exemplary blessing to be chosen in Christ as to bee justified in Christ to be sanctified and glorified be following blessings imitating the first And if wee were elected without respect to Christ then have wee one spirituall blessing and not the meanest but the first and the greatest and not from or by Christ contrary to the Apostle saying God hath blessed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ Christ is therefore not onely the head of the Elect but also the Fountaine and Foundation of Election God not choosing Christ for an head untill hee knew his Members and together with him choosing them else this great grace and benefit of Election shall flow out of some other Fountaine than Christ 3. Consider that when these words he hath chosen us in Christ bee interpreted Hee hath appointed us to Salvation to be obtained in or by Christ applying Christ to our obtaining Salvation by him and not our Election and choosing marke I say our Article to despise this interpretation when it plainly severs these two and presevereth them both distinct to choose in Christ and to bring to Salvation by Christ So that Christ is as wel respected in our Election as in our justification and glorification which are things obtained to us by Christ if therefore Election bee virtutis signum as Chrysostome saith on Rom. 8. Quis intentabit crimina adversùs Electos Dei All that vertue which the chosen did approve was from Christ in whom hee accepted those whom hee found in him not from faith not from works but from Christ as it is in the cause of Justification If it be objected that by this the Election of God is quite taken away and his Justification is onely left him for to take Believers is an act of Justice and not of choise I answer that Election and Justification differ not in this that Faith in Christ is requisite to Justification but not to Election but the difference lyeth in a difference of time though in both faith in Christ be requisite The difference in time is this Before the Decree of God be past or when the Decree is past and gone out while the Decree was in making or was not yet determined that which did conclude it and determine it was choice and not justice for then God is said to have chosen Believers in Christ because when things were under deliberation and consultation what should be done choice had place and swayed all But after the Decree is pronounced and established when God beholdeth a Believer as infallible futurum then he justifyeth properly and electeth him not for his Election is already upon the infallibility of Gods foreknowledge and the immutability of his Will And this difference onely observed the Doctrine of our Election in Christ doth strongly confirme our Faith of Justification and Salvation by Christ as our Article saith after And our Justification by Christ doth much enlighten and cleare the Doctrine of our Election in Christ according to the three Hypotheses of Melancthon loco de praedestinatione 1. Iudicandum esse de Electione ex Evangelio 2. Totum numerum Electorum propter Christum electum esse 3. Non aliam Justificationis aliam Electionis esse causam Thus much of the first addition chosen Chosen in Christ 2. The Second Adjunct unto chosen is that they were chosen out of Mankinde Then by our Article all Mankinde was not chosen but some out of Mankind yet all Mankind was considered in the Omniscience of God frō the first man to the last for he that chooseth out of all must weigh and examine all Out of Mankinde not out of Angells kinde for seeing the Election is in Christ and Christ tooke not hold of the nature of Angels but of humane nature the Election must be out of humane kinde as taken hold on by Christ Christ being provided and Preached to humane kinde as one Mediator betweene God and Man The Man Christ Jesus who for us Men and for our Salvation came down from Heaven and was incarnate Lastly if humane kinde bee it out of which the Election is made it must bee distributed into two parts either as found in Christ or as found out of Christ because the Election is in Christ therefore out of Mankinde as something to doe with or some relation to Christ for if God in his Predestination had bent his consideration unto the Masse of Mankinde innocent and uncorrupted there had hee found no man Reprobable being that worke of his owne hand If to the Masse of Mankinde fallen and corrupt there had been found no man Eligible all being under the curse But considering Mankinde as under Christ that should die for it and should be Preached to the World there he found some eligible viz. such as laid hold on Christ by faith and some reprobable that being sinners received not the Saviour that would be sent to deliver them from curse and condemnation And thus much for the first act of God in the order of nature though the third thing mentioned in the letter of the Definition those whom God hath chosen in Christ out of Mankinde Now I come to the first thing in the Letter of the Definition but the second inward act of God touching them whom hee hath chosen viz. his everlasting Purpose and decree what to doe for them and how to doe it And first let mee treate of the Principal the purpose it selfe then of the additions and properties of this purpose The Article calleth it the purpose of God and not the purpose of man Every thing that is read though in ancient Fathers is not presently to be embraced as made our owne The word is S. Pauls Rom. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee not ambiguous whether it belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is true in both First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things first the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Typus or Archetypus the plot the forme or frame of allt things according to which all things that now are were made and wrought by God it selfe being first wrought that is devised and contrived and set in order by him The understanding of God is the Seat and Subject in which this plot and frame is described and as it were written as the plot of an Architect is drawne and set out in paper or in the sand for the helpe of his weakenesse that hee may see with his eye a modell of that which is in his minde and in time it may bee should be raised and builded by him Thus seemes S. Paul to use the word Eph. 3. 11. when hee saith The various Wisdome of God is knowne to Angels by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth a patterne that is followed and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the patterne was made by God himselfe in Christ Jesus as God doing
all and over all the whole the parts universa singula genus species individua demum ipsa individuorum ortus progressus successiones facta dicta cogitata sua aliena even to the last ends and events of things which will be manifested at the last judgement This they meane that would have Christ and Faith in him foreknowne by this science of simple Understanding before the Act of God Electing or Predestinating not staying at the foreknowledge of the fall not that they would make the Faith of the believers or Christ himselfe the causes of Gods Predestination but the Objects in Gods Knowledge when hee Predestinated both Christ and us 1 Pet. 1. 20. Eph. 1. 4 5. out of no cause but the good pleasure of his owne Will Now after the view of the whole World God finding this frame both possible to his Power and Good in his Wisdome to declare thereby his Justice and Mercy and all other his excellent attributes of perfection decreed to put it into being and into execution which was the first act of his practicall Knowledge calling up his Will to allow and approve and decree this goodly and glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mirror of his eternall Arist lib. de Mundo Power and Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this order of all things specially of humane kinde that great Masse out of which his Mercy and Justice and soveraigne Power draws forth vessells to honour and vessels to dishonor CHAP. II. Of the Will of God and the distinctions thereof IT is the proper worke of the Will to Predestinate or to Decree what of those infinite things which the understanding presented shall bee and come into light for unlesse the Will of God with his Power come to them their being knowne makes them not to be Praedestinatio est propositum propositum est actus practicus ultimus voluntatis ergo Praedestinatio magis importat voluntatē quà m scientiam P Ferrius p. 232. He saith Vltimus because there is an act of the Will even in knowing Primò enim volumus aliquid scire quam sciamus vel intelligamus deinde intelligimus tunc quod intelleximus voluntate probamus as it is a little above in the same Author Here then is the first Act of Gods Will chusing and refusing chusing these things that now are to bee refusing all the rest which he knew notitiâ simplicis intelligentiae of infinite variety but hee cast them into perpetuall darknesse and silence so according to the Psal 115. 3. Quaecunque voluit fecit The Will of God being in it selfe one and simple may be considered with diversity onely as conversant about things that are diverse his Will allowing them to bee diverse 1. There be some things therefore which God willeth as to bee done by himselfe by his owne Power as the World to bee created of nothing his Sonne to be sent into the World made of a Woman and such like This first Will of God never faileth because hee workes it himselfe alone by his Almighty power 2. There be some things which God willeth as to bee done by the Creature either as a naturall Agent as flowers to be drawne out of the Earth by the Sunne in the Spring or as by a voluntary Agent as righteous and good workes to be done by man yet God himselfe concurring and coworking with the Creature a naturall and voluntary Agent according to its kinde This second will oftentimes fayleth by the Creatures failing by whom God would have the worke wrought God permitting and not hindering the faile as he could 3. Some things God willeth and doth himselfe or with others as leading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent out of himselfe his own goodnesse and mercy as all the good wee have in Nature or in Grace our Creation our Calling our glory God beginning following perfecting all our good out of his abundant and never-failing bounty Some things hee willeth and doth as following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 led or urged thereunto upon occasion of some evill of the Creature as to forsake to punish or to destroy it and this is the Will of his Justice the maker of all the evill of paine which wee suffer This Distinction Damascen tooke out of Chrysostome on the first to the Ephesians and Anselme calls it voluntatem Misericordiae voluntatem Justitiae wherewith why some Divines should finde such fault I know not nor why it should not bee call'd the primary and chiefe Will of God and not a Velleity or a simple complacentia and the second a secondary and lesse desirable for these two may well stand and remaine together as in a tempest the will of the Merchant to save his goods abideth in him as his chiefe desire though now as the case stands hee by another will casts them into the Sea neither are they contrary one to the other seeing they have two objects diversly qualifyed a man as hee is Gods Creature and as hee is an impenitent Sinner him God would have sav'd and yet this God wills to perish There be many other distinctions of the Will of God which doe not availe to the opening of the Doctrine of Predestination and some of them availe not to the clearing of any Doctrine but rather to the obscuring of truth which we will omit I will shut up this head with this sentence There is nothing in the World that did not passe under the censure of the Will of God of some sort or kinde or other before it was as it passed under the view of his knowledge Voluntas Dei est prima summa causa c. The Will of God is the prime and highest cause of all spirituall and corporall motions for there is nothing visibly or sensibly which is not from the invisible and intelligible Court of the King of Kings either commanded or permitted according to the ineffable justice of Rewards and Punishments of thankes and retributions in that most ample and immense Republike of the whole Creation Prosper Epigram 58. Aug. de Trin. l. 3. c. 4. CHAP. III. Of Providence and Predestination THe Decree of the Will of God determining all other things besides those about man is called by the generall name of Providence The Decree of God whereby he determined concerning Man as a speciall and principall part of his Providence is called by a peculiar name Predestination Predestination is an Act of Gods Will from all eternity decreeing the Ends of all Men the meanes which he foreknows will bring them to those ends The ends be Life or Death eternall the meanes be the government of every particular Man in this life under more or lesse of the goodnesse or of the severity of God The Predestinating to some Men those meanes which God doth foreknow will bring them unto life is the Electing of them to life Deus praedestinatos non aliâ ratione in vitam aeternam elegit quam complacendo sibi in mediis
not be knowne to us unlesse it had beene but unlesse it had beene knowne to God before it was it had never beene De civitate lib. 11. c. 10. Prideaux also de scientia media pag. 54. Before these Times every Divine held for most certaine these things which follow 1. That God was the Cause of Things 2. That hee fram'd them not in himselfe onely but with his Will adjoyn'd 3. A twofold knowledge to bee distinguish'd one of Pure understanding the other of Vision and that to respect things Possible this Future things 4. That to be understood before the act of Gods Will this to comprehend that 5. Not that but this to be the Cause of things See Scientia simplicis Intelligentiae praeintelligitur actui divinae voluntatis whereby the same things that were respected as possible are now respected as future for actus divinae voluntatis accedens facit ut sint futura So my first doubt is cleared 2. The second doubt is whether future contingent conditionall things especially the free acts of a created will under supposition if such an one were created or placed in this or that order be a subject knowable by the understanding of God which is Simplicis intelligentiae the reason of the doubt is because they that dispute contra scientiam mediam Jesuitarum say Objectum hujus scientiae mediae perit per consequens ipsa scientia tollitur e medio quia omnes actus voluntatis liberae juxta decretum divinum determinentur sic ut Deus non aliter ipsos praesciat futuros nisi quia futuros esse decreverit Sic perspicacissimus Prideaux Againe about the name of Scientia media they will not strive veruÌ„ res substrata displicet quatenus actus liberos voluntatis creatae effingit qui decretum divinum non praesupponerent sed ordine saltèm pracederent This that displeaseth might indeed displease if Scientia Media did apprehend liberos actus voluntatis creatae as simply futuros for it is Modus scientiae simplicis Intelligentiae and scientia media partakes more of simplicis Intelligentiae than of liberae never to see more than the possibility of things and sees the futurition of them only upon supposition if God make them to come into being by his decree of Fiant Neither can this contradicting here stand good with the grants and concessions before and after Before convenit inter omnes Deum saltem aliqua scientia non conjecturali sed certissimâ absolutâ non tantum res ipsas sed uitiles ipsaruÌ„ combinationes sive connexiones praesentes praeteritas vel futuras necessarias vel contingentes ab aeterno scire and that the Dominicans are slandered when it is said they deny absolutely that God doth foreknow suâ—h future conditionate things Paulus Ferrius consenting that God doth know such things cap. 23. After there be six wayes by which God is said to know conditionata futura Quaestio non est an omnino cognoscantur sed utro horum modorum cognoscantur But I strive not for the manner how but if they be known any way certainly by Gods Simple Understanding which runs before any Decree of his Will onely a Will to supply them and to imagine them being granted that they shall absolutely be I have enough to conclude That all things whatsoever acts of God or acts of the Creature necessary free contingent future good evill that are after the Decree of God certainly knowne scientiâ Visionis were before the Decree when they were suspended under the pleasure of God whether they should absolutely be or no knowne as certainly Scientiâ simplicis intelligentiae for posito objecto qualicunque necessariò illud cognoscit intellectus divinus propter infinitatem essentiae ipsius posito itidem ex hypothesi objecto qualicunque necessariò intelligit Deus quid ex illo sit extiturum I will determine both these doubts in the words of Bellarmine lib. 2. de amissione gratiae cap. 17. Deus cognitione simplicis intelligentiae c. God by his knowledge of simple Vnderstanding knew man would fall if he were made not onely before his Creation but before he had decreed to make him Therefore according to our meane capacity that knowledge of this conditionall Proposition namely if Man be created he will sin doth precede Gods absolute decree of making Man for those things are first in God which are Necessary then those which are Voluntary seeing those things may not be in God these cannot but it is necessary for God to know all things which may be possibly knowne whether they be absolutely future or Conditionally otherwise he should not be of an infinite knowledge But it was not necessary but Voluntary that God should decree to make man For more ample proofe of this foreknowledge of God futuroruÌ„ contingentiuÌ„ c. I referre you to Suarez his second book in his Opuscula and to Vasquez disp de scientia Dei 64 deinceps It being confessed then that there is in God such a manner of Knowledge which wee call simplicis intelligentiae the next consideration is where wee shall finde him using it questionlesse no place is so fit to seeke it in as in the Divine act of Predestinating for as to Predestinate is the first and highest act of the Will so to know intelligentiâ simplici is the first and highest act of the Understanding and the most wise Agent willeth not that but which hee hath first most perfectly understood as before was said In the first Opinion of the five set down before there was no place at all given to Gods foreknowledge whence the defenders thereof have a hard taske to cleare themselves from making God the Author of Sin Sin being a futurum in the World and to be ordered and governed by God In the second Opinion it was confessed that God did use this his foreknowledge simplicis intelligentiae in understanding the fall of man to come if hee were created before hee decreed to create him which is right well done But what reason is there to stop this knowledge at this Object or at one free act of the first Man and not to extend it to all the free acts of all Men in all times God did understand by the same knowledge that if Christ were sent to the Jewes they would not receive him that if Peter were tempted he would deny his Master before he decreed either to send Christ or to create Peter If this question then bee how farre the knowledge of God extended it selfe before hee decreed any thing concerning Men whether unto the Creation of the Masse of mankinde in one or to the Fall of mankinde in the first man or to Christ to be sent into the World or to the Faith of men beginning or to their End and Perseverance to the beginning of the World or to the end thereof â—t is most agreeable to the infinite and glorious Wisdome and Knowledge of God to have extended it selfe unto
Faith for their recovery after notice taken of their impotency to rise again of themselves it seems an insulting mock and not a Call to say to sinners Turne repent believe and live unlesse there be some grace prepared for them whereby they may be able to repent and believe 2. Because it attributeth the Effect of obeying the Calling to the kinde of Calling it selfe and onely to one cause the operation of the Spirit as if many causes did not concur to produce an Effect and if any one faile the Effect faileth As if obedience to the Calling of God were not an Act of the will of Man under the ayde of the Spirit of God as if the ayde of the Spirit were never refused nor the Grace of God never received in vaine For though God be almighty and able to draw all second Causes unto his part and side yet he doth not use to disturbe or crosse the Nature of Causes nor the order of things which himselfe hath established 3. Because it maketh Gods Covenant to differ from all Covenants in humane affaires even in that which is essentiall to a Covenant yet this terme and title is borrowed from men the better to conceive of the Grace of God the duty of man In our Covenants each party hath something to performe and no one party doth all in a Covenant but by this distinction God is supposed both to provide infallibly to have the conditions fulfilled and also to fulfill his owne promises whereas all that he undertaketh for us is to make the conditions possible and not to be wanting in his helpe so far as is needfull for us Esay 59. ult And check me not that I am afraid to give too much to God lest I check you againe that you looke to be so much favoured as to be tyed to nothing Truth flattereth neither God nor Man Non est bonae solidae fidei c. T is not the part of a good and sound faith so to referre all things to Gods will and so to flatter every one by saying Nothing can come to passe without Gods permission that so we may imagine our selves are to doe nothing Tert. de Exhort Castitatis not far from the beginning CHAP. VIII Of Conversion THe Conversion of a sinner is the End which God seeketh in sending his Word and in Calling men Act. 3. 26. The Effect of Calling when it speedeth It may shortly be defined The Obedience of him that is called for it his part Vocantem audire obedire In Conversion there be two Termes A quo Ad quem From the power of Satan unto God Act. 26. 18. It is in all parts of Man In his Vnderstanding he is turned from darknesse to light In his Will from Idols of all sorts to serve the living God 1 Thes 1. 9. In his whole life from unrighteousnesse to Holinesse Rom 6. The Conversion of a sinner is also to be considered as Prima or Posterior The first is when a man of a naturall man is made a regenerate man and a member of Gods Church as the Gentiles called by the Apostles Act. 15. 3. Such were we all that are converted unto God having been first averted foolish disobedient deceived serving divers lusts Tit. 3. 3. The latter Conversion is when a regenerate man having committed iniquity and fallen into sin returneth unto God by repentance of that sinne Thus Peter that was foretold of denying Christ and that yet his faith should not finally faile was willed that he being converted should strengthen his Brethren Luk. 22. 32. See Bilson of supremacy pag. 278. 279. in 4. Next the Causes of our Conversion are to be considered without question Gods holy spirit working upon the heart of a sinner is the prime principall efficient powerfull Cause of his Conversion Turne us and we shall be turned Lam. 5. 21. in the beginning in the middle and in the end of it The word preached is the ordinary Instrumentall Cause Psal 19. 7. Adjuvant Causes are the Crosse that chastneth Jer. 31. 18. Blessings that draw and allure the prayers of others the holy example of others already converted c. But it is in question what part the Sinner himselfe who is the subject to be converted beareth in his owne Conversion being a living and reasonable Subject Whether he be active or passive in it when and how far whether he can further it or hinder it or whether it be possible for two supposed equally called one to be converted and not the other If so then whence this difference shall arise whether from God or from Man The determination of these questions cannot be cleare nor the manner of our conversion opened untill we have declared what is to be holden according to the Scriptures touching Gods free Grace and Mans freewill which we will indeavour to bring into more manifest light after so vehement Conflicts of the learned in all Ages which have raised clouds of obscurity to the losse of Truth amongst the strivers for it CHAP. IX Of Grace OF Grace and Freewill I will speak by Gods grace first severally then joyntly that so we may returne to the point of our Conversion to behold what be the parts of God therein and what of Man Of Grace I shall endeavour to declare the Thing the Distinctions the Necessity the Amplitude the Power and force thereof By Grace may be understood all that proceedeth from God out of free favour to an unworthy sinner tending to his Salvation yet here by Grace I will not understand the remaines of Nature as some light of Reason some sense of Conscience and the like though it was of Grace that these were spared and left to remaine in Man fallen Neither will I by Grace understand the Law describing the righteousnesse of works though the preacher of Grace doth use the Law to shew a sinner his Estate and to prepare him to Christ Nor will I understand the bare outward word of the Gospel though it be called Verbum gratiae Act. 20. 32. if not rather it be so called because the internall Grace of God goeth with it But by Grace I understand the internall Illuminations Teachings Motions Tractions Inspirations Operations Gifts of the holy Ghost merited by Christ to be given to the sinfull Sons of Adam in their fit time and order to the end to raise them fallen and to save them lost whence I shall call it with Saint August Gratiam Christi There is in man no merit of Grace for then grace were no grace there is only an occasion namely the wofull misery of Man which yet was in Gods pleasure to take as an occasion or to refuse it Even the good use of former Graces is no merit or cause of the giving of following Graces but the second are as freely given as the first for Gods good pleasure alone is the Author and Cause of that order and succession that is in graces in which he hath appointed to doe one thing in
c. And after pag. 27. Non hic queritur c. It is not questioned here simply whether God in the work of Conversion or in any other good worke doth move the Will resistibly for that we have affirmed formerly This is given then that Resistibility is never taken away See then secondly what remaines in Controversie De modo Resistibilitatis totalis est c. Touching the manner of Resistibility all question is made for this is that which we say when God by his effectuall Grace works in the Will Ipsum velle this Grace doth effectually produce Non-resistency and so for that time take away actuall resistance which is brought to passe by certaine knowledge and the prevalency of delight saith August Therefore doe we maintaine actuall resistence for that time to be certainly taken away because t is impossible such a resistence should consist together with effectuall Grace received in the Will Because these two things cannot co-exist together or be composed in the Will namely The Will to be wrought upon by effectuall Grace and the Will at the same time to resist which were as much as to say in the same Instant the Will not to resist and to resist or velle non resistere velle resistere Let us have leave a litle to search into this mystery De modo resistibilitatis tota lis est nay truly nulla lis est de modo resistibilitatis for resistibilit as est potentia resistendi actus now about resistibilitas the power there is no controversie for you grant neque innata neque adnata tollitur per gratiam in conversione here can be no question de modo resistibilitatis all must be de ipsa resistitentiâ or de modo non resistentiae for hoc est quod dicimus c. rem haud magnam dicitis Ideo enim contendimus c. de re minime dubiâ contenditis for is there any Remonstrant so silly to say Posit â gratiâ efficaci resistentiam ipsam manere that when the will doth actually yeeld that then it doth and can resist who beares a part in hac lite Plainly the State of the question is changed for the question of Contingency is not when things are in esse but before they were whether they were not possible to be otherwise Scholastici utuntur hîc erudita distinctione Quod fit consideratur duobus modis uno ut est jam in se extra suas causas hoc modo ipsum fieri transit in factum esse praesens in praeteritum proinde res illa non potest non esse dum est quia non potest non facta esse quae facta est Altero modo ut fluit à causa sive ut habet ordinem ad causam id est Quatenus est adhuc in manu causae atque hoc modo si causa est libera contingens potest res illa non esse contingenter est non necessario quia habet ordinem ad causam seu ut loquar cum Zabarella connexioneÌ„ cum causa non necessarium sed contingentem ita Goclenius The Question then of the Resistibility is before the very act of good or evill not in it It were sense I trow to say A regenerate man willeth sinne resistibly not in the very moment when he willeth it but because ere he willed it he could have resisted it so a Convert obeyeth Grace or willeth his conversion resistibly because ere he willed it he could have dissented Sinne is resistible though it be too late to resist when it is consented unto and Grace may be resisted though to say so is too late when it is accepted in the Will for to be received and then to be resistible cannot Coexistere 3. Againe granting that non resistentiam which is in the very act of consenting the question is still as doubtfull what is the Cause of this Non-resistance in cujus causae manu sita erat whether Gratia efficax be the cause or voluntas efficax for the selfe-same may be said of the Will that you say of Grace when the Will obeyeth it is impossible it should disobey or wil to resist No man can tell by the very act of obeying which is the cause of not resisting for put either of the two Grace or Will to remove resistance it is surely gone in the act of consenting And to me it seemes demonstrable that the Will is the proper cause that ends resistance or refuseth to resist First because that gratia efficax which you speak of so much is but nomen sine re there being no such Grace that can determine the Will but it destroyes it the nature of the Will being to determine it selfe Secondly because to resist and not resist are the proper acts of the Will as to convert repent beleeve are the immediate acts of man who converteth repenteth beleeveth and are not the acts of God though without his help and power they are not produced which is a plaine signe that man is later in the operation than God in the order of Nature by whom the act was terminated Our Church in the Homily of Salvation 1. tomo understands the matter thus First for the necessity of something to be done on our part for our justification to Gods mercy on his part and Christs satisfaction on his part concurs on our part a true and lively Faith in the merits of Jesus Christ which yet is not ours but by Gods working in us Secondly how it understands this Not ours but by Gods working in us a lâ—â—tle lower it declarerh Lively faith is the gift of God and not mans onely worke without God This might suffice sober wits that all confesse Gods grace to prevent to operate to helpe mans Will and the Will of man to have some office and part under the Grace of God though we were not able to expresse or declare the manner of the coworking God promiseth to Circumcise the Heart Deut. 30. 6. and Man is commanded to Circumcise his owne heart Deut. 10. 16. Jer. 4. 4. God promiseth to put a new spirit into man Ezek. 11. 19 and men are commanded to make them a new heart and a new spirit This promise and this commandement are both Evangelicall The promise supposeth and implyeth our utter impotency of our selves to doe these supernaturall acts and tendreth unto us the power assistance and operation of God to comfort and encourage us The commandment supposeth and implieth a power in us by the power of God to endeavour and to doe something towards these supernaturall acts and that they are our acts doth appear for that they savour of our imperfections from whence it is that we daily accuse our selves and complaine of the weaknesse of our faith the coldesse of our love the pride of our hearts though it be true that God hath given us faith love humility Why doe we not rather magnifie the gifts and graces of God but extenuate and disgrace them like
Hee shall not pronounce thus But what then shall he say Goe yee cursed into everlasting fire for yee saw me an hungry and fed mee not c. But these are not the common sinnes of all mankinde but the particular faults of every particular man which therefore shall then be specially objected to every one lest in that sharpe torment and griefe of minde they should presume to beg mercy of God who themselves have denyed mercy to their poore Brethren craving it CHAP. XX. An Abridgement of the whole Doctrine of this Booke TExts the Foundation of it Acts 15. 18. Knowne unto God are all his Workes from everlasting Psal 135. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth Rom. 8. 29. Whom he did foreknow he did predestinate 1 Pet. 1. 2. To the Elect according to the foreknowledge of God the Father Ephes 1. 3 4. Blessed be God who hath blessed us with all spirituall blessings in heavenly things in Christ according as hee hath chosen us in him before the foundation of the World To conceive aright of the Order and Manner of the Divine Predestination in the Minde of God revealed unto us in the holy Scriptures after our manner of Understanding It is necessary to consider something of the Nature of God who did predestinate and something of the Nature of man who was predestinated Of the Nature of God chiefly in this matter must be considered with humble Reverence His infinite Vnderstanding or knowledge His just Will His Soveraigne Dominion His knowledge may be conceived of two sorts that which is called Scientia Visionis knowledge of Vision or that which is scientia simplicis intelligentiae knowledge of simple or meere Understanding that is called also scientia libera because it followeth some free act of the Will of God this is called Naturalis Naturall because it is in God who is of Infinite Understanding before any act of his Will be supposed to have passed His knowledge of Vision or of sight is onely of those things which either have or shall have a being and therefore this knowledge is after Predestination and builded upon it for when Predestination hath decreed what things shall be then God by his Understanding of Vision doth know them as beholding them Seeing then this knowledge is after Predestination is finished and concluded it hath no place in the Act of God predestinating neither can any thing that is under such knowledge or sight be any cause or rule of Predestination whence it appeareth that Rom. 8. 29. Whom he foreknew he did predestinate such foreknowledge of Vision cannot be understood seeing there Foreknowledge goes before Predestinating as Predestinating goes before Calling and Calling before Justifying So that they speak improperly that use the termes of praevisa fides for fides Praecognita in the Question whether Faith foreknown have any place in Gods Predestination with this knowledge then of Vision we have no more to doe in this matter Gods knowledge of pure or simple Vnderstanding is of the same things that are predestinate to be but before they were predestinated and of infinite things more besides them all which it understood and compared together before any thing was decreed or determined to be This knowledge is founded on Gods Omnipotency for he knoweth his owne power and so it is of things but as possible to be if he please to give them being and he knoweth also by this his Understanding if he please to give them being what will be their Operations and effects and what may flow or issue from them either as they are Naturall Agents or Voluntary So by this meanes the knowledge of God ariseth to an infinitenesse and to be without number as the Psalm saith 147. 5. But if it should be limitted to these things alone which have a being and are within the circle of heaven or within the compasse of the ages of the world the knowledge of God should in a sort be finite since these things though to us they be many yet certainly they are finite Now the first act of Predestination was in choosing these things to be which now are and the decree to put them into being refusing and rejecting infinite other things which God knew as possible as these and which might have beene if it had pleased him But of this predestination of all things that are and the rejection of such things as are not our inquiry and dispute is not but of Angels and Men that have a being in what order and manner some were predestinated to life and some rejected To which my answer is that this was not done without that selfe-same foreknowledge of simple Understanding of this part of the world Angels and Men which was used in the predestinating of the whole That is to say 1. That God did Understand that if it pleased him to create among other his glorious workes some creatures endued with reason and of a free Nature they would be more fit than the rest for him to shew forth in them his wisdome goodnesse bounty justice mercy fidelity and all his glorious properties yet it remained at his pleasure to create them or not 2. That he did understand that such creatures according to their freedome would vary in their choices some cleaving fast to good some declining to evill he knew this not onely in generall and as possible but particularly the very persons if they were created and put to the tryall yet it remained at his pleasure to create them or to try them or no to permit or hinder any of them in their choices which he knew how to doe if he would 3. That he did understand that of them whom he knew would forsake their first good estate if he permitted them hee might justly forsake some and punish them for their rebellion or he could find means to restore them and reconcile them to himselfe but yet he determined neither 4. That he understood that it might be more justifiable and equall not to spare Angels but to shew mercy to Men as more fraile and weake as also deceived by Angels Yet he would consider what to doe 5. That he understood that if he should out of that mercy provide excellent meanes sufficient to raise men fallen and to restore to them power and freedome to work like reasonable and free Agents in the Use of those meanes to their Salvation he understood I say that among many some would thankfully receive his mercy some ungratefully reject it for the sake of the pleasures of sin the very particulars he knew of al his own mercies in their several degrees and varieties of all the Persons in their severall conditions and events but still the determination what should be done or permitted of all this was as it were held in suspence 6. That he understood that if he should condemne them that had refused his many mercies and should receive them to favour that returned to him he should doe justly to
the promise testifyeth against them that say God hath decreed afore to whom to give Faith and to whom to deny it out of the multitude of Mankinde fallen out of his owne pleasure that they asmuch as in them lyeth make God a Lyer and a Dissembler The last Caveat or direction is not much different from the former That in our doings that Will of God is to be followed which wee have expresly declared unto us in the Word for this Doctrine ariseth from the true and necessary distinction of the Will of God which is Deut. 29. 29. into secret and revealed and that of the Schoole into Signi Beneplaciti which some abusing by thinking that God may have another will secret and different about the same thing whereof hee hath a declared and revealed Will or that which is signifyed is lesse pleasing than that which is secret called Beneplaciti doe forsake or neglect his Will revealed to fulfill his Will secret which they count to be his onely Will As in this present matter when the Word of God revealeth it to be the Will of God that every hearer of the Gospell doe repent beleeve and be saved some man granting this to be Gods revealed Will and signifyed Will may notwithstanding imagine that God hath another secret Will and that of his good Pleasure which shall stand not to have him repent nor to beleeve nor to be saved And this imagination is commonly founded upon the Doctrine of Predestination which excludeth Prescience and makes God to proceede immediatly to his Election upon the consideration of the fall of Mankinde But against this our Article adviseth to follow in our doings the Will of God declared in his Word and this it doth not onely by way of advice as if it were at our liberty and onely the best and safest way but even out of necessary grounds For 1. First That which is secret and hidden can be to us no certaine ground to build upon for who knowes God will not give him leave to repent beleeve or bee saved 2. That there can be no secret Will of God contrary to his revealed and declared Will for this were to make God a Lyer but even these two secret and revealed have two divers Objects or of one Object yet divers times wherein they are placed As for Example That there shall bee a day of judgement is the revealed Will of God but when that day shall be is secret to us though determined and knowne to God these be two Objects that a day shall be and when that day shall bee Againe the Gospell of our Salvation before the World was was a secret counsell and Will of God but since the World was it hath beene revealed and opened to the Prophets and Apostles and is no more hidden but manifested the same thing in both but in two times in the one hidden in the other revealed being well-pleasing unto God while it was secret and not ceased to be so being signifyed and declared to the sons of men To conclude This expressed Will of God whereby hee commands all men that heare the Gospell to beleeve it Joh. 6. 29. 1 Joh. 3. 23. and whereby the disobedience of them that believe not is aggravated Joh. 3. 19. 2 Thes 1. 8. strongly perswadeth mee that the way to life is yet open and that Salvation is to be had untill that Commandement come nay untill it bee contemned and despised And that the God of Truth who useth simplicity and sincerity in all his sayings and who will overcome when hee is judged hath not made so much as any secret Decree not to give a man Faith nor Salvation whom hee commandeth to beleeve the Gospell before the consideration of this Commandement given and the disobedience thereto observed in mente Divinâ omnisciâ And therefore all Opinions and Imaginations of Predestination determined before the consideration of obedience or disobedience to the Gospell in the Church where the Gospell is preached are utterly to bee excluded which if I obtaine in this Discourse Habeo intentum and for this Appello Evangelium Appello hunc Articulum Ecclesiae Anglicanae FINIS Dr. POTTER His own VINDICATION Of Himselfe By way of Letter unto Mr. V. touching the same Points VVritten Julii 7o. 1629. LONDON Printed by J. G. for John Clark and are to be sold at his Shop under S. Peters Church in Cornhill 1651. The Preface to the Reader AFter the publishing of the former Treatise was concluded on the ensuing Letter very fortunately was met withall and by the advice of grave and serious men judg'd fit to be made publike as well for strengthning of our Evidence touching the Points in difference that where a single Testimony though never so pregnant is not able to carry the Cause there according to Gods owne Rule this Word of Truth might be established in the Mouths of two or more witnesses as also to let the World see how the Eyes of specially the most sharp-sighted in both Universities looked one and the same way and that those famous Sisters unanimously concentred in their Opinions even in those dayes when these Controversies were first ventilated As for the Occasion of this Letter you may be pleased to understand Dr. Potter having Preached at the Consecration of the late Bishop of Carlisle 150. Martii 1628. did afterwards Print his Sermon Anno 1629. which his ancient Friend Mr. V. having perus'd it seemes hee boggled at some passages therein yet with a friendly though somewhat vehement affection in a Letter hee expostulates with the Doctor touching his change of Opinion as hee conceived The Doctor for his friends satisfaction and to quit himselfe of inconstancy presently returnes him this modest yet very judicious and Rationall Answer And for the Readers Ease that hee may rightly understand and judge whether Mr. V. had any just cause of exceptiō against the Doctor those passages of the Doctors Sermon at which the exceptions were taken are herewith Printed as followeth For our Controversies first let mee professe I favour not I rather suspect any new Inventions for ab Antiquitate non recedo nisi invitus especially renouncing all such as any way favour or flatter the depraved nature and will of man which I constantly beleeve to be free onely to evill and of it selfe to have no power at all meerely none to any act or thing spiritually good Most heartily embracing that Doctrine which most amply commends the Riches of Gods free Grace which I acknowledge to be the whole and sole cause of our Predestination Conversion and Salvation abhorring all damned Doctrines of the Pelagians Semipelagians Jesuites Socinians and of their ragges and reliques which helpe onely to pride and prick up corrupt nature humbly confessing in the words of S. * Test ad Quir. lib. 3. c. 4. Cyprian so often repeated by that worthy champion of grace S. †Cont. dua◠epist Pelag. l. 4. cap. 6. Austine In nullo gloriandum est quandoquidèm nostrum