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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45400	Charis kai eirēnē, or, A pacifick discourse of Gods grace and decrees in a letter of full accordance / written to the reverend and most learned Dr. Robert Sanderson by Henry Hammond ... ; to which are annexed the extracts of three letters concerning Gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of London.	Hammond, Henry, 1605-1660.	1660 (1660)	Wing H519; ESTC R35983	108,515	176

and setting up our own imaginations if not prejudices for the oracles of God If this were well thought of it would infallibly set a period to all further disputes on this subject And the proposition which I have last set down from you is so irrefragably convincing that I hope it may be successful to so good an end and all men that read it resolve it their duty to preach no other Decrees of God from Scripture but this that all that receive the Gospel preached and live according to the praescript rule thereof for that is to receive Christ as there he is offered to them as a Lord and Saviour shall be saved and all they that reject it when it is thus revealed or live in contradiction to the terms whereon it is established shall be damned This would probably change curiosity into industry unprofitable disquisitions into the search and trying of our own wayes and working out our own salvation § 39. To this proposition if it shall be granted you annex two Corollaries and I that have not onely yielded but challenged the undoubted truth of the Proposition can make no question of the Corollaries The first is this § 40. That it will be impossible to maintain the Doctrine of Vniversal Grace in that manner as the Remonstrants are said to assert it against the objection which is usually made by their adversaries how evangelical Grace can be offer'd to such nations or persons as never had the Gospel preached unto them § 41. The truth of this Corollary as of all other must be judged of by the dependence from the Principle the connexion it hath with the former proposition That spake of the Decrees as they are set forth in Scripture and of the condition required of them that are elected to salvation receiving Christ preached as he is offered in the Gospel and accordingly it is most evident that they that will found their Doctrine on Scripture must find not onely difficulty but impossibility to maintain the gift of evangelicall Grace which I suppose to be a supernaturall power to believe and obey the Gospel to those to whom the Gospel hath never been revealed What the Remonstrants are said to assert in this matter I shall forbear to examine because I design not to engage in any controversie at this time with any onely as on one side it is evident that their adversaries can receive no benefit by the objection the salvability of all to whom the Gospel is preached being as contrary to their Doctrine of onely the Elect as it would be if extended to the heathens also all Christians being not with them in the number of the Elect so on the other side I should think it strange that in our present notion of Evangelical grace for a strength from God to receive and obey the Gospel preached it should by the Remonstrants or any other be affirmed from Scripture that it is given or offered to those to whom the Gospel hath not been revealed S. Paul stiles the Gospel the power of God unto salvation and the preaching of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration of the spirit and indeed the spirit is in Scripture promised onely to them who believe in Christ and therefore speaking of what may be maintained by Scripture and confining the speech to evangelical Grace the Universality of it can no farther be by that maintained to extend then to those to whom the Gospel is preached for if Faith cometh by hearing and hearing by the word i. e. preaching the Gospel it must follow they cannot believe and so have not Evangelical Grace or strength to believe without a Preacher § 42. And therefore I remember the Learned Bishop of Sarisbury Doctor Davenant in his Lent Sermon I think the last he preached before the King declared his opinion to be as for Vniversal Redemption so for Vniversal Grace within the Church and as for this he was I think by none accounted an Arminian so I never heard any that was of the Remonstrant perswasions unsatisfied with the scantness of that declaration but thought it as much as speaking of Grace in the Scripture notion of it evangelical Grace could with any reason be required of him § 43. As for the state and condition of heathens to whom the Gospel is not revealed and yet it is no fault of theirs that it is not as all those that lived before Christ and many since as it is evident the Scripture was not delivered to them nor consequently gave to us Christians rules for the judging of them so it is most reasonable which you add in your second Corollary which is this § 44. That into the consideration of Gods Decrees such nations or persons are not at all to be taken as never heard of the Gospel but they are to be left wholly to the judgement of God since he hath not thought fit to reveal to us any certainty concerning their condition but reserved it to himself amongst his other secret counsels the reasons of his wonderful and unsearchable dispensations in that kind To which I most willingly subscribe in every tittle and challenge it as the just debt to the force of that reason that shines in it that no man pass fatall decretory sentences on so great a part of mankind by force of those rules which they never heard of nor without hearing could possibly know that they were to be sentenced by them And this the rather upon four considerations which Scripture assures us of First that as all men were dead in Adam so Christ died for all that were thus dead for every man even for those that deny him and finally perish which as it must needs extend and be intended by him that thus tasted death for them to the benefit of those that knew him not for if he died for them that deny him why not for them that are less guilty as having never heard of him especially when 't is not the Revelation of Christ to which the Redemption is affixt but his Death so the certain truth of this is most expresly revealed and frequently inculcated in the Scripture though nothing be there found of Gods decrees concerning them upon this ground especially that no person of what nation soever should have any prejudice to Christian Religion when it should be first revealed to him when he finds his interest so expresly provided for by so gracious a Redeemer who if he had not dyed for every man 't were impossible for any Preacher to assure an Infidel that he dyed for him or propose any constringent reason to him why he should believe on him for salvation To this it is consequent that whatsoever Gods unrevealed wayes are to deal with any heathen what degree of repentance from Dead works obedience or performance soever he accept from them this must needs be founded in the Covenant made with mankind in Christ which you most truly have established there being no other name under heaven

finally § 99. In this proposition I can fully yeild my concurrence if by rendering my reasons for my consent I may be allowed to expresse what I mean by it This I shall do through the severall branches of it 1. I believe not onely that securely we may but that of necessity and under the pain of contradiction in adjecto we must admit the doctrine of Perseverance of Gods Elect and the certainty most unquestionable certainty thereof Gods Election of any person to the reward of the covenant being undoubtedly founded in the perseverance of that person in the faith this perseverance being the expresse condition of the covenant He that endureth to the end the same shall be saveá he and none but he but if he draw back Gods soule hath no pleasure in him § 100. Which that it is nothing available toward concluding that they which can fall totally from their justified state may not yet fall finally also I infer to be your sence from your great dislike to the Calvinists Salvo taken from the distinction of a true and temporary faith which assures me you take that faith for true which yet is but temporary then which nothing is more contrary to the establishing the perseverance of all the faithfull unlesse there be some promise that all temporaries shall so recover again before their death as finally to persevere which as I think 't will not be pretended so if it be they are no longer temporaries or unlesse it cease to be in their power to continue in their sins into which they are fallen which sure it cannot unlesse the grace of perseverance be irresistible which if it were there is no reason why that of conversion to all that are converted should not be irresistible also § 101. 2. For their great perhaps totall interruptions and intercisions in the meane time I can no way doubt but those are subject to them who yet upon Gods foresight of their returne and persevering constancy at length are elected to salvation It is certain which the Article of our Church saith that as they which have received the holy Ghost may depart from grace given and fall away so by the same grace of God they may returne again and then returning they may no doubt persevere and then 't is certain they are elected to salvation the mercy and pardon in Christ extending not onely to the sins of an unregenerate state and the infirmities and frailties of the regenerate but also to all the willfull sins and falls of those that do timely returne again by repentance as David and Peter did but Judas certainly Solomon possibly did not and then continue stedfast unto the end And so 't is onely the finall perseverance that is required indispensably of the elect which is reconcileable with their great perhaps totall intercisions § 102. But 't is not amiss here to advert that this doth no more suppose or include the reconciliation or favour of God to those that have been once regenerate when they are fallen into grosse sins then to the unregenerate remaining in the same or greater sinns it being as possible in respect of us perhaps more probable in respect of God that the unregenerate may convert and persevere and then they are approved to be the elect as that they that were once regenerate but now fallen may return again It is as certain from before Paul's birth and from all eternity that he was elected as that David or Peter was and then either his blasphemous persecuting the name of Christ must have been at the time when he was guilty of that reconcileable with Gods favour viz. before his conversion and then for the gaining of Gods savour what needed his conversion or else Peter's denying and abjuring of Christ Davids adultery and murther must not be reconcileable notwithstanding their supposed Election For as to the sonship of their former life that will no more excuse their contrary wasting sins then the future sonship of the other nay it will set the advantage on the other side the unconverted Saul obtaines mercy because he did it ignorantly in unbelief Whilst their sins have the aggravation of being sins against grace and forsaking and departing from God which respect makes the state of Apostates as the most unexcusable so the most desperately dangerous state § 103. 3. That there is a Certitudo Objecti to all the Elect cannot be doubted for if they be elected to salvation they will finally persevere if they persevere not they were not elected Again this certainty of the object is a certainty in regard of the knowledge and purpose of God 1. Of his knowledge that either they will not fall or if they do that they will rise again and then finally persevere 2. Of his purpose or decree of election that every such finally persevering though formerly lapsed Christian shall be saved § 104. 4. For the Certitudo subjecti as I consent to you fully in disclaiming any necessity of that so I suppose it is wholly extrinsecall to this subject devolving to this other question not whether every one that is elect be sure he shall not fall away but whether every believer be or ought to be sure of his election Of which if he were sure I could not resist his being obliged to believe himself certain of his finall Perseverance Election and finall failing being incompetible § 105. Having given you this interpretation of my sence and so consent to each branch of your proposition I have no more to add but that if you mean it in a farther sence proportionable to your former conjecture on the head of decrees of Bishop Overall's opinion I shall no otherwise debate or question it then I did that and so the fate of this and that are folded up the one in the other and if the Scripture shall be found favourable to the one it shall be yeilded and then there will be no controversy of the other § 106. Onely I desire to add that it will deserve our speciall care and warinesse so to deliver our thoughts in this matter that we leave no man any ground of hope that in case he depart from his duty and so fall from Grace or into any willful act or habit of sin he shall yet be so preserved whether by Gods Grace or by his power and providence that he shall not finally dye without repentance for as there is no promise of God to found that hope so in time of temptation to any pleasurable transporting sin c. it will be in danger to betray and ruine him that hath a good opinion of himself especially if he hath been taught that faith is a full assurance of his Election § 107. The same I say of Grace as it signifies the paternall favour of God to his Elect children which is thought by some to be onely clouded and as to their sense and present experience and comfort darkned

and in blisse hereafter that so his earthly Crown may serve to enhanse and enrich his heavenly Grant this O King of Kings for the sake and intercession of our Blessed Mediator Jesus Christ THE END LONDON Printed for Richard Royston at the Angel in Ivie-lane 1660. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1. 5. Five Positions agreed on by all Three heads of difficulty Of reconciling Praescience with Liberty of Contingency Of the manner and measure of the cooperation of Effectuall Grace with the free will of man How to attribute all good to God and evil to our selves * Matth xi † Rom. x. Saint Pauls O the Depth An History of Doctor Sandersons thoughts in these points D. Twiss his way Causes of rejecting it * L. 1. digr 9. † Ibid. digr 10. The Supralapsarians way The Sublapsarians Reasons against both The negative part sufficient to Peace c Our Churches moderation The Kings Declaration in order to Peace Good life Difference between Opinions and Conjectures Three Propositions concerning Gods Decrees Mans Fall The giving of Christ for Mankind The new Covenant The Decree of publishing the Gospel to all the world Evangelical Obedience Matters of Conjecture The first The object of Scripture Election All Scripture decrees conditionate Temerity of introducing absolute Decrees Whether the heathens have Evangelical Grace Of the condition of those to whom the Gospel is not revealed Four Considerations concerning them The first The second The third De lib. A●bit l. 3. c. 16 The fourth The second Conjecture an undoubted truth Inward grace annexed to the Ministry of the Gospel The third Conjecture of effectual Grace and Scripture-Election and Reprobation Animadversions on this Conjecture The first The second from Scripture And Reason In Ep. ad Epictes In libel de fide symbolo in Tom. iii. And the unreconcile ableness of this conjecture with making man preach'd to the object of the Decrees The Doctrine of supereffluence of Grace to some acknowledged But this of supereffluence no part of the Covenant of grace * ●●d Bera●●●th Difficulties concerning supereffluence I. Whether it be not Resistible II. Whether it belong not rather to providence then Grace III. Whether this be it to which Election is determined Considerations from Scripture opposed to the former conjecture Luk. ix 62 Act. xiii 48. Jo. vii 17. Mat. xiii 8. Luc viii 15 Mat xiii 1● Jam iv 6 Mat xi 5 Mat. xix 14. and v. 3. Luc. vi 22. 1 Cor. 1. 27. The ground of Effectualness of grace more probably deduced from probity of heart * ●er iv 3. This probity no natural preparation but of Gods planting by preventing grace The one objection against this satisfied * Mat. xiii 13. The safeness of this stating * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. Bostr Compared with the other * Cap. iv 5. An Anacephalaecsis of the Doctrine of Gods Decreess Of Election Of Reprobation The Conclusion Of the Efficacy of Grace The Power of Grace in conversion c What the freedome of will now it Ability to sin All good due to Grace Predetermination and irresistibility How unreconcileable with Christian principles Of Arminians attributing too little to Grace Of Judas whether he were not converted * Joh. xvii 12 Whence discrimination comes From mans liberty to resist From Gods Preventions Nothing imputed to man but power of resisting The whole work of conversion to Grace Of the congruous manner c. making Grace effectuall This a member of the former Conjecture Fortiter suaviter What is the only question here Mat. xi 21. a special prejudice to the Conjecture Consistance of Grace and free will The difficulties in the Schoolmens way whence How easily superseded Of falling from Grace Our Article Grounds of it in Scripture In the old Testament Ch. iii. 20. xviii 24. In the 〈◊〉 Luk. xxii 32 Joh. xxi 25. Mar. xiv 29 31. Joh. xvii 12. vi 37. 1 Tim. 1. 20. 2 Tim. ii 17. 1 Cor. x. 12. 2 Pet. ii 21. S. Augustin Of perseverance of the elect Mat. 24. 30. Heb. 10. 30. Temporary faith may be true The elect subject to intercisions The falls of those that have been once regenerate no more reconcileable with Gods favour then of the unregenerate Nay the advantage is on the unregenerates part 1 Tim. 1. 13. Certainty of the object Certatinty of the subject 〈…〉 Of Gods favour to rebellious children No comfort for such from 2 Tim. ii 19. The Marcusians heresie in this point a good warning The Conclusion Two difficultyes An argument from the unfathomableness of Gods providence The distinction between providence and grace The force thereof against the forementioned conjecture Other considerations to prejudice it The other way confirmed from the parable of the sower The question what makes sufficient grace effectuall Punctually answered by Christ The fourfold difference of soile The one question divided into foure The first The second The third The fourth The Character of the honest heart The Conjecture compared with this other way One pretension for the Conjecture From the finding the hidden treasure The conversion of Augustine Of Saul The distant fate of two children Answered The point of the difficulty Whether the barely sufficient Grace be universally inefficacious No pretense for this Providence allowed to assist Grace But is of no force to the Question A Phansie of Gods giving the Elect ipsam non-resistentiam Examined and found weake Considered in relation to this phansie Phil. ii 13. The second difficultye Concerning Gods withdrawing sufficient grace The severall wayes of Gods withdrawing grace The first rather with-holding Consists with his affording sufficient The second Not totall The third totall but only for the time and neither simply totall Rom. li. 4. The fourth total yet it self designed as a Grace most effectuall of any 2 Cor. xiii 10. 1 Tim. i. 20. Gods punishments instruments of his Grace The fifth totall and finall withdrawing of all Grace by excision The sixth before excision The word is not accompanied with Grace to the damned or the highest degree of obdurate Rom. 1. 1● Where any softness none of that Pharaoh the onely example of it in Scripture Rom. ix 17. Necessitas ex hypothesi Objective being Socinus's doctrine Calvins Gods foresight of sins Difference betwixt Praedetermination and Praevision Omniscience proportionable to Omnipotence Future contingents with in Gods reach Proved by Gods immensity Socinus's argument answered Of the contradiction A second objection Inconveniences enumerated and answered The first The second The third The fourth The fifth The foreseeing of Judas's sin The argument from thence defended Hom. 83. ●● Mat. The ground of our assertion Gods immensity and the no implicancy of a contradiction Gods immensity extends to the knowledge of all things possible An objection against that answered Gods immensity supposed not proved A second objection What is meant by commensuration to all time A third objection Answered What is future is objicible to God So what is meerly possible A fourth objection answered Orat. 4● No proportion between our finite and Gods infinite Asist objection answered God may know that which actually is not A sixt objection answered Gods seeing every thing as it is A seventh objection answered An eigth objection answered Difference between possible and future All Gods acts are not ab aeterno A ninth objection answered Gods knowledge suitable to his power Gods coexistence to all that ever is not to what never shall be The enforcements of the former objections answered The first enforcement of the first The second Possible and meerly possible differ Scientia media The third de Fato The first nforcement of the second The second The third Great difference betwixt rendring and finding certain The great consequence of this difference The defence of the objected inconveniences answered The first The second Prescience makes not exhortations vain The example of Pharoah Acts of Gods wisdome not submitted to our censure Gods antecedent and consequent will The uneffectuallness of Gods acts not chargeable on him Force not competible to a rational vineyard The third Wilfull falls are not unavoidable Nor made so by Gods prescience Gods love to mankind engages him not to prevent them by death whose fall be foresees If it did it is nothing to the case of prescience here Adams sin foreseen by God yet not prevented Evidence that it was foreseen The same of all other sinnes That prescience derogates not from omnipotence Gods prescience derogates not from his goodness S. Augustine and Lud. Vives their sense of prescience Philocal c. 23. c. 11. Origens testimony p. 72. p. 73. Ibid. Ibid. Ibid. Hypothetical foreknowledg The fourth 's Salvability of Judas as conclusible from Prescience as damnation The fifth Gods serious call to those who he sees will die Gods foresight of mans rejecting his calls and the criminousness thereof a proof of the seriousnes of them The predictions of Judas could not be fulfilled in another Not conditionall So that of Peters denyall Prediction of sin cannot be conditionall The issue of the whole question whether prescience of contingents imply a contradiction The lawes of contradictions The argument holds equally against the Trinity and unity What is present to God is not eternall Two propositions The first of God immense science The proof of it The second of contingency and liberty The proof of it The conclusion