Perhaps the different terms of the above position may be more clearly stated thus:

  1. agens causator
  2. actus causativus:
  3. effectus causatus:
  4. consequentia ab effecto.
  1. The co-eternal Son of the living God, incarnate, tempted, crucified, resurgent, communicant of his spirit, ascendant, and obtaining for his church the descent of the Holy Ghost.
  2. A spiritual and transcendant mystery.
  3. The being born anew, as before in the flesh to the world, so now in the spirit to Christ: where the differences are, the spirit opposed to the flesh, and Christ to the world; the punctum indifferens, or combining term, remaining the same in both, namely, a birth.
  4. Sanctification from sin and liberation from the consequences of sin, with all the means and process of sanctification, being the same for the sinner relatively to God and his own soul, as the satisfaction of a creditor for a debt, or as the offering of an atoning sacrifice for a transgressor of the law; as a reconciliation for a rebellious son or a subject to his alienated parent or offended sovereign; and as a ransom is for a slave in a heavy captivity.

Now my complaint is that our systematic divines transfer the paragraph 4 to the paragraphs 2 and 3, interpreting

proprio sensu et ad totum

what is affirmed

sensu metaphorico et ad partem

, that is,

ad consequentia a regeneratione effecta per actum causativum primi agentis, uempe