Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	object_n	reason_n	use_v	10,092	5	11.0614	5	true

Text snippets containing the quad

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 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

you say there are many other passages of Scripture on which 't is founded I shall mention but two 1. that of the Apostle who cals preaching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the Spirit which the Father expresses by verbum vehiculum Spiritus the word is the chariot in which the Spirit descends to us 2. that description of resisting the holy spirit which S. Stephen gives us Act. vii 51. by their being like the Jews which persecuted the Prophets which spake unto them which concludes the holy spirit to be given with the preaching of the Gospel else how could the rejecting and persecuting the one be the resisting of the other So likewise though you mention but one reason yet that is as constringent as many nothing but sufficiency of supernaturall Grace being competent to render him that is acknowledged naturally impotent unexcusable And therefore deeming that abundantly confirmed to advance it above a disputable probleme I proceed to the next Proposition the third which you rank under the style of Conjectures It is this § 52. That because the sufficiency of this General Grace notwithstanding through the strength of naturall corruption it might happen to prove uneffectuall to all persons God vouchsafed out of the supereffluence of his goodness yet ex mero beneplacito without any thing on their part to deserve it to confer upon such persons as it pleased him to fix upon without inquiring into under what qualifications preparations or dispositions considered a more speciall measure of Grace which should effectually work in them faith and perseverance unto salvation This you say you take to be the election especially spoken of in the Scriptures and if so then the Decree of Reprobation must be nothing els but the dereliction or preterition of the rest as to that special favour of conferring upon them this higher degree of effectuall Grace Against this you say you know enough may be objected and much more then you esteem your self able to answer yet to your apprehension somewhat less then may be objected against either of the extreme opinions § 53. Of this Proposition as being the first by you produced to which your caution seems to be due some things may in passing be fitly noted First that for the stating of that community which is here set down as the object of Election and reprobation and exprest by a generall style all persons this Caution is necessarily to be taken in that the proposition is not to be interpreted in the utmost latitude that the style all persons is capable of but as analogy with your former doctrine strictly requires for the generality of men preach'd to and so neither belongs to heathens nor to the Infants or Idiots or uninstructed among Christians but to those that having the Gospel revealed to them and sufficient grace to enable them to receive it are yet left in the hand of their own counsell whether they will actually receive it or no. § 54. Now of these which is the second thing to be observed in your proposition it is manifest that if as you suppose both in the former and in this Proposition they have grace truly sufficient afforded them then they want nothing necessary to a faln weak sinful creature to conversion perseverance and salvation and if so then by the strength of this Grace without addition of any more they may effectually convert persevere and be saved and then though what may be may also not be and so it be also possible that of all that are thus preach'd to and made partakers of this Grace no one shall make use of it to these effects yet this is but barely possible and not rendred so much as probable either upon any grounds of Scripture or Reason In the Scripture there is no word revealed to that sense or that I ever heard of produced or applyed to it but on the contrary in the Parable of the Talents which seems to respect this matter particularly they that received the Talents to negotiate with did all of them except one make profit of them and bring in that account to their Master which received a reward which is utterly unreconcileable with the hypothesis of Gods foreseeing that the talent of sufficient Grace would be made use of by none that received no more then so As for that one that made not use of it all that is intimated concerning him is that if his share comparatively was mean yet by the Lord he is charged as guilty for not putting it into the bank that at his coming he might receive his own with usury which certainly evinces that that lazy servant is there considered as one that might have managed his stock as well as the rest and that that stock was improvable no less then the other according to their severall proportions and so herein there is no difference taken notice of in favour to your Conjecture And in Reason it hath no sound of probability that of so great a number of Christians sufficiently furnished by God no one should make use of it to their souls health 't is evident in the Apostles preaching at Jerusalem and elswhere that at the first proposal of the truth of Christ to them and the Doctrine of Repentance whole multitudes received the Faith and came in and no doubt many of them proved true and constant Christians and it is not amiss to observe of the heads of Doctrine which the Apostles agreed to publish in all their peregrinations that they are of such force and were on that account pitcht on by them as might reasonably and probably with the supposed concurrence of Gods Grace beget repentance and new life in all to whom they were preach'd over the whole world and then what the Apostles deemed a rationall and probable means to that end there is no reason or probability to think should never in any produce this effect according to that of Athanasius that the Faith confest by the Fathers of Nice according to holy Writ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient for the averting of all impiety and the establishment of all piety in Christ To which may be applyed that of S. Augustine of the Creed Quae pauca verba fidelibus nota sunt ut credendo subjugentur Deo ut subjugati recte vivant recte vivendo cor mundent corde mundo quod credant intelligant These few words are known to believers that by believing they may be subjugated to God that by being subjugated they way live well that by living well they may cleanse their hearts that by cleansing their hearts they may understand what they believe And herein the all-wise providence and infinite mercy of God seems to be engaged who in the Parable of his dealing with his Vineyard Isa v. not onely expostulates What could I have done more to my vineyard which I have not done but also affirmeth that he looked it should bring forth grapes and