door to all such prophane and wicked licentiousness and security as the hearts of men can admit Farthermore this makes all men equal puts them in the same condition whether Elect or Reprobate Heathen or Christians Godly or Ungodly since all of them may be saved or damned if they will for thereby their Salvation is laid in their hand Now what can be more derogatory to God's special grace and love more uncomfortable to all good Christians more acceptable to all licentious persons more advantageous to Satan and pernicious to mankind than to remove the bounds of God's all limiting and immutable decrees and throw down the walls hedges and partitions he hath made himself of his special love and to lay them common unto all without distinction and as much as in them lays to ruin the order which God hath settled and thereby bring in a general confusion Again this takes away repentance and salvation it self also the hopes and possibility of repentance for if our conversion grace and Salvation depend upon our unsettled corrupt wills who can be saved If Adam in a state of Innocency could not preserve himself from falling when he had power not to sin how can we who since his fall lay under a necessity of sinning even in a regenerate state by any sufficient universal grace or any power of our own raise convert or save our selves St. Paul in whom the grace of God did abound thought he could not do 't (a) Rom. 7.14 15 17 c. To will is present with me but how to perform that which is good I find not for the good that I would I do not but the evil which I would not that I do If our Salvation was in our own hands it should soon be lost and forfeited but thanks be to God 't is in sure hands (b) John 10.28 29. My sheep shall never perish neither shall any man pluck them out of my hand Our saving graces cannot be lost for they are (c) Acts 13.34 the sure mercies of David This also doth exclude Infants from Salvation for they want knowledge to discern and will for to desire it because they know not what it meaneth Moreover this revives the old Pelagian Error that a man may live and keep himself without sin for if men have such an ability of will of universal grace to convert themselves when they are in the state of nature much more shall they in the state of grace when they enjoy the help of God's spirit keep themselves free from sin if once through their strength men have mastered sin much more may they totally suppress it being wounded but Scripture teacheth there is no perfection to be attained to in this life no perfect man in the world (d) Jam. 3.2 chap. 2.10 for in many things we offend all and though we should offend only in one he who offendeth in one is guilty of all The beloved disciple of Christ and in whom his grace aboundeth saith (e) 1 John 1.8 If we say that we have no sin we deceive our selves and the truth is not in us Their opinions do cross one another for to put in man's will to keep himself from sin if he willeth doth not agree with their doctrine against perseverance for 't is to be supposed no man is willingly damned the desire of well being is in the Creature and to be against perseverance doth continually bring a servile fear upon men and always keeps them under uncertainty as to their future state contrary to that of St. Paul (f) Rom. 8.15 Ye have not received the spirit of bondage again to fear Now saith another Apostle (g) 1 John 4.18 Fear hath torment he that feareth is not made perfect in love for perfect love casteth out fear This also maketh grace of a larger extent than the decree of God's Election and the inward or outward means of grace That is the effect is more general than its cause which is a very great absurdity God hath not actually decreed to save nor by a call to offer soul-saving means of grace to all men for if it were so as they would have it I see no reason but that all men should be converted and saved because God's decrees and his words are always true and never fall to ground for want of execution but Scripture and Experience teach the contrary Wherefore either we must admit an universal Election of all men to life which necessarily implyeth an universal Salvation of all Men or else we must disclaim a Chimaera of universal grace which may well be called a Monster in Divinity Another ill consequence of this universal grace is that it makes this pretended grace which is not sufficient to Salvation seeing it doth not produce it Mother to true saving grace which is of a quite different nature but such is the cause such the effect (a) Matth. 7.16 Do men gather grapes of thorns or figs of thistles Either this universal grace is saving grace which cannot be for all men would be saved by it or else it cannot be the Mother or Author of true saving grace which so far differeth from it in kind or nature We own there are God's common temporal favours whereof Reprobates are made partakers because living in the visible Society of the Elect they thereby receive some outward benefits which in that respect may be called universal graces but the question is about effectual and saving grace such as inward calling Conversion Justification Sanctification Faith Repentance c. which are peculiar to God's Elect and not extended to Heathen and other Infidels who are no part nor members of the visible Church much less of the universal Church which promises and saving graces do only belong to so that without the Pales of it no true saving grace to be had to the end that universal grace be sufficient it must contain other particular graces as Faith if it be Faith it ceases to be universal for it doth not belong to all or else what our Saviour saith (b) Luke 18.8 when the Son of Man cometh shall he find faith in the Earth Were but a tale if it be not faith it signifieth nothing and will do no good 't is not sufficient for (c) Heb. 11.6 without faith it is unpossible to please God If this be a true universal grace it must be a grace for every thing or else 't is not universal it must unfold to us all the mysteries of God's proceeding's specially those which relate to Salvation as for us who do not believe it when we inquire into things the last reason that can be given us is the will of God no higher can be assigned therewith we are satisfied and do acquiesce we go no further for thereby a stop is put to all our queries But for them that universal grace giveth an apparent cause even in men themselves besides the absolute disposing will of God namely the prevision of their
heareth us 1 John 5.14 which confidence doth not leave those to whom God hath given the earnest of the spirit that is believers (g) 2 Cor. 5.6 we are always confident saith St. Paul which argues it to be essential to faith St. John also calleth it boldness (h) 1 Joh 4.17 herein is our love made perfect that we may have boldness in the day of Judgment Such a frame ariseth out of faith without which no true and well grounded boldness and confidence nor being hearty and chearful as our Saviour saith to his disciples they ought to be Be of good cheer I have overcome the world Peter as St. John saith makes certitude and assurance go along with Faith for in his name and of the disciples he declares thus (i) Joh. 16.33 John 6.69 We believe and are sure that thou art that Christ the son of the living God to believe and be sure is the same neither could they or any other believe except they were sure it is true but it is more or less for as there are degrees of faith so of assurance which is an essential part thereof (k) Heb. 6.11 chap. 10.22 As Scripture speaks of a full assurance of hope so it doth of a full assurance of faith we are fully assured there is a promise for those who do their duty and the promise is from the God of truth of all this there is a full assurance he heareth us These words certainly go beyond common knowledge and assent and let this be the first reason Farther Christ is received by Faith (l) Joh. 1.12 But as many as received him to them he gave power to become the sons of God even to them that believe in his name bare knowledge and assent are not enough or else Devils and Reprobates could be made Sons of God Again they who truly believe in Christ know they have eternal life (m) 1 Joh. 5.13 These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life out of bare knowledge and assent no man can know he hath eternal life for despair may consist with both 't is so in all Devils and in many Reprobates Lastly (n) Habak 2.4 By faith we live (o) Rom 11.20 By faith we stand (p) Rom. 5.1 By faith we are justified (q) Eph. 2.8 By faith we are saved and through faith we obtain forgiveness of sins heavenly Blessings Adoptions Victory over all spiritual Enemies in a word Christ and all his benefits we receive by faith which cannot be an effect of bare knowledge and assent Several other Texts I omit which are much to may purpose but this is sufficient Now followeth the question between Papists Arminians and us Whether saith be common to all Elect and Reprobates which they affirm but we say 't is given only to believers and 't is proper to them But still we mean true justifying faith Scripture speaks clearly for us in the case for it is called (a) Tit. 1.1 the faith of God's elect God's Elect and Christ's Sheep are one and the same but none believe but Christ's Sheep he saith to the unbelieving Jews (b) Joh. 10.26 but ye believe not because ye are not of my sheep Faith is an effect of Election for it is said (c) Acts 13.48 as many as were ordained to eternal life believed as many and no more And seeing (d) Rom. 8.30 only the Elect are justified and glorified they only have faith because believers only are justified and they only that are justified are glorified none but the Elect are members of Christ and we become such only through faith Now God hath (e) Eph. 1.5 predestinated none but the elect unto the adoption of children by Jesus Christ There must be a certain mark of distinction between good and bad or else the one could not be known from the other Now faith is the characteristical note of God's children and our election is known to us a posteriori only by the effect whereof faith is the chief and it is so essential that it gives a general denomination the whole world being divided into believers and unbelievers this is of so high a concernment that St. Paul earnestly exhorteth the Corinthians to (f) 2 Cor. 13.5 examine themselves whether they be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates Now Christ is in us by faith for 't is the instrument whereby we receive and apprehend him and not otherwise Against this they would have something to say out of that Text where St. Paul (g) Rom. 11.17 speaketh of some branches broken off the tree whence they conclude that some reprobates had been engrafted in Christ through faith but if any for unbelief were ever cut off from the tree of life we deny that ever they were in Christ indeed by true faith but only outwardly they seemed to be so they are said to be broken-off when by reason of unbelief and hypocrisie either they are fallen off themselves or have been put out of the society of the Church as it formerly happened to the Jews whom the Apostle speaks of in that place Let this be observed that when in Scripture faith is attributed to reprobates 't is not meant true saving faith which they never had but only historical or temporal an outward and hyp critical prosession of faith or of the doctrine of the Gospel and this calls to my mind that place of Scripture about the parable of the talents the talent was taken from the man when 't is said (a) Matth. 25.29 from him that hath not shall be taken away even that which he hath How can that man have that which he hath not or that be taken away which he hath not The matter is explained by another Evangelist thus (b) Luke 8.11 whosoever hath not shall be taken away even that which he seemeth to have he had it in appearance but not in reallity so reprobates have faith but in a shew and when they have lost it 't is only that which they seemed to have but never had it really They lost the outward shew and profession Another point concerning faith wherein we differ is this about the certitude of faith They deny believers can know whether or not they have true faith we say they can know it and begin to prove it with that Text already quoted 2 Cor. 13. Upon examination they may find and know whether Christ be in them he would not have advised them to that examination except they could have found out the truth of it Which truth we are aâ—â—ured of by our Saviour when he saith to his Disciples (c) Joh. 14.20 ye shall know that you are in me and I in you Seeing then we are in Christ and Christ in us by faith and they
which are beginning to bud forth amongst you We must not omit giving the King the due commendation he deserveth for the pains he took to write against Worstius After all this let Arminians for shame leave off the Plea that their Errors are the Doctrine of our Church which is as true and no more than when Papists do pretend their Religion to be the true Apostolical Faith even in those Articles that are so contrary to it but farther to shew how perswaded King James was of the mischief of those unsound opinions he was very active in suppressing them to prevent those evil consequences that might happen thereby and this not only at home but also abroad upon this account he did write to the States general and ordered his Ambassador there to be instant and to follow the business close and we may say the meeting of the general Synod of Dort is in a high degree due to the King 's earnest solicitations So to encourage and countenance it he sent thither Divines from hence whereof Dr. Field Bishop of Landaff was the chief Dr. Davenant afterwards Bishop of Salisbury Dr Hall was there at first but upon account of indisposition of health he came back Dr. Ward Dr. Goad and Balcanquall instead of Dr. Hall in all they were five who signed the Acts of the Synod of Condemnation of Arminianism We have more witnesses to bring in if we would but we want them not though they be men of note but what need bringing in particular men after the whole body have declared against our and the truths Adversaries We might bring in (a) Exposition on the Creed Dr. Babington Bishop of Worcester (b) Certainty of Salvation against Dr. Bishop Dr. Abbot Bishop of Salisbury (c) Answer to the Rhemish Testam on Rom. 8. Dr. Fulke (d) Of the Church lib. 1. cap. 3. and cap. 17. and in his Digres 41 and 43. Dr. Field (e) Reply to Fisher Dr. White (f) Descript Eccles Thes â— Dr. Reynolds though some may happen to except against him yet what he saith in the quoted place is approved by the fore-named Dean of Carlisle Dr. White Nay in this case we have for us (g) Discouse of Justification Hooker with some a man without exception all whose evidence is much to our purpose but to quote all their words it were too long after so many other Quotations yet they who have a mind and leisure may peruse them as quoted in the Margin So then during K. James's time Arminianism had nothing to do here and continued so in Charles Reign till Laud came into favour and was made Archbishop and yet at first those Errors were ill lookt upon for Mr. Richard Mountague in his Appeal having written for Arminianism his Book was answered by five or six of the most considerable men in the Nation all agreeing he had departed from the Doctrine of the Church he was thrice about it before the Parliament and his Book condemned as contrary to the Articles of the Church Under his Hand and Seal he renounced his Errors in a letter of his written to the Archbishop of Canterbury he thought he stood in need of a Pardon which King Charles gave him for all his writings and at last called in his Book as the great occasion of many unnecessary troubles After him Dr. Thomas Jackson came upon the Stage but for those Arminian Books of his was censured in Parliament and excepted against by the Convocation and in the following Parliaments Complaints even by some of the best Sons of the Church were made against those Innovations and Errors in Doctrine under the name and notion of Arminianism Yet under the favour of Bishop Laud and his Faction being encouraged with Protection and Preferments got much ground and corrupted many members of the Clergy who became rotten branches of a sound and wholesome tree yet for all the violent stream some had the courage and zeal to appear in writing against it though they smarted for it they charged Arminians of being favourers and maintainers of Popery of renouncing the Doctrine of the Church of England of being pestilent Hereticks Enemies of God and of his grace for the most part licentious proud vicious and bitter Enemies to the practical power of godliness whereof some turned Papists Innovators and disturbers of the Peace of both Church and State And any impartial Reader that will take the pains to read some of those Books may find the charge well proved Indeed the serious consideration of these things doth afford matter for sad thoughts and sufficient cause of grief to those who love the glory of God and the good of his Church after so much pains taken by the first instruments of our Reformation to remove abuses in Doctrine and bring things into the true Primitive Channel who left us Articles and other Works in writing according to the true Apostolical Doctrine contained in the word of God believed and professed by the Orthodox Primitive Church which these first Reformers sealed with their own Blood for they were Martyrs not only for refusing to joyn with the Church of Rome in her Idolatry but also for the testimony of the grace of God in Christ to exclude all humane help power strength abilities from working our Salvation by means of any dispositions free-will improvement of graces and merits of our own these things they laid down their lives for and to maintain that our whole Salvation comes from the free grace of God alone and from nothing at all of our own For to believe one is and may be saved by his own merits and workings or by those of another or even in part through grace and in part through our care and endeavours in the bottom 't is all one for thereby Salvation is divided between God and Man when God alone will be owned to be the sole Author and Finisher of it Well those directions for our Faith left by those eminent instruments of Reformation were (h) Dr Abbâ—◠〈…〉 in his Discourse De Perseverantia Saâ—ct in the Epistle dedicated to King Charles the 1st then Prince of Wales complaineth of some of our Divines that foll wing the by-paths of Arminius Dogmate etiam nunc destruunt articulos Religionis quos â—â—sus propria manu confirmerunt They destroy'd those very Articles of Religion which they had subscribed before subscribed by those who in and about the time I mentioned before embraced and promoted Arminianism and by those who now own it in as much as they could wresting the Sense of those thus doing what they could or can to poison the very Springs But let them do their worst the Truth and meaning of those Rules of our Faith is still the same but they are bad Children of a good Mother from whose Counsels and Directions they are degenerated and about things in Question apostatized So that in this respect they have cruelly divided rent and torn Mother-Church which if
himself That design vanish't and my measures were broken and so I now leave only these few words of my respect for his Memory ERRATA PAg. 1. last line but one before and what r. wait for p. 15. in the Margin r. Deut. 28 p. 18. in the Marg. r. Psal 135 p. 19. l. 1. r. bow p. 25. l. 24. after which r. Sence p. 33. l. 7. r. that all p. 50. in the Margin r. Isaiah 12.40 p. 60. l. 5. before question add to p. 104. l. 14. r. Elijah p. 120. l. 7. before lookt add God p. 128. l. 37. for naturally r. wholly p. 135. in rhe Margin for John r. Joshua p. 142. l. 29. after but add be is p. 170. in the Margin for John r. Jonah p. 217. l. 32. r. 1615 p. 222. last l. for mistake r. mislike p. 231. for beg r. buy besides few mistakes in the Marginal Quotations CHAP. I. A Plea for Free-Grace against Free-Will SO much and by several hands hath already been said upon the points I now go about to handle that I must not pretend to bring many new lights to the matter Only what I propose to my self is as much as I can and the nature of the thing will give me leave to make it clear to a common Capacity that ordinary people may not as often they are be easily imposed upon by those who disguise and defame the Truth whither out of Ignorance or Malice or both let God and their Conscience be their Judge all they could they have done upon wrong suggestions to influence a prejudice not only against the things but the very names so that some are come to that length as to slight and leave off reading a Book if they see the word Predestination in it as if they were frighted with the name or there was some dangerous Poison under it but after this rate such must also leave off reading some places of Scripture wherein the word to Predestinate is several times contained I know how to write Truth upon the Mind and the Heart is the proper work of God's own Spirit specially those Truths that are contrary and cross to Man's natural Pride and Inclination Only I desire the Reader to remove all prejudices so quietly and patiently to peruse those few sheets and what God will do for him in the discovery of these truths which the Adversaries thereof have done what they could to confine and hide in Corners and if thereby he meets with satisfaction and advantage in the discoveries of it let him thankfully give God the Glory But this is certain how those errours which tend to destroy Grace and set up a strength in Nature began some years ago to be so propagated by a sort of Men who designed to meet with and be reconciled to the Church of Rome that they went about and too far prevailed in 't to corrupt the very Springs of Learning with keeping out of the Vniversities those that were for free Grace against free Will and bringing in only those whom they thought fit for their purpose wherefore 't is no wonder if so many Streams derived from thence have been infected with that Corruption infused into and influenced upon them and if the Disease is become Epidemical amongst that party wherein to profess such Opinions was a great qualification for Places and Preferments But every sound and Orthodox Christian must own that in matter of Salvation we cannot attribute too much to free Grace nor too little to Nature and to our own Strength which is the true State of the Dispute CHAP. II. Who Arminius was and what are his Opinions BUT before we proceed it will be necessary for a better information of the Reader to give some account of the Author and of his Opinions Arminius or James Van Hermin a Dutchman from whom they are called Arminians though they take the name of Remonstrants was not properly the Author but Reviver of old Errors with some kind of alteration 'T is commonly known in Holland whence we have this account of his Person how at first let it be spoken without any design to reflect he was a Tapster or Chamberlain in a Publick-house from whence by the care of some Guests who were pleased with his Wit he was sent to School and there maintained out of the publick Treasury of Amsterdam where he afterwards was admitted to be a Preacher whence after the Death of Learned Junius he was called to Leyden to be Divinity Professor in his place but upon condition that before his admittance he should have a Conference with Gomarus c. and in that Conference he should by an open Declaration of his Opinion clear himself of all suspicion of unsoundness in Doctrine and that he should promise if he had any singular Opinions he would not discover them to the disturbance of the Churches Which Conference was accordingly held before the Curators of the University and the Deputies of the Synod in which Arminius most expresly denyed and condemned the Opinions of Pelagius about Grace Free-Will Original Sin Perfection in this Life and Predestination adding that he approved all that Austin and other Fathers had written against Pelagius promising also to read nothing different from the received Doctrine hereupon he was admitted Professor and for some time taught the Doctrine of the Reformed Churches in the points of Christ's Satisfaction Justification by Faith Perseverance in Faith Certainty of Salvation and such other matters as afterwards he denyed this breach of his promifes was so notorious and he went so far on that to remedy this evil the calling a Synod was thought necessary which he by means of Friends and Credit which was considerable amongst great Men as Barnevelt who afterwards lost his Head Vtengobard of Grotius c. he did stop it as much as he could knowing he there should be called to answer for himself But seeing how for all his oppositions a Synod was like to be he fell Sick for Grief as generally believed and died October 19. 1609. He was so full of Envy against the reputation of the first Reformers that one of his chief designs ever was how to discredit their Persons and Labours which spirit of his in a high degree is transmitted to his Sectators For certainly no Papist can or doth express a greater Contempt Hatred and Malice against the Blessed Memory of those Eminent instruments of Reformation than most Arminians do After his Death his Party used the same means to prevent a Synod nay rather than not to do it they would have betaken themselves to their Arms had they not been prevented by the extraordinary care and diligence of Maurice Prince of Orange in Conformity to Orders from the States Before this they had so shuffled things that with their tricks they hindered it for some Years till the disease and danger of ruin not only in that Church but in the State also growing worse and worse And King James from hence pressing strongly the States General for
of Jews and Gentiles indefinitely to whom he gives hopes of Salvation through Faith in Christ for that is the scope of that whole Chapter so the sence is this God hath concluded under sin Jews and Gentiles to have mercy on both in Christ apprehended with Faith so that Jews and Gentiles may ascribe their Salvation only to God's mercy This Text compared with another (f) Gal 3.22 Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe doth clear the point this last interpreting the other for as it appeareth that all are concluded under sin so it sheweth how special mercy reacheth only those who through the grace of God do believe and through Faith are elected to everlasting life To say that God hath from Eternity decreed to save all and every Man under this condition if they believe in Christ not only they find in Scripture nothing to ground it upon but withall intangle themselves in two very great difficulties First to God they attribute a vain and imprudent Decree for if from Eternity God hath foreseen that the condition of Faith in Christ shall not be performed by many to what purpose to make such a Decree of Salvation to depend upon such a condition Such a Decree doth not become the wisdom of any Man much less of God The Second inconveniency is this they submit and make faith a free gift of God to depend upon the free-will of man dead in trespasses and sins that it is in the power of Man to believe or not believe which is meer Pelagianism and wholly contrary to Scripture These considerations have so wrought upon some that they wave off the fore-sight of Faith but betake themselves to the fore-sight of the right use which Men would make of outward means of Conversion and Salvation as the serious saving hearing reading and meditation of the word of God receiving of the Sacrament frequenting of Churches c. But alas the first of these is the fruit of the Spirit not of corrupt Nature the saving hearing of the Word as well as Faith proceedeth from our Election For (a) 2 Cor. 2.15 16. the word is a Saviour of life unto life to none but the Elect but to others that perish it is the Saviour of death unto death And if going to Church and every hearing of the word of God could make a difference between chosen and reprobates and was necessarily joyned with Election all those that perform those duties would be Elect which we know to be false Experience teacheth us how sometimes the worst of Men most averse from hearing of the Word or walking in the way of Salvation are converted to God others who seemed better and fitter for the Kingdom of God being passed by and left so calling is sometimes for those who seemed the worst not for those who appeared the best Farther this opinion makes the rejecting of the grace of the Gospel outwardly offered the only cause of reprobation What then shall we say of those who from the beginning of the world to the birth of our Saviour were damned whereof the thousandth part never heard a word of Christ Now we proceed and say in the third place the lesser part òf sinners is elected and the greatest part left in their state of Damnation which Scripture clearly affirmeth (a) Rom. 9.29 Chap. 11.5 4. Except the Lord of Sabbath had lest us a seed 't is but a Seed a remnant a little one seven thousand amongst all the people of Israel our Blessed Saviour who knew it very well saith though (b) Matth. 20.16 Chap. 7.13.14 many are called yet few are chosen and broad is the way that leadeth to destruction and many there be that go in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that find it They are called the little Flock whereof the Members at certain times are so few as thereby invisible to man's eye some times in God's not one Fourthly Kings 19.14 Ezek. 22.30 We say that these few ones are chiefly chosen out of those that are low and contemptible in the world for which we have that famous Text (c) 1 Cor. 1.26 27 28. For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and the weak to confound the mighty and base things of the world and things which are despised hath God chosen c. Hence we learn two considerable things First Not to judge of the love of God or his special grace out of humane Wisdom Power or Nobleness The Second patiently to bear the lowness meanness weakness and despicableness before the world for they are signs rather of Grace than of Wrath. To that purpose also is that passage in the Gospel (d) John 7.48 49. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the law are cursed These learned and wise High-priests and Pharisees in their own conceit would not go into Heaven nor suffer others to enter into it Ver. 47 not only they called the people cursed but also the Officers they had sent deceived are ye also deceived But upon occasion our Saviour plainly tells them the truth ye who think your selves so wise and righteous are fools in comparison of those whom you despise For (e) Matth. 21.31 Publicans and Harlots go into the Kingdom of God before you As every wise Agent proposeth an end to himself in every thing he doth so likewise the only wise God in our Election purposed the manifestation of his mercy in his gracious Salvation of some sinners this St. Paul speaks of when after having said (a) Ephes 1.4.6 We are elected in Christ he addeth to the praise of the glory of his Grace Hence it is that the Elect be called (b) Rom. 9.23 Vessels of mercy Which mercy when God gives us grace to depend upon then we are grounded on the rock of Eternity but Man's Pride makes him desire to be loose from the Rock and stand on his own bottom which is meer quick Sand and Mud. So at last he must needs sink into it if God leaves him Now two things belong to the Decree of Election and are inseparable from it which do afford us matter of unspeakable comfort they are Eternity and Immutability for our Election is eternal and unchangeable First Eternal (c) Ephes 1.4 chap. 3.9 God hath chosen us in Christ before the foundation of the world which in the same Epistle is called the mystery which from the beginning of the world hath been hid in God And in another place (d) 2 Tim. 1.9 Grace was given us in Christ Jesus before the world began And in another the same Epistle calls it (e) Rom. 16.25
and eternal life are called the Kingdom by way of Excellency which Kingdom is not any purchase of ours but the gift of God to give you to the Elect to the little Flock and to no others upon no other motive than God's Will and meer Good-pleasure for it is your fathers good-pleasure 't is not said your God which is also true but your Father is a more tender word to express love for in a special manner he is Father to the Elect whom God hath chosen and adopted in Christ Jesus our Lord who himself is the Author of these words and did speak them upon sure grounds and out of his certain knowledge thus he saith elsewhere I appoint unto you a Kingdom as my Father hath appointed unto me Luke 22 29. All done by way of preordination and fore-appointment But before I conclude this matter of our Election I must speak of the Effects and Consequences thereof which are the means whereby to attain unto the end for as we said before the most wise God hath not ordained us to Glory and everlasting Happiness and left us to seek how to come there but also he hath appointed the way that every thing belonging to Salvation the grounds and beginning the progress and end may all be of his own so that we may be sure of it to the praise of the riches of his Grace Hence it is that our Blessed Saviour is called not only (a) Heb. 2.10 Chap. 5.9 the captain of our Salvation and the author of eternal Salvation unto all that obey him but also the author and finisher of our Faith which is the way and means conducing to it The most Holy and Blessed Trinity did purpose and resolve it In the execution Christ is the Captain and Leader and he will finish it for he will never give over till (b) Joh. 17.24.11 those whom the Father hath given him his elect be with him where he is that they may behold his glory and that they may be one as the Father and he are Now the means appointed for the execution in time of the Decree of Election are our Vocation to and in the Church thorough the ministry of the Word our Conversion Regeneration Faith in Christ Justification Sanctification which are all grounded upon our Lord and Mediator Jesus Christ These means that are between our Election and Glorification are as the Chain that links it together and spoken of by St. Paul in the place already quoted (c) Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified No danger of breaking or miscarrying it is so sure that he speaketh of it not as a thing to come but as passed and already done The Consideration of these means is part of the Decree of Election as well as Glory and Salvation for 't is but one single and individual act of Election to Glory by the means of Grace for neither Glory was decreed without relation to Grace nor Grace without relation to Glory Another fruit and effect of our Election is the certainty we have of it within us whereby (a) This affirmed in Rogers Analysis Pag. 76. we know and are sure we are elected to everlasting life This certitude ariseth out of the sence and feeling we have of the means appointed to execute Election every Elect after his Conversion having faith in Christ may certainly know whether he be elected If upon examination of himself he may say I by the word of God am called to the Church and to eternal life I have the gift of Faith in Jesus Christ that is I believe my sins are forgiven me for the merits of Christ the Mediator God and Man Furthermore with a real and sincere desire and endeavour I worship God according to the rule of his word and I love my Neighbour out of this he may conclude I am elected to life everlasting All this depends upon a true examination and the Consequence is drawn à posteriori where are fruits there is a Tree when we find heat and motion in a Man we safely conclude there is Life Now all this examination is grounded upon that Text of Rom. 8.30 which I quoted but a little before but the calling is inward proper to Believers that answer and obey the call which our Saviour speaks of (b) John 5.25 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 for they were dead in their sins the call is inward and spiritual whereby the blind mind is enlightened by the Word applyed by the Spirit and the obstinate and perverse will is brought under to obedience they who make Faith and Justification common to Believers and Reprobates cannot have this certitude of Election but others can according to St. Paul (c) 1 Thes 1.4 Knowing brethren beloved your election of God Hence we conclude it may be known This certitude and assurance of Election and so of Salvation for if I can but make my Election sure then I am sure of my Salvation is no motive to softness neglect and carelessness he who is sure of Salvation is sure to perform the Condition Salvation is the end of Election and Repentance Faith Holiness perseverance are the effects thereof Grace is the way to Glory God promising to save the Elect promised also to preserve them in that without which is no Salvation and when sometimes Believers do so much forget and are so senseless to themselves as to sin offend and leave Gods ways God wants no Scourges or other means to bring them in again This certitude of our unchangeable Election doth not as our Adversaries would have it breed in us Prophaneness and carnal Security on the contrary as we already said 't is the greatest motive and incentive we have to Piety for which St. Peter is my Witness (a) 2 Pet. 1.10 Wherefore the rather brethren give diligence to make your calling and election sure For if ye do these things ye shall never fall If it were not possible to attain unto it it were in vain for the Apostle to exhort us thereunto When once Men have that assurance they will endeavour to answer it in the study and practice of holiness and become worthy of it with their upright walking knowing they are elected and called thereunto For (b) Tit. 3.8 they which have believed in God must be careful to maintain good works And they will take care of their ways so that they can never fall finally For (c) Psal 37.24 God upholdeth them with his hand St. Paul saith the same with St. Peter For (d) Rom. 8.14 15 16 17. as many as are led by the spirit of God they are the Sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father
and without disturbance taught the truth of all those Doctrines The truth was then in possession of the Pulpits of Divinity Schools and of Presses but what when this Man appeared the most Famous and Learned Protestant Divines at home and abroad opposed him and did write against him If any one hath a mind to know the shifts and tricks of that Party to strengthen themselves and undermine their opposers and to prevent the calling of a General Synod which was sued for as the best way effectually to maintain truth and oppose falsehood let him read the Acts of the Synod of Dort with the Preface to it where they had all the fair play that might reasonably be wished for But because about these matters in the eighth Century disputes did break out again as it appeared in the case of Gottescalk wherein Hinemarus of Rheims and Remigius Archbishop of Lyons with the Churches of his Diocese were highly engaged these last for and the other against Gottescalk which if any one desireth to be well informed of let him read the Honest and Excellent account of it given by that worthy and Eminent Prinate of Ireland James Vsher which I quoted before A thing much to be taken notice of in all these disputes and which is the chief Subject of this Chapter is this that Arminius and his Followers do hold the opinions of Pelagians and Semipelagians and that Calvin whom they make the head against their opinions and we hold the same with Austin Hilarius Prosper Fulgentius and other Orthodox Doctors of the Primitive Church we hitherto have sufficiently declared ours what remaineth is for me to shew what those Fathers of the Church did hold about these points but that shall be briefly because the trouble of proving it hath been saved me by others who make good out of the writings of those ancient Fathers the things now in question First As to Predestination (a) Justin Martyr dialog cum Triph. Sect. 2. God elected us and was made manifest to them that sought him not And do you think O man that we could ever have understood these things in the Scripture except we had received grace by the will of God of which grace ye Jews being destitute have understood none of them Another saith (b) Cyprian de Mort. num 2. there is no need of Money Industry and Man's Hand but it is the free and ready gift of God as freely as the Sun shineth the Fountain watereth the shower moisteneth so doth the heavenly spirit power it self into us The great asserter of Christ's Divinity speaks thus (a) Athanas cont Aâ—â—â—â—n 4. Pag. 175. The Apostle James hath taught of his own will begat he us with the word of truth Therefore of all the regenerate yea and of all that by creation were generated it is the will of God by the word of God that doth create and regenerate whatsoever pleaseth him Let us hear what saith another (b) Ambros in Psal 118. Serm. 10. Perseverance is not in him that willeth nor in him that runneth for it is not in the power of man but in God that sheweth mercy that thou shouldest be able to accomplish that which thou hast began Another saith (c) Hieron ad Ruff. lib. 1. Paul and those that are like him are not elected because they were holy and unspotted but they are elected and predestinated that afterwards in their lives in good works and vertues they may be unspotted and holy These Doctors attribute it to grace to the free gift of God to his own will and pleasure perseverance is not in the will or power of man but in Gods mercy neither were we elected for our Faith or Holiness but to be unspotted and holy all this is the sense of the fore-quoted Doctors which agreeth with what we said But because in Austin's days chiefly that Heresie sprung up and that he was the man who most laid it to heart and made it his main business to oppose it he hath written against it more clearly and most to the full of any Out of so many Treatises he hath written about it which are so well known we shall quote only one or two places (d) August de praedest grat cap. 13. Out of those to whom the severity of Justice adjudgeth punishment according to the unexpressible mercy of his secret dispensation he chose out vessels which he might fit unto honour both delivering some from wrath to come and leaving others to the sentence of Justice Enchirid. ad Laurent cap. 99. And in another place he hath mercy with goodness he hardeneth without injustice so that he that is freed may not boast of his merits neither he that is damned may complain of any thing but his merits for grace alone maketh a difference between the redeemed and the lost whom one common cause derived from the root had united together in one lump of destruction With this concurred another when he saith (e) Prosper ad except genu resp ad dub 9. Austin by a godly and constant doctrine hath abundantly proved that predestination was to be preached to the Church in which it is the preparation of grace and grace is to be preached in which is the effect of predestination and the fore-knowledge of God wherein he fore-knoweth before all ages on whom he would bestow his gifts Which preaching whosoever is against he is a most open defender of Pelagian Pride And in another place he saith from himself No Catholick doth deny the predestination of God The faith of predestination is established by many authorities of holy Scriptures yet unto it Ad capit Gall. cap. 1. it is not lawful to attribute any of the sins of men who came to their inclination to sin not by God's Creation but by their first Fathers transgression from the punishment whereof no man is free but only by the grace of our Lord Jesus Christ prepared and predestinated in the eternal counsel of God before the foundation of the world An excellent testimony about all these Doctrines by Austin asserted is given by Hormisda a Bishop of Rome to a Bishop of Africa who desired his advise about the Books of Faustus the Semipelagian in these words (a) Epist ad Possessor They know how not only the Roman and African Church and all the Sons of promise through all parts of the world do agree with this man's Austin Doctrine as in the whole Faith so in the confession of Grace But let us come to another (b) Fulgent de incar grat in fine God who made man by his predestination fore-appointed to whom he would give the gift of illumination to believe and the gift of perseverance to profit and persevere and the gift of glorification to reign who no otherwise performed indeed then he hath ordained in his unchangeable will The truth of which predestination by which the Apostle witnesseth that we are predestinated in Christ before the foundation
as others do we presently are by them branded with the name of precise and morose Puritans If they do well they attribute it to themselves to the right use they make of their free-will to their own will and inclination But if in us there be any thing better than in others we wholly as 't is most due attribute it to free-grace the glory of all we return to God and not to any will of ours for no good is done in or by us but what comes from God's free-grace to which specially in matter of Salvation we can never attribute too much nor too little to our own strength So that whilst their principles lead them to looseness and licentiousness ours or rather Gods in us lead us to holiness and vertuous practices and if thorough the corruption of our nature they do not as it should we confess it ought so to be Let them shew us their faith by their works for by the fruit we judge of the Tree Now bad actions and a vitiout life do naturally and necessarily flow from their principles and whilst as I said before (a) 2 Pet. 2.19 they promise others liberty they themselves are the servants of corruption Now if there be such an universal sufficient grace imparted to all men whereby they may be saved if they will why then from the Creation till now have not the effectual means of saving grace been imparted alike which if so then all or most had been saved which not being it must proceed from a want either of will or of power I cannot believe it is for want of a will for though people out of their own corruption be willing enough to procrastinate repentance and like Sampson be lulled a sleep in their Dalilah's bosom yet when they hear or see the Philistines (b) Judg. 16.19 the approaches of death dangerous sicknesses heavy afflictions and terrors of Conscience are coming upon them surely none are so prodigal of their own Souls or so desirous of damnation but would unfeignedly desire to be saved (a) Numb 23.1 let me die the death of the righteous and let my last end be like his was the desire of that wicked false Prophet Balaam And as Sampson would have drawn up together all his forces to have overcome his Enemies he found his strength was gone The Lord was departed from him So those sinners who were lulled a sleep with those pretty fancies of a power to repent believe and be saved when it comes to the push they find there is no such thing in them as they were made to believe In Sampson his strength was gone for once he had it but that free-will and power which Arminians do brag of no man ever had Therefore at last they must be convinced how in man is no such a power whereby to be saved when he will Now to sum up all in few words Horrible absurdities follow on the Arminian opinions some whereof they acknowledge and others are bound on their back by unavoidable consequences Namely that the fruit of Christ's death doth absolutely depend upon the accidental assent of man's free-will that notwithstanding his death it was possible and very contingent that all men had perished That no soul had been free from Hell by his Blood That God should never have had any Church at all That now by vertue of his death true grace is given to all That all Pagans as well under the Law as the Gospel who never heard of Scripture are truly reconciled to God by the death of his Son That all Infants even of Heathens who die before the years of discretion are saved by Christ That in no man is any original sin but every one when he is born is put in the state of Innocency That Baptism is not necessary for no sin is therein remitted because there is none then to be remitted CHAP. XV. How Arminianism is contrary to the Doctrine of the Church of England WIth a sort of men namely those that are zealous for the Religion of their Fathers and true Sons of the Church of England I make no doubt but that this will be a weighty and prevailing Argument which for their sake and information before I have done I hope by the grace of God to make good and thereby to shew the disingenuity and design of those who to impose upon several people have the face to affirm Arminianism to be the Doctrine of the Church of England which is so contrary to truth To understand this well it must be explained what is meant by the Doctrine of the Church 't is not the opinions of some corrupt Members of the Church whom that Mother disowns as spurious because fallen from her Principles and having set up Errors of their own which she never taught them though they would father them upon her she hath fed them with pure and sincere milk which their own ill constitution hath turned into Poyson But what we call the true Doctrine of the Church is that which was received believed and taught in the very beginning of the Reformation from errors and abuses of the Church of Rome and without alteration by her self lasted for above threescore years after till a party here combined to bring in erroneous innovations of their own In few words we call that the Doctrine of the Church of England which concerning these controverted points is contained in the 39 Articles in the Common Prayer Book the Book of Homilies and the Catechism of Edward the 6th These are the general publick and authentical Records and Evidences of the Faith and Doctrine of the Church of England and we shall not want the Testimony of the most Eminent and famous Doctors thereof to prove what we say So then we shall make it appear how Arminiamsm is contrary to all this I mean in every one of these we shall find Testimonies against it First of all to begin with the Articles of Faith We have the 17th about Predestination in these Words Predestination to life is the everlasting purpose of God whereby before the Foundation of the World was laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ and to bring them unto everlasting Salvation c. Let the whole be read with Attention and what we have asserted about that Point will be found therein to be contained as the eternity of God's Decree everlasting Purpose its immutability hath constantly decreed c. But because if I should point at every Word confirming what I am about proving out of this Article it would take up too much time To do it more effectually I shall make use of another Man's Pen I mean of Mr. Thomas Rogers a Man beyond exception in the Case who was a Chaplain to Archbishop Bancroft He hath written an Analysis upon all the 39 Articles which he doth dedicate to the Archbishop and the Book is licens'd and printed by Authority
The Doctrines contained in every Article he reduces under several Heads and Propositions which he proves out of Scripture and these Propositions he in his Epistle Dedicatory affirmeth to be maintained by the Church of England which if it had not been true he would not have had the Face to have said so in Print to the Primate of the whole Kingdom To add a greater weight to what he writes I must warn the Reader he was no Puritan nor Friend to them as it appeareth out of his Book and so no Calvinist to make use of their Words He out of this 17th Article draweth ten Propositions the 1st That there is a Predestination of Men unto everlasting Life 2. Predestination hath been from everlasting Here is the eternity 3. They which are predestinated unto Salvation cannot perish This is Perseverance and against the Apostacy of Saints 4. Not all Men but certain are predestinated to be saved Here is a certain number of Chosen and Elect 5. In Christ Jesus of the meer Will and purpose of God some are elected and not others unto Salvation Here are Election and Rebrobation and no outward Motive in God but his meer Will and Purpose In the 6th and 7th Propositions he makes the outward Calling by the Word and inward by the Holy Ghost the Justification by Faith of those that are predestinate their Sanctification by the Holy Ghost and Glorification in the Life to come to be infallible Effects of free Election Take notice also how in his Proofs of the first Proposition he makes use of the Examples of Abel and Cain Isaac and Ishmael Jacob and Esau as Examples of Election and Reprobation And amongst those whom he condemns as Adversaries to this Truth for of the Truth he asserts in every Proposition he names those that are against it he expresses those that say how some are appointed to be saved but none to be damned And upon the 4th Proposition he condemneth those who say no certain Company be fore-destined unto eternal Condemnation Upon his 5th Proposition he condemneth of Impiety that 's his Word those who say that Man maketh himself eligible for the Kingdom of Heaven those who say that God beheld in every Man whether he would use his Grace well and believe the Gospel or no and as he saw a Man affected so he did predestinate choose or refuse him And those that say that besides God's Will there was in him some other Cause why he chose one and cast off another O Arminians here by a true Son of the Church according to the Doctrine of the Church you are charged with Impiety for your Opinions More of this is to be seen in the Book which for Brevities sake I omit One Evidence more of a true Son of the Church I shall make use of upon this point which also proves our 13th Chapter in the very Words (a) Reply to Fisher p. 275. Although our Tenet concerning predestination be no other than St. Austin and his Scholars maintained against the Pelagians saith Dr. Francis White Dean of Carlisle As to Mr. Rogers's Book something else I shall add how therein in matter of Predestination he saith as do all the Churches Militant and Reformed with a sweet consent testifie and acknowledge Then all such Churches agree against Arminians in these points For free-Will we must read the 10th Article The Condition of Man after the fall of Adam is such that he cannot turn and prepare himself by his own natural Strength and good Works to Faith and calling upon God wherefore we have no power to do good Works pleasing and acceptable unto God without the Grace of God preventing us that we may have a good will and working with us when we have that good will This is plain enough as observed by Rogers how Man cannot do any good Work before he be regenerated and converted And he declares Adversaries to this Truth all such as hold that naturally there is free-will in us and that Man hath free-will to perform spiritual and heavenly things Again that Men believe not but of their own free-Will That it is in a Man's free-Will to believe or not to believe to obey or disobey the Gospel of Truth preached This is the Doctrine we assert in as plain and proper Words as can be expressed And on his 3d. Proposition upon the same Article he brings in the very same Texts we make use of for that purpose As (b) Acts 15. â— God purifieth man's heart (c) Phil. 2.13 works in us both the will and the deed (d) Rom. 8 2â— the Spirit helpeth our infirmities for we know not what to pray for as we ought (e) 1 Cor. 6.7 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God c. All this against free-Will and for God's free effectual Grace As to the certainty of Salvation and for Perseverance 't is contained in the already-quoted 17th Article where 't is said God hath constantly decreed by his Counsel secret to us to bring those he hath chosen in Christ and by Christ to everlasting Salvotion Whence it doth follow that certainly and infallibly such shall be brought to Salvation or else God could not execute that which he hath decreed to do which is Blasphemy Now the Adversaries are for Mutability and in constancy of Salvation which certainly this Article doth cross for it induceth a certain and constant Salvation and a constant Decree of Election constantly bringing to Salvation which must be by way of Perseverance in the State of Grace But they by inducing this Apostacy and that Men though elected may have leave to fall from Salvation if they will make an Election which followeth a Man upon condition of his fore-seen Perseverance a strange Election that waits upon Man to see whether he will give to himself a final Perseverance by his own free-Will an Election by which no Man is actually elected until he be no more that is after his death In this Article the Church hath another way to teach the certainty of Salvation which is to go upon the same Grounds St. Paul doth when he saith by Particulars to make the General sure (f) Rom. 8.29.3 Whom he did fore-know them he also did predestinate to be made like to the Image of his Son Whom he did predestinate them he also called whom he called them he also justified and whom he justified them he also glorified According to this Foundation in the said Article are these Words Wherefore they which be endued with so excellent a Benefit of God be called according to God's purpose by his Spirit working in due season they through Grace obey the Calling They be justified freely they be made Sons of God by Adoption they be made like unto the Image of his only begotten Son Jesus Christ they walk religiously in good works and at length by God's
Mercy they attain to everlasting Felicity Here are also the Particulars by which that general bringing to Salvation is perfected so that to joyn both together it is but one and the same and from first to last there is such an indissoluble Connexion that he who is elected to eternal Life shall infallibly have it Upon this certitude and assurance it is that St. Paul concludes nothing can deprive us of eternal Life because nothing can separate us from the love of God which is the Ground of our Happiness Wherefore he defieth any thing or person to do it though Arminians undertake to accept of the Apostle's Challenge not caring how they come within his Defiance For they seem to answer that there are many or some things that can separate us from the love of God in Christ tho' after and before a long Enumeration St. Paul concludes In all things these we are more than conquerours And Job will trust in God John 13.15 though he kill him Now that which maketh us to Conquer is not our own free-Will but it is God that loved us In conformity to this in the same Article it is said The consideration of Election doth greatly establish in the Saints and confirm their Faith of eternal Salvation to be enjoyed through Christ And the same Interpreter upon the 17th Article in his 3d. Proposition out of the Words constantly decreed doth infer this Wander then do they from the truth which think that the very Elect totally and finally may fall from Grace and be damned c. I think this is very clear for us And in the latter end of his 8th Proposition he condemneth those who call the Doctrine of Predestination a licentious Doctrine As to the point of Justification which is a Fundamental Article of our Religion and much corrupted by Arminians the xi Article of the 39. saith We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works and Deservings These last Words do reach Arminians as well as Papists for free Will Faith Perseverance right use and improvement of Means do come under the Word Deservings There is then nothing of Man and Rogers in the Proofs of his 1st Proposition explains it thus By his only Righteousness we are justified It expresses only Christ's Righteousness and excludeth any thing else But I must not be too long upon this Out of what hath been said I hope it doth appear how of the 39 Articles those which speak about these Matters are clearly for us against Arminians Now we must come to the Liturgy or Common-Prayer-Book which now and then and in several places doth strike against those Errors and for the Truth And as the Church teaches us those Doctrines by Articles of Faith so in the Liturgy she doth confirm it by Practice But before I come to it I must take notice of some Passages in the Catechism which is also a publick Record and Evidence of the Doctrine of the Church Know this that thou art not able to do these things of thy self nor to walk in the Commandments of God and to serve him without his special Grace See also the Answer to the first Question about the Lord's Prayer I desire c. Read the Answer to the 4th Question and by God's help so I will c. Now to come to Particulars out of the Prayer-Book In one place we have thus (a) Collect on Christ's Nativity Grant that we being regenerate and made thy Children by Adoption and Grace may daily be renewed by thy holy Spirit Those Benefits we receive as effects of Grace not of our free-Will and our being renewed is by God's Holy Spirit not by our Will If it be by one it is not by the other because in Matters of Salvation Grace and natural Strength are opposed In another place (b) Collect upon Ash-wednesday we beseech God to create and make in us new and contrite Hearts Then we cannot have it of our selves and the Word to create sheweth it to be beyond the power of any Creature it is the Work only of the Creator Elsewhere we own (c) Collect on 2d Sunday in Lent to have no power of our selves to help our selves If we have a free-Will we have a Power Again (d) Collect on Monday and Tuesday in Easter week As by thy special Grace preventing us thou dost put into our Minds good Desires so by thy continual help we may bring the same to good effect This is plain and full against Arminians If there be good Thoughts in our Mind good Desires in our Heart it is God alone that puts it therein By what Motive and upon what Account Not for any thing in us but by his Grace nay his special not a common universal Grace not for our Faith Repentance good Works right use of Means but by his special Grace preventing Grace before we can think and desire But this is not all for as the beginning is from God as are Desires so is the Progress for we pray for his continual help so also is the end that we may bring the same good Thoughts and Desires to good effect Without that help nothing doth or can come to any good We have more than this to shew (e) Collect on 4th Sunday after Easter Almighty God who alone canst order the unruly Wills and Affections of sinful Men grant unto thy people that they may love the thing which thou command-est and desire that which thou dost promise We are all sinful Men even God's People Our Wills and Affections are unruly where then lays their Freedom They are obstinate Slaves to their Passions therefore called unruly None but God can order them nothing under a Divine Power can influence them to what is good nay in things that are natural to them as to love and to desire Nothing seems more natural than Love and Desire nothing more free yet here we see our Wills cannot love that which God commands or desire what he promises except God makes them do it Surely these are mortal Wounds to free-Will Furthermore we cannot so much as to think any good thing but by the Spirit of God For St. Paul saith of our selves we cannot have a good Thought so the Church which believeth his Doctrine saith to God (f) Collect on 5th Sunday after Easter Grant to us that by thy holy Inspiration we may think those things that be good This is of Grace and not by Nature therefore (g) Collect on 1st Sunday after Trinity we can do no good thing without thee grant us the help of thy Grace that we may please thee both in will and deed God puts into our Hearts to do Duties and to perform them well (h) Collect on 3d. Sunday after Trinity Thou hast given us a hearty desire to pray We pray God to grant (i) Collect on Ascension day and Collect on Annunciation day
can know it to be so then they must be sure of their faith that is have a certitude of it In the case of the two blind men (d) Matth. 9.28 our Saviour asked them believe ye that I am able to do this they said unto him yea Lord. When believers are seriously asked whether they have faith They may well and do confess it in conscience to the Lord himself which must arise out of a certitude of it Then (e) 1 Cor. 2.11.12 the spirit a man which is in him knoweth the things of a man and in the next verse he addeth we have received the spirit of which is of God that we might know the things that are freely given to us of God And we can distinctly perceive the proper acts of faith as when one out of a sincere and pious affection findeth himself ready to deny the world and himself to serve and obey God according to his holy will To the question how can a man know when he is elected And how see he hath Faith I say Election is evidenced by effectual calling by Faith and Repentance so is Faith by the fruits and effects thereof as are good works as certainly-as one may conclude where a fire is there is heat and when the Sun shineth it is day-light Thus the cause is proved by the effect and the effect by the cause Where is motion either natural or spiritual we may confidently assirm there is life accordingly Thus we need not to go up to Heaven to dive into the secret Council of God nor to turn the leaves of the Book of Life to see whether our names be written in it but to search into our own souls and examine our own Thoughts Affections and Actings if there be holiness love and other fruits of the spirit Now they object that this certitude must be expressed or implyed in the word and thence drawen by a consequence but we say it doth not arise out of the letter of the word but out of the inward testimony of our understanding being enlightened by the holy Ghost which beareth witness to our spirit that we are the Children of God and consequently that we have true faith This is not written in the Book of Scripture but in the Book of our Heart with the very finger of the Holy Ghost hence it is that we do not believe we do believe but we feel and perceive it as we do not believe we think of God when we do 't but we know and feel it in our minds One thing here I must take notice of upon the matter in relation to that Exhertation of St. Paul to the Corinthians to examine themselves that it is a great deal of pity that many I dare say good people do not set themselves upon that tryal but do either wholly or in part neglect it but if they be of God's Elect at one time or other they must come to 't the sooner the better and the more often to known what progress they made in faith what degrees of strength it hath gotten and for neglecting this so necessary a duty they thereby deprive themselves of much comfort which would accrue to them To make an end of this matter I shall add that this certitude is very much improved when we can clearly make out we have an interest in Christ and are Christ's For saith the Apostle (a) 1 Cor. 3.22 Ye are Christ's and Christ is God's To know whether we be Christ's we have a certain rule to know it by that is if the spirit of Christ be in us (b) Rom. 8.9 For if any man have not the spirit of Christ he is none of his How then to know whether the spirit be in us St. Paul giveth a rule by (c) Gal. 5.22 23. the fruits of the spirit as love joy peace long suffering gentleness goodness faith c. Now we are come to a great question why of so many that hear the word of God there are so few that believe What may be the cause of it at the same word and under the same Ministery so different and contrary effect is produced some like Wax at the fire are softned and melted when others at the same time like Clay and Dirt are hardened whilst some believe others continue in unbelief and harden themselves some are the better others the worse for it Like (d) Joh. 13.27 Judas into whom the Devil entred after our Saviour had given him the sop The word is a wholesome Physick to some and as deadly poyson to others the Lord Jesus is a (e) 1 Cor. 23. 2 Pet. 2 8. stumbling-block and a rock of offence and foolishmess to some and the (f) 1 Cor. 2.6 7. wisdom of God in a mystery to others so that this word and they that preach it are unto some those that are saved (g) 2 Cor. 2.15.16 a Savour of life unto life and to others to them that perish a Savour of death unto death All this is truth Scripture teaches and Experience confirms how all that hear the word of God do no believe for all men have not Faith 2 Thess 3.2 Now we are to inquire into the reasons of it First 'T is not for any Dignity Merit Natural Capacity or any other quality in the hearer seeing the (h) 1 Cor. 2.14 natural man such we are all by nature receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them Which the same Apostle doth confirm in another place (a) Rom. 8.7 The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Neither is it for any depth of knowledge learning eloquence or other abilities in the Minister who preacheth the word (b) 1 Cor 3.6 Paul may plant Apollos may water but neither of them can give the increase (c) 2 Cor. 2. 2 Cor. 4.7 Who is sufficient for these things For saith he in another place this treasure we have in earthen vessels that the excellency be of God and not of us The most fervent and excellent Servants of God commonly complain of the hardness and impenitency of their hearers and let Isaiah speak for all (d) Isai 53.1 16. Who hath believed our report And our Blessed Saviour should if any have had cause to expect a good success of his outward teaching yet how often doth he complain of the hardness stubbornness impenitency and unbelief of his hearers How few of the great multitudes he taught were converted to him So that we must not seek in the dispensers of the word for the cause why some believe and others do not The cause why all do not believe is not as the Adversaries would have it because they do not all they can and do not make use of all the power remaining in them out of their natural corruption that they do not go to Church do not hear nor read
the word as often as they ought that the spirit of God is ever ready to give faith to all that do these things which is most false for though we own men are in the wrong to neglect those Christian duties yet though they would perform all that and more it would not do for God giveth faith to none but to those whom from eternity he decreed to give it to How could God have decreed by the word to give faith unto every man when as experience sheweth and we already have proved it he doth not afford every man that outward call We own that usually God doth not give men come to years faith without hearing or reading of the word but Scripture and experience do teach God doth not give it to every one that heareth and readeth it so that 't is false to say the neglect of the word is the only cause why God gives not every one faith for several do read hear meditate preach and write Commentaries upon the Word who yet never have true faith Yet we own how God blesseth the Ministery of some more than of others Now to come to the true cause of it 't is because God hath decreed to give it only to the Elect for faith is an effect of our Election (a) Acts. 13.48 As many as were ordained to eternal life believed as I quoted before and our Saviour saith all that the father giveth me hath elected in me shall come unto me and none else (b) Joh. 6.37.44 for no man can come to me except the father draweth him The good pleasure of God is the cause of the decree and of Faith too wherefore 't is called the gift of God nothing more free than what is given Our Saviour saith plainly to his Disciples (c) Eph. 2. â— It is given unto you to know the misteries of the kingdom of heaven to them it is not given Grace puts a difference between them After his resurrection our (d) Matth. 13.11 Saviour opened the understanding of his disciples that they might understand the Scripture without which they could not do it as afterwards was (e) Luke 24.45 opened the heart of Lydia and this made her attend unto the things which were spoken of by Paul So that to believe or not to believe (f) Acts 16.14 is not of him that willeth or of him that runneth but of God that sheweth mercy (g) Rom. 9.16 God prepareth the heart of the humble saith David without it nothing can be done 't is his work First In relation to those that believe for our Saviour saith (h) Matth. 11.25.26 I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hath revealed them unto babes If in this God had been accepter of persons or had been moved by any qualification in the persons he would have done the contrary of what he acted he would have revealed it to the Wise and Prudent and hid them from Babes This to a carnal reason seemeth strange yet 't is true and in the next verse our Blessed Saviour assigneth God's will as the only cause and ought to be sufficient for any one Even so father for so it seemeth good in thy sight They who are become the Sons of God and believe on his name (a) Joh. 13. are born not of blood nor of the will of the flesh nor of the will of man but of God Here our Coversion and Regeneration are attributed to the will of God exclusively to the will of the flesh or of man Now God doth act on both parts not only he maketh those believe who do but also others cannot believe because (b) Joh. 12.39.40 he hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their hearts and be converted and I should heal them In consequence of this they are delivered up to Satan who acts his part upon them in the way exressed by St. Paul (c) 2 Cor. 4.3 4. If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them whieh believe not lest the light of the glorious Gospel of Christ who is the image of God should shine upon them Of these speaketh the Prophet (d) Isai 43.8 Bring forth the blind people that have eyes and the deaf that have ears they shall continue blind and deaf no Faith for these On the contrary side (e) Isai 32.3 The eyes of them that see shall not be dim and the ears of them that hear shall harken these shall have Faith After this we adore the actings of God and with St. Paul cry out (f) Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out Now as begetting of Faith in us is an effect of God's Election and of his good-pleasure so is the increase and improvement of it for the more it feeds upon Christ the stronger and the more lively it groweth There are degrees of Faith so that though all Believers have the same Faith as to the substance and to the parts yet there is a great difference as to the degrees upon which account we are said (g) 2 Pet. 3.18 Ephes 4.15 to grow in faith or grace There is weak Faith and strong Faith yet both true that Man's Faith who said to our Saviour If thou (h) Mark 9.22.23 canst do any thing have compassion on us was a weak and languishing Faith and seemed to doubt whether Christ could cure his Child after Christ had said to him Mark 9 22.23 If thou canst believe all things are possible to the believer as if he had said to him I can do it but canst thou believe whereupon the Man prayed for supply and strength of Faith Lord I believe but help thou mine unbelief he was much weaker in Faith then he who said Lord if thou wilt thou canst make me clean Luke 5.12 And then the Centurion of whom our Saviour (a) Matth. 8.10 saith I have not found so great a faith no not in Israel and that of the Woman of (b) Matth. 15.26.27 Canaan who for all the repulses which our Saviour did outwardly give her even comparing her to a Dog yet she would not give over till our Saviour had said to her (a) Matth. 8.10 O woman great is thy faith and cured her Daughter so of the woman who had the Issue of Blood for 12 years If I may but touch his cloths (c) Mark 5.28 I shall be whole all effects and signs of a great Faith the increase whereof we ought ever to pray for thereby in time of tryal to be able to resist the temptation Now as Christ is the true and only object of our Faith so 't is a hindrance to 't when we