justitia Christi electis imputatur, non mediate per renovationem et obedientiam horum propriam, sed immediate, ad quam hæc ipsa propria eorum obedientia demum subsequitur.: [1508]1 * Quotiam Deus invictus et magnanimis est, magnanimem quidem se exhibuit ad correptionem hominis, et probationem omnium. . . . . ; per secundum autem hominem alligavit fortem et diripuit ejus vasa et evacuavit mortem, vivificans eum hominem, qui fuerit mortificatus.: [1509]1 * Reatus est omnino inseparabilis ab eo, quod natura sua est dignum æterna damnatione, qualem esse volunt concupiscentiam adversarii.:
[1510]1 * Remonstrantes asserunt necessitatem sive servitutem istam peccati, cui homines, per naturæ conditionem subjecti sunt, locum non habere sub statu gratiæ. Nam statuunt, vocatis omnibus gratiam sufficientem a Deo concedi, ita ut possint a servitute illa liberari, et simul manere in iis voluntatis libertatem, ut possint eidem servituti mander subjecti, si velint.: [1511]1 * Residuum quidem est post lapsum in homine lumen aliquod naturæ, cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de discrimine honestorum et turpium retinet, et aliquod virtutis ac disciplinæ externæ studium ostendit: sed tantum abest, ut hoc naturæ lumine ad salutarem Dei cognitionem pervenire, et ad eum se convertere possit, ut ne quidem eo in naturalibus ac civilibus recte utatur, quinimo qualecumque id demum sit, id totum variis modis contaminet atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis redditur.: [1512]1 * Sacræ literæ hominis non renati cor duro lapidi, qui ad tactum non cedat, sed resistat, idem rudi trunco, interdum etiam feræ in domitæ comparant, non quod homo post lapsum non amplius sit rationalis creatura, aut quod absque auditu et meditatione verbi divini ad Deum convertatur, aut quod in rebus externis et civilibus nihil boni aut mali intelligere possit, aut libere aliquid agere vel omittere queat.: [1513]1 * Salvator Hominum: [1514]1 [1515]2 * Salvator hominum.: [1516]1 * Sanguis anima, quæ sibi inest, expiat.: [1517]1 * Satisfactio Christi dicitur, qua pro nobis poenas omnes luit peccatis nostris debitas, easque perferendo et exhauriendo divinæ justitiæ satisfecit. Verum illa sententia nullum habet in Scriptura fundamentum. Mors Christi vocatur sacrificium pro peccato; atqui sacrificia non sunt solutiones debitorum, neque plenariæ pro peccatis satisfactiones; sed illis peractis conceditur gratuita peccati remissio. In eo errant quam maxime, quod velint redemtionis pretium per omnia æquivalens esse debere miseriæ illi, e qua redemtio fit. Redemtionis pretium enim constitui solet pro libera æstimatione illius qui captivum detinet, non autem solvi pro captivi merito.: [1518]1 * Sciendum est primo, hominem naturaliter constare ex carne, et spiritu, et ideo partim cum bestiis, partim cum angelis communicare naturam, et quidem ratione carnis, et communionis cum bestiis, habere propensionem quandam ad bonum corporale, et sensibile, in quod fertur per sensum et appetitum: ratione spiritus et communionis cum angelis, habere propensionem ad bonum spirituale et intelligibile, in quod fertur per intelligentiam, et voluntatem. Ex his autem diversis, vel contrariis propensionibus existere in uno eodemque homine pugnam quandam, et ex ea pugna ingentem bene agendi difficultatem, dum una propensio alteram impedit. Sciendum secundo, divinam providentiam initio creationis, ut remedium adhiberet huic morbo seu languori naturæ humanæ, qui ex conditione materiæ oriebatur, addidisse homini donum quoddam insigne, justitiam videlicet originalem, qua veluti aureo quodam fræno pars inferior parti superiori, et pars superior Deo facile subjecta contineretur.: [1519]1 * Scriptura vero, etsi moralem (quam vocant) suasionem non removet ab hoc negotio (quid enim est totum ministerium reconciliationis, quam ejusmodi commendatio ac suasio? 2 Cor. v. 18-20: [1520]1 * Sed demus, in his et similibus exemplis specialibus non posse nos exacte causas divinorum consiliorum exquirere vel proponere; non tamen ad absolutum aliquod reprobationis decretum erit confugiendum sed adhæreamus firmiter pronunciatis istis universalibus. : [1521]1 * Sed salvis potius et permanentibus naturarum proprietatibus in una persona unitæ vel conjunctæ.: [1522]1 * Si . . . . baptismo atque a gratia nemo prohibetur; quanto magis prohiberi non debet infans, qui recens natus nihil peccavit, nisi quod secundum Adam carnaliter natus, contagium mortis antiquæ prima nativitate contraxit? qui ad remissam peccatorum accipiendam hoc ipso facilius accedit, quod illi remittuntur non propria, sed aliena peccata.: [1523]1 * Si Christus mortem æternam non tulit sed temporalem tantum et triduanam, non minus tamen solvit quod a nobis debebatur quoad infinitatem poenæ. Quia si non fuit infinita quoad durationem, fuit tamen talis æquivalenter quoad valorem, propter personæ patientis infinitam dignitatem, quia non fuit passio meri hominis, sed veri Dei, qui suo sanguine Ecclesiam acquisivit, Act. xx. 28: [1524]1 * Si Christus non assumpsisset animam ab anima Mariæ, animam humanam non redemisset.: [1525]1 * Si Levi . . . . in lumbis Abrahæ fuisse perhibetur, multo magis omnes homines qui in hoc mundo nascuntur et nati sunt, in lumbis erant Adæ, cum adhuc esset in Paradiso; et omnes homines cum ipso vel in ipso expulsi sunt de Paradiso.: [1526]1 * Si privationem justitiæ originalis ita velit esse effectum peccati, ut non sit etiam ipsa vere proprieque peccatum, Concilio Tridentino manifeste repugnat, neque distingui potest a sententia Catharini:
[1527]1 * Si quæratur causa maledictionis, quæ incumbit omnibus posteris Adæ, dicitur esse alienum peccatum, et cujusque proprium.: [1528]1 * Si quis dixerit hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Jesum Christum gratia posse justificari (become holy) coram Deo; anathema sit.: [1529]1 * Si quis dixerit, ad hoc solum gratiam per Jesum Christum dari, ut facilius homo justi vivere, ac vitam æternam promereni possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen, et difficiliter possit; anathema sit.: [1530]1 * Si quis dixerit, liberum hominis arbitrium a Deo motum, et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat, ac præparet, neque posse dissentire, si velit, sed velut inanime quoddam nihil omnino agere, mereque passive se habere, anathema sit.: [1531]1 * Si quis dixerit, liberum hominis arbitrium a Deo motum, et excitatum nihil cooperari assentiendo Deo excitanti, atque vocanti, quo ad obtinendam justificationis gratiam se disponat, ac præparet; neque posse dissentire si velit; sed velut inanime quoddam nihil omnino agere, mereque passive se habere; anathema sit.: [1532]1 * Si quis dixerit, sine prævenienti Spiritus Sancti inspiratione, atque ejus adjutorio, hominem credere, sperare, diligere aut poenitere posse, sicut oportet, ut ei justificationis (regeneration) gratia conferatur; anathema sit.: [1533]1 * Si quis liberum homninis arbitrium [by which is meant, potestas ad utramque partem: [1534]1 * Siccine ergo electi non possunt excidere gratia Dei? Immo vero possunt; sed ita, ut per veram poenitentiam et fidem sese rursus virtute Spiritus Sancti ad Deum convertant et ad vitam redeant. Nisi enim redirent, non essent in numero electorum.: [1535]1 * Sicuti sub lege peccator, ut reatu solveretur, victimam substituebat suo loco: ita Christus maledictionem peccatis nostris debitam in se suscepit, ut ea coram Deo expiaret. Hoc beneficium sophistæ in suis scholis, quantum possunt, obscurant.: [1536]1 * Simpliciter credimus, quod tota persona (Christi), Deus et homo, post sepulturam, ad inferos descendent, Satanam devicerit, potestatem inferorum everterit, et Diabolo omnem vim et potentiam eripuerit. Quomodo vero Christus id effecerit, non est ut argutis et sublimibus imaginationibus scrutemur.: [1537]1 * Simpliciter quippe et categorice decrevit Deus hunc, ilium, istum hominem salvare, quia perseverantem ipsius in Christum fidem certo prævidit.: [1538]1 * Singuli nascuntur originali peccato infecti . . . et a Deo damnati, non propter alienum delictum duntaxat, sed propter improbitatem, quæ intra eos est.: [1539]1 * Sufficiens vocatio, quando per coöperationem liberi arbitrii sortitur suum effectum, vocatur efficax.: [1540]1 [1541]2 * Tantum valet omne creatum oblatum, pro quanto Deus acceptat.:
[1542]1 * Tenendum, passionem hanc Christi, licet poenarum nostrarum vim omnem quoad intensionem quasi exhauserit, non tamen æternitatem earum tulisse: temporis enim infinitatem, infinita personæ dignitas recompensavit.: [1543]1 * Traxit carnem nostram in plenitudinem Deitatis: [1544]1 * Tria sunt quæ hominem reum constitunut coram Deo, (1.) Culpa promanans ex eo quod omnes peccavimus in proto lapso (Rom. v. 12:
[1545]1 * Ubiquitas absoluta figmentum Sathanæ: [1546]1 * Unde patet, conformitatem, quæ in substantia animæ reperitur aut corporis, ad imaginem Dei, stylo biblico descriptam, non pertinere, quia substantia animæ aut corporis per lapsum non est perdita, nec per renovationem restauratur.: [1547]1 * Universalia: [1548]1 [1549]2 * Ut Foederis gratiæ natura penitius perspecta sit, duo imprimis distincte consideranda sunt. (1.) Pactum, quod inter Deum Patrem et mediatorem Christum intercedit. (2.) Testamentaria illa dispositio, qua Deus electis salutem æternam, et omnia eo pertinentia, immutabili foedere addicit. Prior conventio Dei cum mediatore est: posterior Dei cum electis. Hæc illam supponit, et in illa fundatur.: [1550]1 * Ut efficacia proveniat non tam ex vehementia persuasionis, quam ex dispositione voluntatis, quam Deus prævidet. Nimirum cum Deus ita proponit aliquid interna persuasione, ut videt voluntatem aptam esse ad consentiendum.: [1551]1 * Ut statuatur gratia habere ex se sufficientem vim, ad producendum consensum in voluntate, sed, quia vis illa partialis est, non posse exire in actum sine coöperante liberæ voluntatis humanæ, ac proinde, ut effectum habeat, pendere a libera voluntate.: [1552]1 * Ut super altare in eo expietis pro animabus vestris.: [1553]1 * Ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justificationem eidem gratia libere assentiendo, et cooperando, disponantur: ita ut tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit.: [1554]1 * Verbum Dei, qua tale, non potest fingi sine divina virtute aut sine Spiritu Sancto, qui a verbo suo inseparabilis est. Nam si a verbo Dei separetur Spiritus Sanctus, non esset id Dei verbum vel verbum Spiritus, sed esset verbum humanum.: [1555]1 * Vere tulit poenas quas damnati tulissemus, non quidam tamdiu, non omnes, non in eo loco, non cum illis effectis; sed tamen sensit justam Dei iram.: [1556]1 * Via divinitus proposita et patefacta perveniendi ad immortalitatem, seu æternam vitam: [1557]1 * Vitium itaque est, quo ad peccandum proni efficimur, hoc est inclinamur ad consentiendum ei, quod non convenit, ut illud scilicet faciamus aut dimittamus. Hunc vero consensum proprie peccatum nominamus, hoc est culpam animæ, qua damnationem meretur.:
[1558]1 * Vocatio est actus gratiæ applicatricis Spiritus Sancti, quo is benignissimam Dei erga universum genus humanum lapsum voluntatem per externam Verbi prædicationem, in se semper sufficientem ac efficacem, manifestat, et bona per Redemtoris meritum parta, omnibus in universum hominibus offert, ea seria intentione, ut omnes per Christum salvi fiant et æterna vita donentur.: [1559]1 * Volens namque Deus rationabilem creaturam voluntarii boni munere et liberi arbitrii potestate donare, utriusque partis possibilitatem homini inserendo proprium ejus fecit, esse quod velit; ut boni ac mali capax, natural iter utrumque posset, et ad alterumque voluntatem deflecteret.: [1560]1 * Vult (Socinus) partem omnem offensam esse poenæ creditorem: atque in ea tale habere jus, quale alii creditores in rebus sibi debitis, quod jus sæpe etiam dominii voce appellat: ideoque sæpissime repitit Deum hic spectandum, ut partem offensam, ut creditorem, ut dominum tria hæc ponens tanquam tantundem valentia. Hic error Socini . . . . per totam ipsius tractationem diffusus . . . . ipsius to proton pseudos: [1561]1 * [Christus,] postquam . . . . super omnes coelos ascendit, et revera omnia implet, et ubique non tantum ut Deus, verum etiam ut homo, præsens dominatur et regnat, a mari ad mare.: [1562]1 * ab eventu: [1563]1 [1564]2 * ab extra: [1565]1 [1566]2 [1567]3 [1568]4 [1569]5 [1570]6 [1571]7 * ab extra incidens: [1572]1 * acceptatio: [1573]1 * acceptatione gratuita: [1574]1 * accidens, i.e.: [1575]1 * accidentia sine subjecto: [1576]1 * ad extra: [1577]1 [1578]2 * ad hominem: [1579]1 * ad multorum exhaurienda peccata: [1580]1 * aliud esse peccatum, aliud poenam, peccati, aliud utrumque, id est, ita peccatum, ut ipsum sit etiam poena peccati, . . . . pertinet originale peccatum ad hoc genus tertium, ubi sic peccatum est, ut ipsum sit et poena peccati.: [1581]1 * amor virtutis: [1582]1 * anima: [1583]1 * anima mundi: [1584]1 [1585]2 [1586]3 * animus: [1587]1 [1588]2 [1589]3 * ante rem: [1590]1 * antecedens: [1591]1 * arbitrium a Deo motum: [1592]1 * attollo et mihi impono, i.e: [1593]1 * aversio voluntatis a bono incommunicabili: [1594]1 * bonum: [1595]1 * capacitas: [1596]1 * capax naturæ divinæ: [1597]1 * caro extra : [1598]1 * cognitio veritatis: [1599]1 * commiscentur: [1600]1 * communicatio naturarum: [1601]1 * communio idiomatum: [1602]1 * compositum: [1603]1 * concursus: [1604]1 [1605]2 * conditiones, seu concreatæ essentiales naturæ proprietates: [1606]1 * consequens: [1607]1 * constitutus fuerat: [1608]1 * corpus, anima: [1609]1 * correlata: [1610]1 * creare: [1611]1 * creatum oblatum tantum valet, pro quanto Deus acceptat: [1612]1 * culpa: [1613]1 * cultus: [1614]1 * cum flamma accendit flammam, neque tota flamma accendens transit in accensam neque pars ejus in eam descendit: ita anima parentum generat animam filii, ei nihil de cedat.: [1615]1 * decretum absolutum: [1616]1 * decretum hypotheticum: [1617]1 * decretum universale hypotheticum: [1618]1 * deordinatio: [1619]1 * descensus ad inferos: [1620]1 [1621]2 [1622]3 [1623]4 * destinatio mediorum, quibus tum æterna salus satisfactione Christi parta, turn vires credendi omnibus hominibus offeruntur, ut satisfactionem Christi ad salutem acceptare et sibi applicare queant.: [1624]1 * divino Spiritu impulsi eoque dictante: [1625]1 * duo asseres agglutinatos: [1626]1 * eam quæ in ligno facta fuerat inobedientiam, per eam quæ in ligno fuerat obedientiam sanans . . . . In primo quidem Adam offendimus, non facientes ejus præceptum; in secundo autem Adam reconciliati sumus, obedientes usque ad mortem facti.: [1627]1 * ein besonderes Fürsichseyn: [1628]1 * esse: [1629]1 [1630]2 * essentia: [1631]1 * et ante adventum Domini fuerunt homines impeccabiles, id est, sine peccato.: [1632]1 * ex Græco ita verba Christi legi possunt, ut dicat, filium hominis non quidem esse in coelo, sed fuisse. Vox enim Græca ?on: [1633]1 * ex Maria virgine: [1634]1 * ex mundo intelligibili mundus sensibilis perfectus natus est ex perfecto.: [1635]1 * ex nihilo: [1636]1 [1637]2 [1638]3 [1639]4 * ex se: [1640]1 * ex substantia matris suæ: [1641]1 [1642]2 * ex traduce: [1643]1 [1644]2 [1645]3 [1646]4 * expiare: [1647]1 * expiatio: [1648]1 * extra carnem: [1649]1 [1650]2 * felix necessitas boni: [1651]1 * fides obsequiosa: [1652]1 * formale: [1653]1 * frenum: [1654]1 * genera: [1655]1 * gradus non mutant speciem: [1656]1 * gratia cooperans.: [1657]1 * gratia gratis data: [1658]1 * gratia gratum faciens: [1659]1 [1660]2 * gratia habitualis: [1661]1 * gratia operans: [1662]1 * gratia præveniens: [1663]1 * gratia preveniens: [1664]1 * gratia prima: [1665]1 * habet vim aut potentiam activam supernaturalem ac vere divinam ad producendos supernaturales effectus, scilicet, mentes hominum convertendas, regenerandas et renovendas.: [1666]1 * habitus: [1667]1 * hominum natorum actualem punitionem ulteriorem non fieri nudo intuitur Adamicæ transgressionis absque interveniente etiam propria corruptione et fluentibus hinc sceleribus variis, neminem orthodoxum possent habere obloquentem.: [1668]1 * homo: [1669]1 * in actu: [1670]1 * in loco: [1671]1 * in potentia: [1672]1 * in puris naturalibus: [1673]1 * in quo omnes peccaverunt: [1674]1 * in re: [1675]1 * in statu integritatis: [1676]1 * incitat, exstimulat, adjuvat et cerroborat, quantum satis est:
[1677]1 * inest unicuique proprium: [1678]1 * infinitum: [1679]1 * infusio gratiæ: [1680]1 * inordinatio naturæ: [1681]1 * inordinatio virium animæ: [1682]1 * instanter: [1683]1 * inter alia, : [1684]1 * internuncius: [1685]1 * ipso facto: [1686]1 [1687]2 [1688]3 [1689]4 [1690]5 * ita in Christo conjunguntur, ut non solum eorum operationes distinctas exerat, sed eadem actio a tribus simul prodeat, quod rei admirabilitatem non parum auget. Sic Crux Christi, quæ est Altare sacerdotis, in quo se in victimam Deo obtulit, est etiam schola prophetæ, in qua nos docet mysterium salutis, unde Evangelium vocatur verbum crucis, et Trophæum regis, in qua scil. triumphavit de principatibus et potestatibus. Col. ii. 15: [1691]1 * justificatio: [1692]1 * justitia civilis: [1693]1 * justus: [1694]1 * lex sic mittit ad regnum coelorum, quomodo et evangelium.: [1695]1 * liberum arbitrium: [1696]1 * limbos infantum: [1697]1 * limbus patrum: [1698]1 * malum metaphysicum: [1699]1 * malum morale: [1700]1 * materia medica: [1701]1 * materiale: [1702]1 * modus agendi: [1703]1 * modus existendi: [1704]1 [1705]2 [1706]3 [1707]4 [1708]5 [1709]6
[1710]7 [1711]8 [1712]9 * monstrum: [1713]1 * motus primo primi: [1714]1 * naturæ vitio premimur: [1715]1 * natura: [1716]1 [1717]2 [1718]3 * natura finita: [1719]1 * natura humana capax est naturæ divinæ.: [1720]1 * natura naturans: [1721]1 * natura naturata: [1722]1 * natura, seu substantia, seu essentia: [1723]1 * nec Verbum extra carnem nec caro extra Verbum: [1724]1 * nec aliter expiari potest: [1725]1 * nihil simus, nisi putida caro: [1726]1 * nisus: [1727]1 * non enim in sua natura Deus mori potest. Postquam autem Deus et homo unitus est in una persona, recte et vere dicitur: Deus mortuus est, quando videlicet ille homo moritur, qui cum Deo unum quiddam, seu una persona est.: [1728]1 * non potest peccare: [1729]1 [1730]2 * non sequitur: [1731]1 * non-ens: [1732]1 * nondum intelliget quomodo plures homines in specie sint unus homo.:
[1733]1 * nostrum in usu doctrinæ studium: [1734]1 * obiter dicta: [1735]1 * omne minus bonum habet rationem mali: [1736]1 * omne vivum ex vivo: [1737]1 * omnia in universum plena esse Christi etiam juxta humanam naturam:
[1738]1 * omnibus transfusum: [1739]1 * orcus rapax: [1740]1 * originale delictum: [1741]1 * originales rerum antequam exstiterunt formæ: omnia constiterunt in ipso arehetypice sive actu: [1742]1 * poena: [1743]1 * poena vicaria: [1744]1 * poenas corporis: [1745]1 * particula spiritus divini in corpore inclusa: [1746]1 * peccatorum poenam et reatum ultro in se suscipit.: [1747]1 * peccatum: [1748]1 [1749]2 [1750]3 * peccatum alienum: [1751]1 * peccatum, quod est mors animæ: [1752]1 * per: [1753]1 * per naturæ conditionem: [1754]1 * per prophetas admonens: [1755]1 * permanebit: [1756]1 * perversio voluntatis et obliquitas unicuique inhærens, per quam peccatores proprie et formaliter dicimur, cum primum homines esse incipimus.: [1757]1 * philosophia sacra: [1758]1 * physica, naturalis communicatio: [1759]1 * plane occulta, fructifera et vinifera natura.: [1760]1 * portentum: [1761]1 * positus erat: [1762]1 * potentia: [1763]1 * potentia ordinata: [1764]1 [1765]2 [1766]3 [1767]4 [1768]5 [1769]6 * potest non peccare: [1770]1 * presbyter: [1771]1 * pretium: [1772]1 * primâ facie: [1773]1 [1774]2 * primus inter pares: [1775]1 * privatio boni: [1776]1 * procuratione institutionis salutaris, excitatione per exempla virtutis illustria, paupertate, calamitatibus, admonitionibus amicorum et inimicorum: [1777]1 * propitiatio: [1778]1 * propitium facio: [1779]1 * propitium reddere: [1780]1 [1781]2 * propter peccatum Adami: [1782]1 * propter peccatum alienum: [1783]1 * propter peccatum proprium: [1784]1 * pura naturalia: [1785]1 * puris naturalibus: [1786]1 [1787]2 * puris naturalibus : [1788]1 * quæ peccatores oblata salutis media amplectentes æterna salute donare constituit.: [1789]1 * quatenus infinitus est, sed quatenus per elementa nascentis telluris explicatur: [1790]1 * quatenus ratione instructa est, cujus ministerio, veluti sceptro quodam, omnia sibi subjicere potest.: [1791]1 * qui Christum non invocant nec adorandum censent: [1792]1 * qui vocationem ad salutem non sola Evangelii prædicatione, sed naturæ etiam ac Providentiæ operibuis, citra ullum exterius præconium expediri sentiunt: [1793]1 * quid et quantum Deus atque homo faciant, ubi aut quando Deus aut homo incipiat, seu desinat, Deus solus agat, seu homo aliquid conferat.: [1794]1 * quid pro quo: [1795]1 [1796]2 * quoad hoc: [1797]1 * quod nihil habeat rationem peccati, nisi fiat a volente et sciente:
[1798]1 * quod non tantum prædicatio poenitentiæ, verum etiam promissio evangelii sit universalis, hoc est ad omnes homines pertineat:
[1799]1 * quod ubique, quod semper, quod ab omnibus creditum est.: [1800]1 * rationem, et voluntatem, quæ maxime solidæ sunt animæ partes:
[1801]1 * reatus: [1802]1 [1803]2 * reatus culpæ: [1804]1 [1805]2 * reatus poenæ: [1806]1 [1807]2 * recta ratio: [1808]1 * reductio ad absurdum: [1809]1 * regnum coelorum: [1810]1 * relictis omnibus formis: [1811]1 * res: [1812]1 [1813]2 * res in natura: [1814]1 * retractio: [1815]1 * satisfactio: [1816]1 * sciente et volente: [1817]1 * sed: [1818]1 * si sine Deo esset: [1819]1 * sine prævenienti Spiritus inspiratione, atque ejus adjutorio:
[1820]1 * sine qua non: [1821]1 * sua morte pro nostris peccatis satisfecit: [1822]1 * substantia: [1823]1 [1824]2 [1825]3 * sufferre: [1826]1 * sufficienter pro omnibus, efficaciter tantum pro electis: [1827]1 * summum bonum: [1828]1 * suppositum: [1829]1 [1830]2 * suppositum intelligens: [1831]1 * sursum ferre: [1832]1 * tanquam [mortem] expiatoriam, eandemque vicariam, velut poenam peccatorum hominum omnium ab ipso susceptam, etc.: [1833]1 * terra firma: [1834]1 * tertium quid: [1835]1 * traducere: [1836]1 * transfusio idiomatum: [1837]1 * unio, communio, communicatio, naturarum: [1838]1 * unione tumu personali tum mystica.: [1839]1 * universalismus hypotheticus: [1840]1 * usus loquendi: [1841]1 [1842]2 * ut Dei semper gratiæ addamus auxilium.: [1843]1 * ut externam vocationem internæ non opponamus, nec unam ab altera separemus, cum externa vocatio internæ medium sit ac organon et per illam Deus efficax sit in cordibus hominum. Si externa vocatio non ex asse congruit internæ, si externe vocatus esse potest qui non interne, vana fuerit, fallax, illusoria.: [1844]1 * ut sine virtute, ita sine vitio: [1845]1 * vel fomes: [1846]1 * vera auctoritas: [1847]1 * veram et propriam peccati rationem habet: [1848]1 * virtus: [1849]1 * vis a tergo: [1850]1 * vita æterna: [1851]1 * vitium: [1852]1 [1853]2 [1854]3 [1855]4 [1856]5 * vocalis, verbalis, et oralis: [1857]1 * voluntas generalis: [1858]1 * voluntas specialis: [1859]1 [1860]2 __________________________________________________________________

Index of German Words and Phrases

* "Der Mittelpunkt," says Schwarz, "christlicher Wahrheit, der christologische Kern der ganzen Dogmatik ist die Göschel-Dorner'sche monströse Vorstellung von der Allpersönlichkeit Christi, die ihm als dem Urmenschen zukommt. Es ist die Zusammenfassung des ganzen gegliederten Systems der natürlichen Gaben der Menschheit.": [1861]1 * Apriorische Speculationen: [1862]1 * Behält man die Verdammnisswürdigkeit unserer Schuld recht im Auge und lässt man ohne Deuteln die drel grossen von der Schrift bezeugten Heilswahrheiten stehen: 1. dass Gott den der von keiner Sünde wüsste für uns zur Sünde gemacht d. i. ihm unsere Sünden imputirt hat; 2. dass Christus der Schuldlose, aber mit unserer Schuld Beladene für uns ein Fluch geworden d. i. den Blitz des Zorns, der uns treffen sollte, für uns erlitten, oder, wie die Schrift such sagt, dass Gott an seinem Sohne, der unser Fleisch und Blut angenommen und sich uns zum Sündopfer, zur Sündenühne begeben, das Gericht über die Sünde vollzogen; 3. dass uns nun im Glauben seine Gerechtigkeit ebenso zugerechnet wird, um vor Gott bestehen zu können, wie er sich hat unsere Sünden zurechnen lassen, um sie zu büssen --: so ist es auch, so lange diese Vordersätze ungeschmälert bleiben, sonnenklar, das er stellvertretend: [1863]1 * Das ist Gottes Bild, das eben also wie Gott gesinnet ist und sich immer nach ihm ahmet.: [1864]1 * Der Begriff der poena vicaria: [1865]1 * Der Mensch an sich ist das Erkennen der Erde in Seinem ewigen Seyn und in seinem immer wechselnden Werden: oder der Geist, der nach Art und Weise unserer Erde zum Selbstbewusstseyn sich gestaltet.:
[1866]1 * Der menschliche Wille eine Wirkungsform des göttlichen Willens . . . . ist.: [1867]1 * Des Todes schuldig seyn: [1868]1 * Des höllischen Feuers schuldig: [1869]1 * Die Annahme eines persönlichen Gottes ist in diesem System unmöglich: [1870]1 * Die Religion innerhalb der Grenzen der blossen Vernunft: [1871]1 * Die immanente Lebensbewegung der drei Personen ist nunmehr gewissermassen eine göttlich-menschhiche geworden; . . . . So tief ist in der Person Christi die Menschheit in den Kreis der Trinität hereingenommen -- und zwar nicht auf vorübergehende Weise, sondern für immer. Denn der Sohn bleibt ewig Mensch.: [1872]1 * Du hast meine Seele aus der Hölle geführet: [1873]1 * Eigentliche Mirakel anzunehmen, d. h. Unterbrechungen oder Aufhebungen der Naturordnung, dazu wird kein philosophischer Denker sich herablassen.: [1874]1 * Es giebt nach der Schrift eine Präexistenz des Menschen und zwar eine ideale; . . . . eine Präexistenz . . . . vermöge welcher Mensch und Menschheit nicht blos ein fernzukünftiges Object göttlicher Voraussicht, sondern ein gegenwärtiges Object göttlicher Anschauung sind im Spiegel der Weisheit. . . . . Nicht bloss Philosophie und falchberühmte Gnosis, sondern auch die Schrift weiss und spricht von einer göttlichen Idealwelt, zu welcher sich die Zeitwelt wie die geschichtliche Verwirklichung eines ewigen Grundrisses verhält.: [1875]1 * Für spätere Sünden der Christen gilt das Opfer Christi nicht, sondern es geht dem Sünder nur einmal, bei der Taufe, zu Gute.:
[1876]1 * Formale Freiheit: [1877]1 * Frei ist ein Wesen inwiefern die innere Mitte seines Lebens aus der heraus es wirkt und thätig ist, durch Selbstbestimmung bedingt ist.: [1878]1 * Freiheit ist Macht aus sich zu werden.: [1879]1 * Gattungsbegriff: [1880]1 * Generare: [1881]1 * Genugthun: [1882]1 * Glaubenslehre: [1883]1 [1884]2 * Gottesbewusstseyn: [1885]1 [1886]2 * Hineinbildung: [1887]1 * Ich bin nicht schuldig: [1888]1 * Menschsein: [1889]1 * Naturzusammenhang: [1890]1 * Nicht für immer soll mein Geist walten im Menschen.: [1891]1 * Reale Freiheit: [1892]1 * Schleiermacher steht in seiner Ontologie und Kosmologie, in Dem, was er über das Verhältniss Gottes zur Welt in seiner Dialektik feststellt, ganz und gar auf dem Boden einer einheitlichen und zusammenhängenden Weltanschauung. Ebenso in der Lehre von der Schöpfung und Erhaltung der Welt, wie sie die Dogmatik ausführt. Gott und die Welt sind untrennbare Correlata; das Verhältniss Gottes zur Welt ist ein nothwendiges, stetiges, zusammenhängendes. Für ausserordentliche Actionen, für ein vereinzeltes Handeln Gottes auf die Welt ausserhalb des Naturgesetzes oder gegen dasselbe ist nirgends ein Ort. . . . . Aber -- es ist zuzugeben, -- diese die philosophische Grundanschauung bildende Immanenz wird von dem Theologen Schleiermacher nicht streng innegehalten, das aus der Ontologie und Kosmologie verbannte Wunder dringt durch die Christologie wieder ein. Die Person Christi in ihrer religiössittlichen Absolutheit ist ein Wunder, eine Ausnahme vom Naturgesetz, sie stehet einzig da. Ihr Eintreten in die Menschheit erfodert trotz aller Anschliessungen nach rückwärtz wie nach vorwärtz einen besondern göttlichen Anstoss, sie ist aus der geschichtlichen Entwickelung nicht hervorgegangen und nicht zu begreifen. Und dieser übernaturliche Anstoss ist es, welcher, so sehr er auch wieder in die Natürlichkeit einlenkt, doch mit dem religiös-moralischen Wunder auch die Möglichkeit der damit zusammenhängenden physischen Wunder offen lässt und so den ganzen Weltzusammenhang durchbricht.: [1893]1 * Schuld: [1894]1 [1895]2 [1896]3 * Schuldbrief: [1897]1 * Sendbrief: [1898]1 * Seyn: [1899]1 * So ist nun hier so viel gesagt, dass der Mensch am Anfang geschaffen ist ein Bild, das Gott ähnlich war, voll Weisheit, Tugend, Liebe and kurzum gleich wie Gott, also dass er voll Gottes war.: [1900]1 * Stücken: [1901]1 * Unsinn: [1902]1 * Urbild: [1903]1 [1904]2 [1905]3 * Urmensch: [1906]1 [1907]2 * Urwesen: [1908]1 * Vergieb uns unsere Schulden: [1909]1 * Vermittelungstheologie: [1910]1 * Wie der Mensch das Haupt und die Krone der natürlichen Schöpfung sei, so sei auch die Menscheit als die auseinandergetretene Vielheit eines höhern Ganzen, einer höhern Idee, zu betrachten, nämlich Christi. Und wie die Natur sich nicht blos in der Idee eines Menschen zur Einheit versammle, sondern im wirklichen Menschen, so fasse sich auch die Menschheit nicht zusammen in einer blossen Idee, einem idealen Christus, sondern in dem wirklichen Gottmenschen, der ihre Totalität persönlich darstelle, und aller einzelnen Individualitäten Urbilder oder ideale Persönlichkeiten in sich versammle. Und wenn die erste Zusammenfassung zerstreuter Momente in Adam, wenn auch selbst noch ein Naturwesen, doch eine unendlich höhere Gestalt dargestellt habe, als jedes der einzelnen Naturwesen, so stehe auch der zweite Adam, obwohl in sich eine Zusammenfassung der Menschheit und selbst noch ein Mensch, doch als eine unendlich höhere Gestalt da, denn alle einzelnen Darstellungen unserer Gattung. Sei Adam das Haupt der natürlichen Schöpfung gewesen, als solches aber bereits hinüberreichend mit seinem Wesen in das Reich des Geistes und hinübergreifend über die natürliche Welt, so sei Christus das Haupt der geistigen Schöpfung, als solches aber schon hinüberweisend von der Menschheit auf eine kosmische oder metaphysiche Bedeutung seiner Person.: [1911]1 * ausgesöhnt mit Gott: [1912]1 * das Erkennen: [1913]1 * das menschliche Geschlecht: [1914]1 * dass die Ewigkeit nicht eine der Zeit parallellaufende Linie ist:
[1915]1 * der Geist: [1916]1 * der Naturgeist: [1917]1 * der strafenden Gerechtigkeit: [1918]1 * derselben Weltanschauung: [1919]1 * die Begeisterung zum Guten: [1920]1 * die Menschwerdung Gottes ist eine Menschwerdung von Ewigkeit.:
[1921]1 * die einfache and absolute Unendlichkeit: [1922]1 * ein Greuel: [1923]1 * göttlich nothwendiger Verstandes-Inconsequenz: [1924]1 * in dem er nämlich die Todesstrafe erlitt: [1925]1 * in dem ganzen Sachverhältniss: [1926]1 * in der Ewigkeitsform: [1927]1 * kann, wie wir wissen, nur so hinweggethan werden, dass sie wirkhich gestraft, d. h. gesühnt wird; entweder muss der Sünder selbst die Strafe tragen, oder es muss sich ein stellvertretendes Opfer ausfindig machen lassen, welches die Schuld zu übernehmen, die Strafe zu tragen und alsdann die dadurch erworbene Schuldfreiheit oder Gerechitigkeit dem Menschen wieder mitzutheilen vermag.:
[1928]1 * mit einem Schlage: [1929]1 * naturgeist: [1930]1 * priester: [1931]1 * schlecht Gott selbst gleichgesetzt: [1932]1 * strafwürdiger Zustand: [1933]1 * verklärter Mensch: [1934]1 * verrufenen: [1935]1 * verschiedene Substanzen: [1936]1 * verschiedene Wesen: [1937]1 __________________________________________________________________

Index of French Words and Phrases

* 1'essence des individus est dans le genre auquel ils se rapportent; en tant qu' individus ils ne sont que des accidents.: [1938]1 * Jardin des Plantes: [1939]1 * L'identité des individus,: [1940]1 * La Majesté divine voulut couvrir son corps glorieux de notre chair mortelle, qu'il voulut prendre dans le sein d'une Vierge." "Le corps de Jésus Christ, se revêtant de la chair et du sang de la bien heureuse Vierge, fera aussi peu un composé de deux corps différents, qu'un habit blanc et lumineux plongé dans un vase de couleur chargée et obscure, ou il se charge de la matière, qui produit cette opacité, ne devient pour cela un habit double ou deux habits, au lieu d'un.: [1941]1 * Le franc-arbitre va au bien, et s'il rencontre le mal, c'est par accident, c'est que le mal est caché sous le bien et comme masqué.:
[1942]1 * Le principe de la nouvelle théorie est que 1'essence de chaque chose est leur individualité, que les individus seuls existent, et qu'il n'y a point en dehors des individus d'essence appelèes les universaux, les espèces et les genres; mais que l'individu lui-même contient tout cela, selon les divers points de vue sous lequels on le considére.: [1943]1 * Les espèces ne s'altèrent point, ne changent point, ne passent point de l'une à l'autre; les espèces sont Fixes: [1944]1 * d'un même genre ne vient pas de leur essence même, car cette essence est différente en chacun d'eux, mais de certains éléments qui se retrouvent dans tous ces individus sans aucune différence, indifferenter: [1945]1 * de ne pas comprendre comment plusieurs hommes ne sont qu'un seul et même homme: [1946]1 * du monde intelligible est sorti le monde sensible: [1947]1 * les espèces et les genres, les plus élevés comme les plus inférieurs, sont les individus eux-mêmes, considérés sous divers point de vue.: [1948]1 * les individus seuls existent et constituent 1'essence des choses:
[1949]1 * par la suprême necessité des vérités éternelles.: [1950]1 * prêtre: [1951]1 * que non-seulement il y a des individus humains, mais qu'il y a en autre le genre humain, l'humanité, qui est une, comme il admettait qu'il y a un temps absolu que les durées particulières manifestent sans le constituer, une vérité une et subsistante par elle-même, un type absolu du bien, que tous les biens particuliers supposent et réfléchissent plus ou moins imparfaitement.: [1952]1 __________________________________________________________________

Index of Pages of the Print Edition

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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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