Gentiles called 2. That even yet hee should withhold from many Nations the very word and outward calling as the new-discover'd Indians doe shew being found as farre from the knowledge of Christ as ever the Heathen were before the Apostles preached to them But wee being under this grace of Gods Calling it behoveth us to looke that it be not in vaine unto us CHAP. VII Of the Concurrence of the Word and Spirit in Calling SOme great Divines do distinguish Calling into two kindes one outward of the Word onely another inward of the Spirit joyn'd with the Word That they say is Ineffectuall This Effectuall That common to the Reprobate This speciall and peculiar to the Elect That never obeyed with truth of heart This never disobeyed This Doctrine is to bee examined I distinguish not two Callings but compound one Calling of the Word and Spirit as it were of a Body and a Soule supposing it to have in it selfe power to bring forth Effect in all that are under it and if it doe not so the cause not to arise from the Calling but from the Called that obey not 1. For declaration of this Point it must not be thought that the Spirit goeth with the Word to make the hearer performe that which he can doe by naturall strength for the Spirit is given to helpe where nature faileth as to keepe waking and to be attentive for that which Men can bring of their owne strength God expecteth to finde and to meete One case then where to many the Spirit is not present to the Word is when they are not present to the very Word through their sottish carelesnesse 2. Againe it must not be thought that the concurrence of the Word and Spirit is as it were naturall necessary and inseparable but voluntary and arbitrary in the Will and good Pleasure of God and as grace is annexed to the Sacraments so is it to the Word onely by Divine Institution and Ordination Hence the Church prayeth before Sermons for the illumination and power of the Spirit to come with the Word God expecting to have this asked of him by them that can pray both for themselves and others Another case then where the Spirit is not co-working with the word many times is when it was not duly and diligently asked 3. There are men that are past grace to whom the Spirit is not present with the Word such as for their former neglect and contempt of the time of their visitation when God did call them are now given up to blindnesse and hardnesse and have the light of the Spirit and the dew of grace held back from that Word which is Preached in their hearing by accident not for their sakes though we know them not in particular and so admit all 4. It must not bee thought that the Spirit goes with the Word to worke any grace in any person whatsoever but according to the order of Divine Providence which dispenseth his grace wisely which is thus to be declar'd Wee are to distinguish the Word that calleth the Persons that are called and operations of the Spirit by the Word in those persons The Word is either the Law or the Gospell 1. The Law hath two parts as the Preacher of the Covenant of Grace useth the Law 1 The Precepts 2. The Curse to the transgressors of the Precepts So the Law hath a double use to accuse and convince with the Precepts to wound and to kill with the Curse and to these the Law is effectuall and of force after the fall of Man 2. The Persons called by the Minister of God using the Law are all naturall unregenerate sinfull men or the regenerate relapsed and fallen into grievous Sinne who are of two sorts either ignorant of their evill Estate to whom the Precepts of the Law are to be Preach'd to bring them to the knowledge of Sinne. Rom. 3. 20. Or they are such as know sin buâ— are sâ—cure benummed senselesse of theâ—â— miserable estate to these the Curse is to be denounced untill they begin to feare to be cast down and perplexed Act. 24. 25. 3. The Operations of the spirit upon these Men by the Ministry of the Law are two First to open their eyes to see their sinnes Second to prick their hearts with feare of the Curse Acts 2. 37. Rom. 8. 15. For these effects ordinarily the Spirit goeth with the Word of the Law calling Men out of the pit of sinne and they are more easily admitted and wrought into the heart upon those remaines of light in the minde discerning good and evill and of Conscience accusing it selfe consenting to the Law Rom. 2. 15. But that these workes of the Spirit by the Law are wrought in many Reprobates our adversaries deny not that grant some initiall parts of grace to be begotten even in castawayes The Ministry of John Baptist figured this of which S. Ambrose in 1. Lucae Hoc mysterium in hac vita nostra hodieque celebratur praecurrit enim animae nostrae quaedam virtus Johannis cum credere paramur in Christum ut paret ad fidem animae nostrae vias Thus much of the word of the Law with its persons and operations 1. The Gospell hath two parts A Commandement A Promise The Commandement To repent of Sin shewed by the Lawes Precepts To beleeve in Christ to give life to him whom the curse of the Law hath killed The Promise is of forgivenesse of sins and life everlasting to him that repenteth believeth in the Lord Jesus Christ Act. 2. 38 39. 2. The Persons called by God in the word of the Gospell are all manner of sinners but convict terrifyed wounded full of compunction and selfe-condemning wrought in them by the Spirit in the preaching of the Law Mat. 11. 28. 3. The Operations of the Spirit upon these Men by the Ministry of the Gospell are 1. To open their eyes to see the marvelous light of Gods Mercy to Sinners of the infinite love of Christ in dying for sinners and the inestimable Merits of his Death of the powerfull graces gifts and aides of the holy Ghost to helpe and relieve the impotency and misery of sinners to the end that by this light this Opinion may be begotten in them that it is possible for them to be recovered 2. To poure into their hearts hope or to stay them from desperate sinning or sorrowing 3. To inspire the grace of Prayer at least to wish or desire Oh that they might be so happy as to escape the wrath to come and recover the favour and love of God! 4. To give them repentance that is to sorrow for sin past with a godly sorrow and to purpose to break off sin to cease from any further offending God or endangering the Soule 5. To worke in them Faith that is To run to Christ and to cast themselves into the Armes of his goodnesse and power to be saved by him These Graces in this Order the holy Ghost is present and ready
more excellent power over Mankinde his Masse than any Potter hath of his Clay to make Vessels to honour or dishonour whereby at last all is resolved into the Will of God but as it is the supreme and universall cause which doth allow all inferiour causes to move and worke according to their Natures which movings and workings hee orders and applyes to his owne Glory of Justice or Mercy as seemeth agreeable to his Will Vide Epiphan Haeres 64. contra Orig. p. 246. Et Hieronimum Hebdiae Quaest. 10. Thus much for the first branch of the first paragraph viz. The Definition of Predestination to life Now followeth the second Branch which is a Description of the Execution or of the manifestation of our Predestination to life which is expressed in these words Wherefore they that be endued with so excellent a benefit of God bee called according to Gods Purpose by his Spirit working in due season This straine seemes to be an Imitation of S. Paul Rom. 8. 29. and it is a good explication thereof saving that S. Paul tyeth the Linkes together one unto another by a repetition or replication Those whom hee foreknew hee did predestinate And whom hee did predestinate them hee also called whom hee called hee also justifyed and whom hee justifyed hee also glorifyed But our Article uniteth all these latter unto one the first as so many effects of one cause and implyeth the connexion of one of them to the other onely by the order of their enumeration saying thus They that bee endued with so excellent a benefit of God which is as much as they that bee elected by Christ as foreknowne they be called they be justifyed they be glorifyed So the imitation agreeth well without any materiall difference The Explication our Article makes appeares most by the additions which it putteth to S. Paul 1. As first instead of whom hee foreknew it calleth our Predestination praeclarum Dei Donum those that hee endued with so excellent a benefit with reference to the Definition afore 2. That it esteemeth this excellent benefit the Fountaine and the cause of all spirituall blessings that follow in the Article viz. Calling Justifying Glorifying for it saith Vnde qui tam praeclaro Dei beneficio sunt donati vocantur wherefore they that be endued with so excellent a benefit of God are called 3. That to S. Pauls words called according to purpose the Article addeth by his Spirit working in due season and they through grace obey the Calling By which two additions the Article declareth what Calling according to purpose is viz. when Gods Spirit worketh in Calling and not the outward word alone and when by grace that Calling is obeyed for these two are in the course and plot approved by God 4. When to S. Pauls justifyed the Article addeth They be made the Sonnes of God by adoption they bee made like to the Image of his holy Sonne Jesus Christ they walke righteously in good Workes These are added as so many effects of our Election originally and as so many effects of our Justification immediately and as so many pledges and signes of our future Glorification for upon this is concluded that at length by Gods Mercy they attaine to everlasting felicity Out of this Declaration which the Article maketh of the Execution and Manifestation of Predestination there bee foure things especially to bee learned 1. That the Article intendeth the same thing which Melanchton sayes S. Paul intended Rom. 8. 29. Totum ordinem complecti voluit quo Ecclesia condita est à Deo To the end that our Faith of eternall Salvation by Christ might bee established and confirmed since God hath contrived the whole course whereby hee will build his Church that is whereby hee will have on Earth a chosen Generation that shall inherit in Heaven everlasting felicity And this wee may certainly beleeve because the Knowledge of God which is infallible his purpose which is unchangeable his Calling according to purpose which cannot bee frustrate his justifying which cannot be controuled and his glory which is invincible are all found in this order and course here set downe besides the Scripture saith The Counsell of the Lord standeth sure and the thoughts of his heart to all Generations Psal 33. 11. 2. Secondly whereas in this chaine there is one linke which is put not onely as the first in order but also as the cause and fountaine of all the rest which are not onely tyed to it but derived from it namely the excellent benefit of our Election and Predestination in Christ which was given unto us by God and settled upon us by his purpose before the Foundation of the World 2 Tim. 1. 9. from whence doe flow all the lower blessings of Calling according to purpose justifying glorifying as effects as issues out of the first and highest Therefore wee are bound to blesse God the Father of our Lord Jesus Christ as S. Paul doth who hath blessed us with all Spirituall blessings viz. with calling justifying and according as hee hath chosen us in him that wee should be holy and unblameable before him in love Eph. 1. 3 4. for the latter blessings doe call upon the first not onely as a patterne but as a Fountaine and root of them all Now if it should seeme strange that those should be the Effects of Predestination and yet bee foreknowne before Predestination according as S. Paul setteth Foreknowledge before Predestination and Calling after it as the Effect this doubt is cleered by the remembring that the foreknowledge that S. Paul speaketh of is that onely of Simple understanding which is not the cause of any thing absolutely to bee but onely as possible or futurum but sub Hypothesi if the Will of God say it and by remembring secondly that the Will and Decree of God wherein Predestination properly consisteth is onely the cause why any thing comes to act and into being absolutely God willing it to be indeed after that manner as hee knew it might be before hee willed it to bee So by this it is plaine that the things which were the Objects of the Understanding foreknowing them first as possible are after the Effects of the Will of God when they are commanded by a Decree absolutely to be and to come into act The knowledge of God being unto him a light and a guide but his Will being to us the Fountaine of all our good and the ground of the duties of thankfulnesse 3. Thirdly whereas the lower linkes say whom hee predestinated hee called c. we learne from hence that the ministery of the Word whereby the holy Ghost calleth justifyeth sanctifyeth the Elect people of God chiefly intendeth the Execution of Predestination according to S. Paul Eph. 4. 12. That Pastors and Teachers are given for the perfecting of the Saints for the worke of the Ministery for the Edifying of the Body of Christ Non ergo alios sed quos praedestinavit vocavit justicavit ipsos glorificavit
Appello Evangelium FOR THE TRUE DOCTRINE OF THE Divine Predestination Concorded with the Orthodox Doctrine of Gods Free-Grace AND Mans Free-Will By John Plaifere B. D. Sometime Fellow of Sidney-Sussex Col. in Cambridge and late Rector of Debden in Suffolk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Amicum Amice Evangelium appellasti Ad EvangeliuÌ„ ibis Bern. in Cant. Ser. 65. Responsio Nullus reprehensor formidandus est amatori Veritatis Aug. de Trin. in Prooem Hereunto is added Dr. Chr. Potter his owne Vindication in a Letter to Mr. V. touching the same Points LONDON Printed by I. G. for John Clark and are to be sold at his shop under S. Peters Church in Cornhill 1651. The Severall Heads handled in this Treatise CHAP. The First Part. Page  THe Introduction or Preface p. 1 1. The first opinion of M. Perkns c. p. 9 2. The 2d opinioÌ„ of the Synod of Dort c. p. 16 3. The third Opinien of Dr. Overald c. p. 22 4. The fourth opinion of Hemingius c. p. 34 5. The fifth opinion of the Fathers c. p. 38 6. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fifth opinion p. 42  The Transition to the Second Part p. 52 CHAP. The Second Part.  1. Of Gods Knowledge p. 54 2. Of Gods Will p. 67 3. Of Providence and Predestination p. 71 4. Of Election and Reprobation p. 73 5. The Transition to the Third Part p. 76 CHAP. The Third Part.  1. Of the Creation p. 79 2. Of the Covenant of works p. 80 3. Of the Fall of Man p. 81 4. Of the effects of the Fall p. 84 5. Of the Covenant of Grace p. 86 6. Of Calling the Dspensation of the Covenant of Grace p. 91 7. Of the concurrence of the Word and Spirit in Calling p. 97 8. Of Conversion p. 110 9. Of Grace 113  The Distinctions p. 115  The Necessity p. 117  The Power p. 119  The Amplitude p. 122 10. Of Freewill to Good Evill p. 128 11. Of Grace and Freewill conjunctim p. 235 12. Of two equally called p. 251 13. Of Conversion under the termes of Regeneration a new Creation c. p. 273 14. The Article of Freewill as taught in a book published 35. Hen. 8. p. 278. 15. Of Perseverance p. 287 16. Of the Faith of such as persevere not together with an Exposition of the 16 Article of our Confession p. 291 17. Of the persevering faith of the Elect p. 230 18. Of the Certainty of Perserverance Election Salvation p. 318 19. Of the last Judgement p. 325 20. An Abridgement of the whole Book p. 334 21. An Analysis to the 17 Article Confessionis Anglicanae p. 350 Courteous Reader these bookes following are Printed for John Clark and are to be sold at his shop under S. Peters Church in Cornhill THe Stewards last accompt in five Sermons by Master Robert Bagnall Evangelicall Spices or the Incense of the Gospell in a Sermon by Doctor Wall Search the Scriptures or an enquiry after Verity by Master George Langford Manasses miraculous Metamorphosis in a Sermon at Saint Maries in Cambridge by Master George Langford Gods Smiting to amendment or revengement in a Sermon by Master Hanniball Gamon A Plea for Peace in a Sermon by Master Henry Vertue Evodius and Syntiche in a Sermon by Mr. John Elborow The Sharpnesse of the Sword or Abners Plea for accomolation in a Sermon by Master Iohn Pigot The Descent of Authority or the Magistrats Patent from Heaven by Doctor Hurst The Souldiers Triumph and the preachers Glory in a Sermon by Master Milward A thanksgiving Sermon by Master John Squire A Visitation Sermon by Doctor Read Ten Sermons upon severall Sundayes and Saints dayes â—y Master Peter Hawsteed A divine prospective representing the Just mans Peacefull end in a funerall Sermon by Master Nathaniel Hardy Christs Love and affection towards Jerusalem delivered in sundry Sermons by Master Richard Maden A discourse of the Sabbath and the Lords day by Doctor Dow. Innovations unjustly charged upon the present Church and State by Doctor Dow. Antidotum Lincolniense or an answer to a booke entituled The Holy Table Name and Thing c. by Doctor Heylin The Equall wayes of God tending to the rectifying the unequall wayes of man by Master Thomas Haines The Weapon-salves maladie translated out of Senartuâ— his works A ready way to remember the Scriptures or a Table of the Old and New Testament by Master Ezekiell Culverwell Want of Charity justly charged on all such Romanists a dare without truth or modesty affirme that Protestancie de destroyeth Salvation by Doctor Potter A Sermon preached at Ely-House in Holborne by Doctor Potter A Commentary of the whole book of Ecclesiastes by Doctor Jeremin The Religion of Protestants a safe way to Salvation by Master William Chillingworth The Soules misery and recovery or the grievings of the Spirit by Master Samuel Hoard The Churches Authority asserted in a Visitation Sermor preached at Chelms ford by Master Samuel Hoard Gods love to mankind manifested by disproving his absolute decree for their damnation The new Art of Lying covered by Jesuites under thâ— veile of Equivocation discovered and disproved by Master Henry Mason Christian Humiliation or the Christians Fast by Masteâ— Henry Mason The Epicures Fast by Mr. Henry Mason The Tribunall of the Conscience or a Treatise of Examination shewing why and how a Christian should examine his Conscience and take an account of his life by Mr. Henry Mason The Cure of Cares or a short discourse declaring the condition of worldly Cares with some remedies appropriated unto them by Mr. Henry Mason Hearing and Doing the ready way to blessednesse with an appendix containing Rules of right hearing Gods Word by Mr. Henry Mason Contentment in Gods Gifts or some Sermon Notes leading to equanimity and contentation by Mr. Henry Mason Justifying Faith or the Faith by which the Just doe live by Dr. Jackson A Treatise containing the originall of Unbeliefe Misbeliefe or Misperswasions concerning the Verity Unity and Attributes of the Deity with directions for rectifying our beliefe or knowledge in the forementioned Points by Doctor Jackson A Treatise of the Divine Essence and Attributes First Part by Dr. Jackson A Treatise of the Divine Essence and Attributes the Second Part containing the Attributes of Omnipotency of Creation and Providence c. by Dr. Jackson The knowledge of Christ Jesus containing the first and generall Principles of Christian Theology with the more immediate Principles concerning the true knowledge of Christ by Dr. Jackson The Humiliation of the Sonne of God by his becomming the Sonne of man by taking the forme of a servant and by his Sufferings under Pontius Pilate c. by Doctor Jackson A Treatise of the Consecration of the Sonne of God to his everlasting Priesthood and the accomplishment of his glorious Resurrection and Ascension by Dr. Jackson Christs Answer to Johns question or an Introduction to the knowledge of Christ and him Crucified
not vanish in the Elect either finally or totally 6. A man truly believing that is endued with justifying Faith is certaine by or with full perswasion of Faith of the forgivenesse of his sins and of his everlasting salvation by Christ 7. Saving Grace is not given is not communicated is not granted to all men whereby they may be saved if they will 8. No man can come to Christ unlesse it be given unto him and unlesse the Father draw him and all men are not drawne of the Father that they come unto the Son 9. It is not put in the free choice and power of every man to be saved These be the nine Assertions concluded at Lambeth at the instance of Doctor Whitakers against three Propositions delivered at Cambridge by Peter Baro the Frenchman Professor of Divinity in the Chaire erected by the Lady Margaret 1. De Praedestinatione Reprobatione 2. De Amissione Gratiae 3. De certitudine securitate salutis Whit. cont ult p. 4. Foure of these nine which concerne the Doctrine of Predestination are here onely considered the other five we shall speake of in their proper place in the third part of this book For the words of these foure they are so composed as they comprehend most certaine Truths but appliable aswell to the fifth Opinion to be propounded yet as to any other But because all men will fetch the interpretation of them from Doctor Whitakers the chiefe composer his understanding of them must be taken for their meaning And how hee understood the Doctrine of Predestination doth appeare in his last Conc. ad clerum Octob. 9. before this 20. of November wherein hee argueth against St. Austine That originall sinne was not the cause of Reprobation seeing it is remitted to many Reprobates according to St. Augustines Doctrine pag. 7. He expoundeth Rom. 9. 21. de massa incorrupta pag. 8. and nameth Bucer as concurring with him pag. 8. and iterum pag. 15. He appealeth to our Confession in the 17. Article which he is perswaded delivers the same doctrine that hee did not onely because those Articles were composed by the Disciples of Martyr and Bucer as hee saith but by the words themselves How other Bishops and Professors since have understood that Article and what hand Martyr and Bucer had in our Articles shall be seen in the next Opinion For these nine Assertions wee know Doctor Whitakers dying at his return from his journey were not received with such accord but that two the following Professors dissented from them and when the life of Doctor Whitakers was written by a learned friend of his who would have inserted these nine Assertions they were by authority suppressed a signe that though much were imputed and yeelded to the excellent judgement of Doctor Whitakers of worthy memory yet all in authority then were not of his minde in this matter whom yet they would not offend or lose as the times then were Neither in the first of King James in the Conference at Hampton Court when these nine Assertions orthodoxall as Doctor Reynolds termed them were sued for to be inserted into the Booke of Articles was this request obtained but that motion quenched by the speeches first of the Bishop of London who had beene at the concluding of those Assertions at Lambeth and secondly of the Deane of Pauls Doctor Overald who had beene a party in these controversies page 29. and page 41. And for the Orthodoxie of these Assertions in Doctor Whitakers sense Doctor Barlow the Relater of this Conference puts it upon Doctor Reynolds terming them so not upon his owne or his Masters Opinion he having beene well acquainted with the â—â—riage of that businesse at Lambeth as then Chaplaine to the Archbishop in his house and his Relation tels us The nine Assertions were sent to the University for the appeasing of those quarrells that were risen in Cambridge about certaine points of Divinity If for the appeasing of quarrels it was wisdome so to pen them as they might satisfie and unite all sides with common and generall truth As the first Assertion doth saying 1. That God hath predestinated c. which is most true but it saith nothing de ordine modo c. which is now the question and was then 2. The second speakes true of the moving and efficient cause both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but de causa non est quaestio sed de objecto whether it be Homo or homo peccator or homo peccator paenitens aut contumax Nothing in man is the cause of his Election 3. The third of the number is very true but founded on the Infalibility of Godâ— foreknowledge as on the Immutability of his will 4. The fourth is the most ambiguouâ— assertion for if it suppose Non-predestination to be the Cause of the Necessity of Condemnation for Sinne it putteth noâ— causam pro causa but if it suppose Non predestination as a meere negative of sucâ— an Act of God and suppose sinne committed and not repented of there is causâ— enough for the Justice of God to condemâ— him that hath sinned and used no remedy CHAP. II. The second Opinion THe second Opinion of the Order oâ— Predestination having these Defeâ—ders The Synod at Dort P. Mouliâ— Doctor Abbot B. of Sarisbury Doctoâ— Carleton B. of Chichester many Papists 〈◊〉 Bellarmine Cajetan and the Dominicanâ— and of which many doe say that Saint Aâ—â—â—stine was the first Author is this 1. That God from all Eternity decreed to create mankind holy and good 2. That he foresaw man being tempted by Satan would fall into sin if God did not hinder it he decreed not to hinder 3. That out of Mankinde seen fallen into sinne and misery he chose a certaine number to raise to righteousnesse and to eternall life and rejected the rest leaving them in their sinnes 4. That for these his chosen hee decreed to send his Son to redeeme them and HIS SPIRIT TO CALL THEM and sanctifie them the rest he decreed to forsake leaving them to Satan and themselves and to punish them for their sins This Opinion is misliked by the defenders of the former and of the following Opinions also 1. Because to defend the justice of God it supposeth mankinde corrupted before any Election or Reprobation was made which seemeth needlesse because there be Elect and Reprobate Angels without or before any corruption or fall Cacodaemones non fuere in Massâ tamen Reprobati Christus non fuit in Massâ and tamen ut homo Eligitur Prideaux 1. Lectione 2. Because it supposeth Originall sinne the cause of Reprobation which sinne yet is remitted in Baptisme to many Reprobates Whitaker Cygnea Cant. p. 7. 3. Because with the former Opinion it teacheth Christ to be sent onely to the Elect and the Word and Spirit onely to call them whereby the Reprobate is but more oppressed being call'd to embrace salvation offered which they cannot doe and yet for refusall thereof they are more deeply condemned
Christs Consule Articulos Lambethanos boc Anno 1651 Editos Death 3. Of Freewill and Grace 4. Of the manner of working of Gods Grace 5. Of the Perseverance of Believers Touching which the Remonstrants or Arminians and the Contra-remonstrants or Puritans doe maintaine contrary Opinions the middle way between which our Church as I conceive doth much more rightly hold Article 1. of Gods Predestination First the Remonstrants make the generall and conditionall Decree of Predestination to be upon condition of believing according to the generall Gospell-promise of saving all men through Christ dying for them if with a lively and persevering faith they shall believe in him by the Word and holy Ghost assisting it Secondly the speciall and absolute Decree to be out of the foreknowledge of Faith touching the saving all such particular men whom God foresaw would believe through grace and on the other side condemning of those whom hee foresaw would continue impenitent in sinne and unbelievers And this is the Opinion of the antient Fathers before S. Augustine and of many after him and of many Papists Lutherans and many others Secondly The Contra-Remonstrants excluding the generall and conditionall Decree make one onely particular and absolute Decree touching the saving and enduing with Faith and preseverance some certaine particular men chosen out of mankinde through Christ dying for them alone by the effectuall or irresistible grace of the Holy Ghost peculiar onely to them All others by an absolute Decree being rejected and condemn'd And this is the Opinion of Zuinglius Calvin and the Puritans but is rejected by all Papists Lutherans and many others Thirdly our Church taking the middle way joynes the particular absolute Decree not out of foreknowledge of mans Faith or Free-wil but out of the purpose of Gods Will and Grace touching the freeing and saving those whom God hath elected in Christ with the generall and conditionall Will or the generall promise of the Gospell Teaching Gods Promises are so to be embraced as they are proposed to us in the holy Scriptures and that Will of God is to be followed of us which wee have expresly revealed in his Word as namely that God gave his Sonne for the World or for all mankinde That Christ offered himselfe a Sacrifice for all the sinnes of the whole World That Christ redeemed all mankinde That Christ commanded the Gospell to be preached unto all that God Wils and Commands all men to heare Christ and to believe in him and in him to offer grace and salvation unto all men That this is the infallible truth in which there can be no falshood otherwise the Apostles and other Ministers of the Gospell preaching the same should bee false witnesses of God and should make him a Lyar And this Opinion agrees with the judgement of St. Augustine as he is expounded by Prosper and Fulgentius It is the more common Doctrine of the Church after St. Augustine And these two things do well stand together God in the first place to offer salvation to all if they will believe and common grace and sufficient in the means ordain'd by God if men will not be wanting to the Word of God and his holy Spirit And then in the second place God that he might be helpfull to humane frailty and mans salvation might bee more certaine would adde his speciall more effectuall and abundant grace to be communicated to whom hee please by which not onely they are able to beleeve or obey if they please but also actually do will believe obey and persevere according to the sentence of St. Augustine Sic Deus ordinavit omnium Angeloru hominumque vitam c. So God ordain'd the life of all Angells and Men that therein hee might first manifest how farre Freewill could goe and then what the benefit of his grace and the judgement of righteousnes could doe De correp grat cap. 10. Article 2. Of Christs Death In like manner of the Death of Christ for all there are three Opinions The first that Christ dyed for all men and by his Death did redeeme all mankind in Gods generall and conditionall purpose of giving salvation for Christs sake that dyed to all upon condition of Faith depending on the free cooperation of men under Grace The Second contrary to the first that Christ did not dye for all c. nor did redeeme all mankinde c. nor that God by any manner of meanes or upon any condition did will or intend to give salvation or Grace for Christs sake to any other save only the Elect c. The Third supposing Christs Death for all men and Gods purpose conditioned with the generall grace of the Gospell-promises addes the speciall intention of Faith touching the applying the benefit of Christs death by grace more abounding and effectuall absolutely certainly and infallibly onely to the Elect without any prejudice or any diminution of the Will and Grace common and sufficient Article 3. Of Freewill and Grace All agree that Freewill is not able to do any thing that is good without Grace preventing present and subsequent so as it holds the beginning middle and end in conversion and Faith and every good worke yet they dissent in this that the first Opinion makes exciting Grace so to bee joyn'd with the word heard and understood and meditated upon that in some degree it is common to all who are willing to obey it The Second strives to make grace proper and peculiar only to the Elect and will not confesse it to bee in any manner of way common to all The Third conjoynes both sides acknowledging Grace so to bee common and sufficient being joyned with the word as withall to professe 't is speciall and effectuall to produce certainly salvation being propâ—r to those whom God out of his good pleasure hath gratiously elected in Christ Article 4. Of the manner of working of Gods Grace The first Opinion makes Grace so to worke in man that it takes not away the liberty of his Will but preserves it so that a man may by Grace so beleeve and obey as that hee may also by his Freewill resist Grace The second makes the workes of Grace to be irresistible so as wherever it comes it doth immutably incline and draw the minde to assent and obey The third Opinion teacheth men may be so stirr'd up and mov'd by Grace that they may both obey that Grace calling and moving if they attend thereto and also may through their Freewils resist Gods Call and Motion but it addes further that God when hee will and to whom hee will doth give Grace so abundant or powerfull or congruent or some other way effectuall so that although the Will in respect of its liberty may resist yet it doth not resist but certainly and infallibly obey and thus God to deale with those whom hee hath elected in Christ so far forth as is necessary to their salvation Article 5. Of the Perseverance of Believers The first Opinion makes
Covenant whereupon depends the Eternall woe or the Eternall happinesse of the party covenanted with seeing it would be found a true Maxime Quod nemo teneatur ad impossibile CHAP. VI. Of the dispensation of the Covenant of Grace by calling THe Covenant of Grace being once made with mankinde in the root of all men Adam and Eve it pleased the same goodnesse of God that made it to preserve it continue it and keep it a foot and so will doe to the end of the world by proclaiming it from time to time by renewing it often calling men to the knowledge and participation thereof else it would long since have beene forsaken forgotten extinct and utterly lost This is that Act of God which is termed Vocatio Divina the heavenly Calling Heb. 3. 1. wherein his divine power giveth us all things that pertaine to life and godlinesse 2 Pet. 1. 3. that is wherein he doth execute his Predestinated order of meanes and benefits by the right use whereof men are brought to the high End Happinesse Or by the neglect and abuse whereof they faile and come short of it and fall into endlesse misery Hence Saint Paul speaking of the Saints Rom. 8. 30. as he had joyned those two together Quos praescivit Praedestinavit so he joyneth these two together quos praedestinavit Hos vocavit by calling putting that into Act which he had seen and allowed in Predestinating as a successfull course bringing them to glory And Saint Jude v. 4. speaking of ungodly men saith They were of old written to condemnation being such as turned the grace of God into Wantonnesse and deny God the onely Lord and our Lord Jesus Christ whence the Author to the Hebrews gives a good caveat Let us therefore feare lest a promise being left us of entring into his rest any of us should seeme to come short of it Heb. 4. 1. This point having more connexion with the Doctrine of Predestination hath more controversie and therefore I must of necessity be in it more large craving the patience of some contrary minded who in their writings use a certaine censorious and magisterial Severity which I rather pray God to forgive then I purpose to returne upon them Calling defined Distributed Calling is the Revelation and Proclamation of the Gospel the Covenant of Grace Rom. 16. 25. commanding repentance towards God and faith towards the Lord Jesus Christ Act. 20. 21. and promising forgivenesse of sins and life everlasting to all that obey Act. 2. 38. 39. Calling consisteth of two essentiall parts or two divine acts requisite to make up one whole perfect work of calling The outward preaching of the word sent by God whereto belong the Sacraments outward blessings and corrections The inward operation of the holy spirit accompanying the outward meanes Calling hath been dispensed by the wisdome and good pleasure of God diversly according to the diversity of times 1. Before Christs comming under the old Testament 2. Since Christs comming under the new Testament This diversity hath been seen In the manner of the outward Meanes In the measure of the inward operations of the Spirit In the effects suitable to both Under the old Testament The bounds more narrow than under the new Testament  The word more obscure   The Sacraments more mysterious   The Spirit more sparing   The Obedience more slender  From Adam to the Confusion of tongues while the whole Earth was of one lanuage it doth not appeare but the Calling was Universall all men being within the hearing of the Preachers of Righteousnesse After the division of Tongues men forsaking the religious Fathers God permitted them to walk in their owne wayes and renewed his Calling and Covenant with Abraham and his seed Psal 147. 19. and so narrowed the bounds of his Church that is of the Called Of the Gentiles before Christ. Far be it from mee the lover of truth to maintaine that the Gentiles without Christ were under grace or had any power to recover out of the Kingdome of Satan They were under wrath rather and not under mercy without God in the World strangers from the Covenant of Promise Eph. 2. 12. for as the Church excommunicateth unworthy persons so God excommunicates unworthy Nations And howsoever the Covenant of Grace were made at first with all men and calling was Universall to all the World yet in the dispensation of Calling for after times it may be just with God to exclude whole Nations out of Communion in his Covenant them and theirs for many generations either for to punish their ingratitude and contempt of his Word or to humble the heart of man to teach Ages to come to cleave unto God by the vanity of Ages past left unto themselves or for other causes knowne to God who judges them that are without the mystery of whose unsearchable judgements we are to admire with the Apostle Paul Rom. 11. 25. 33. That one while the Gentiles should bee shut out and the Jewes admitted and another while the Gentiles admitted and the Jewes excluded from the Mercy of Gods gracious Calling of which St. Paul Rom. 9. 10. 11. Now in the division and dispersion of Nations why God did leave the rest and called out Abraham and his seede to make Covenant with no reason can be given of merit or demerit more in one than in the other but it must be ascribed to the Free-grace and pleasure of God alone as it is by Moses Deut. 7. 8. 10. 15. by Josua cap. 24. 2 3. by Nehem. cap. 9. 7. by S. Paul Rom. 9. 11. Not of workes but of him that Calleth Let them therefore fall for mee that defend any other Universall Grace than within the Church where the Word of grace is Preaced where I maintaine that God calls not some secret ones onely but all that can heare although but some obey and some disobey the gracious Calling of God Thus the seventh and ninth Assertions of Lambeth are true speaking of all men even extra Ecclesiam but if they speak of men within the Church where the word of grace soundeth I doubt Of Calling under the new Testament Calling under the new Testament hath for the outward part the Word and Sacraments more clearly revealing and exhibiting Christ and his benefits for the inward part a more abundant measure of the power of the holy Ghost extendeth further to multitudes of Nations hath greater fruit and successe in Mens conversion than under the old Testament Acts 17. 30. 31. This Calling because it is of those Nations which were before excluded when the Jewes were admitted the Jewes being now excluded is not unfitly tearmed vocatio Gentium untill it please God to call the Jewes also Here the same depth of Gods Judgement is to be admired in the dispensation of Calling that was under the old Testament 1. That God should now withhold from the Jewes that inward illuminating Spirit and softning Grace which he grants to the
to worke by the Gospell upon a sinner convict humbled and prepared by the Law And looke what proportion of power the Spirit had in the Law upon an unregenerate Man to humble him the same hath it in the Gospell upon the humbled to worke in him Hope him Hoping to winne to Wish and Pray to him Praying Wishing Willing to give Repentance unto him Repenting to instill Faith and so to justifie him being justifyed by Faith again by the Law and the Gospell together to mortifie corruptions to quicken in him a new life and to strengthen him to new obedience Now thinke not that the Spirit is present in the preaching of the Law to an unregenerate Man to give him strength to new obedience because it is present to convince and condemne his wickednesse or because it is so present to a justifyed Man to give him strength to new obedience Thinke not that the Spirit is present in the preaching of the Gospell to a Man yet not penitent nor believing to worke in him Peace Joy Love because it is present to worke these in the Believer Degrees here are not given per saltum The sum is The Spirit of God is annexed to his Word for such gifts and operations as to which the hearer is a fit disposed subject There is an order in the Divine working wherein there are things antecedent preparatives to things subsequent which antecedents if they found no place and were not admitted the subsequent are suspended Hence is there so frequent and just separations of the Spirit from the Word by the great Pastor of Soules who walketh in the midst of the Churches and scarcheth the hearts and reynes Hear what saith our Homily of declining from God When God withdrawes from us his Word the right Doctrine of Christ his gracious assistance and aide which is ever joyned to his Word and leaveth us to our own wit our own will and strength hee declareth then that he beginneth to forsake us And againe hear The words of the holy Scripture bee called words of eternall life for they be Gods Instrument ordained for the same purpose they have power to convert through Gods Promise and they be effectuall through Gods assistance So our Church in the first exhortation to the reading of the Scriptures and the first Booke of Homilies Thus much for Declaration of this point For Confirmation of it I allege all the Elogia of the Word of God as Psal 19. The Law of the Lord is perfect converting the Soule c. Heb. 4. 12. The Word of God is quick and powerfull c. Joh. 17. 17. Sanctifie them by this Truth Thy word is truth Joh. 20. 21. When Christ ordained his Apostles hee breathed on them and said Receive the holy Ghost to testifie that the power of the holy Ghost should goe with them Hence is the Gospell call'd the Ministration of the Spirit 2 Cor. 3. 8. and the Ministers of the new Testament Ministers of the Spirit not of the Letter vers 6. because the Gospell dat quod jubet whereas the law jubet sed non juvat but without the Spirit the Word of the Gospell it selfe is but a dead letter whence it is said Joh. 1. 17. That the Law was given by Moses but wee had no hearts to receive it The Gospell Grace and Truth was not only given but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why should I multiply places The learned Divines in suffrâ—gio Collegiali de 20. Articulo Thesi 5a. doe allege some of these and other more places to prove aliquam mensuram gratiae ordinarie in Ministerio Evangelii administrari quae sufficiat ad convincendos omnes impoenitentes incredulos contemptus vel saltem neglectus ob non impletam conditionem though by their favour the places prove a great deale more than Eam mensuram gratiae supernaturalis administrari quae sufficiat ad convincendos c. namely quae sufficiat ad convertendos The sentence of Prosper which they alleage speakes more home Non omnes vocari ad gratiam quibus omnibus Evangelium praedicatur non rectè dicitur etiamsi sint qui Evangelio non obedâ—ant But that Calling is the same to them that obey not as to them that obey I shall urge onely these two places more Mat. 22. 14. Many are called but few chosen Here Many are distributed into two sorts some that are called and not chosen some that are called and also chosen for these few chosen are a part of the many called so that the whole many are put under one and the same Calling which Calling is not by the outward Word alone for from that Calling arise none chosen therefore the Calling was by the Word and Spirit common to both and the few chosen excelled not in Calling but in some thing else viz. in obeying the Calling to come when others refused or in comming worthily in a wedding garment according to the Parable Mat. 12. 41. The Men of Nineveh shall rise up in judgement with this Generation and shall condemne it c. If Jonas preached to the Ninevites without the Spirit how did they repent If Jesus Preached without the same Spirit how is he greater than Jonas nay how is hee equall in the power of Preaching If they that disobey be not equally called with them that obey how can these rise up in judgement against them when their answer is ready wee had not the same Calling with you ours differed toto genere you were partakers of an Heavenly calling wee but of an Earthly you were called by the Voyce of God speaking to your hearts we but by the bare voyce of Men speaking to the eare If God had moved and excited us as much as hee did you wee would have done as well as you For vocatio refertur ad auxilium Dei interius moventis excitantis mentem ad deserendum peccatum Thomas 12 ae 113. 1. ad 3m. The example of the Jewes at this day confirmeth this for they are said to be yet uncalled not because they live without the sound of the Gospell as the Indians have done for they may heare our Sermons and reade our Scriptures living in Rome Italy and Spaine but because the veile is not taken from their hearts because the Spirit of illumination and softning is as yet withheld from them which is granted gratiously to us Gentiles To conclude That Distinction of Calling propounded in the beginning of this Chapter into Outward Inward Effectuall Ineffectual seemeth to be vaine 1. Because it giveth unworthily the name of Calling to the bare outward Preaching of the Word which may bee a Commanding but not a Calling a Commanding as of the Law not a Calling as of the Gospell for God may still require to be obeyed in whatsoever new thing hee shall command because it is our duty naturall whether wee be now able to doe it or no being wee were able But seeing the word of the new Covenant comes to call Men to Repentance and
power in this working out their own Salvation he doth Comfort and encourage them that they shall not work alone a stronger than they shall joyne with them God who it is that ever worketh in them both to will and to doe Where we have full proofe for the power and presence of the helpfull grace of God but for Gratia discriminatrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The weaknesse of many in temptations and persecutions that sheweth it selfe testifieth that they who in those are more than Conquerors over Satan the flesh and the world are defended and fought for by the mighty power of God when they cry unto him So prayeth the Church on the fifth Sunday after Epiphany Lord we beseech thee to keepe thy Church and houshold continually in the true religion that they which doe leane onely upon hope of thy heavenly grace may evermore be defended by thy mighty power through Jesus Christ our Lord. Against whom then do these accusations lye To say that the Will of man resists the power of God as if it were stronger than it That man doth more to the work of his Faith than the Grace of God That God doth no more in us for good than Satan doth for evill incline perswade sollicite c. I am no way guilty of these crimes If Gods power be resisted or frustrated it yeeldeth not out of weaknesse but out of will God not pleasing to put forth his power where he feeles himselfe resisted or neglected The best that we doe in the bringing forth of any good is To yeild and to permit God to work upon us to follow him leading or drawing of us to accept of that he giveth us to fence that which he soweth or planteth in us not to marre that which he maketh not to harden the heart when his voice is to be heard In summe to be passively obedient more than actively For this is that onely which the Power of Grace will not extend it selfe unto To necessitate and to hold us up to an undeclinable obedience The reason is because that power of God which buildeth up supernaturall things doth not destroy naturall but the possiblity in the Will to decline to evill and the liberty to disobey is not evill but naturall being found in Adam before his fall and as it was not impeached then by the supernaturall grace which Adam had no more is it now in us by the grace of God that worketh in us To this agrees the learned Doctor Ward in his Clerum on Phil. 2. 13. page 6. and 7. of the last Edition Of the Amplitude or Vniversality of Grace From this Title there are to be excluded three things as Heterodoxa and three other things to be referred to it as Orthodoxa 1. Exclude from hence the opinion of Origen and of those that Saint Aug. calls Misericordes that thought all men and Angels at the last should be received to Mercy against whom Saint Aug. disputes 21. lib. de Civitate cap. 17. deinceps 2. Exclude from hence the opinion of Samuel Huber against whom Hunnius and other Lutherans dispute who taught an Universal Election c. and that all men by the death of Christ were brought into the state of Grace and salvation which proposition is worthily rejected by our Divines at Dort in their Suffrage de 2 Articulo Thesi ult Heterodoxa 3. Exclude from hence the opinion of Andradius and other Papists and whosoever else that hold the Gentiles and Heathens without the Church to have sufficient grace to Salvation by the light of Nature or to have that whereupon well used the Grace of the Gospell shall be reveiled unto them With these I will have no fellowship But under the Vniversality of Grace I comprehend but these three things 1. That as Christ our Lord took the nature of Mankinde and not the Nature of Angels So by his death he paid the price of Redemption for the Sinnes of the whole world this agrees with the third Thesis suffragii de art secundo and with our Catechisme I believe in God the Father who hath made me and all the world and in God the Sonne who hath redeemed me and all Mankinde and in God the holy Ghost who sanctifieth me and all the Elect people of God Where note the order and degrees 2. That the promise of the Gospel is Vniversal to all that are within the hearing of it and that it might be truly and seriously proffered to any man alive whatsoever This agrees with the latter part of our seventeenth Article That we must receive Gods promises in such wise as they be generally set forth unto us in the holy Scripture 3. That with the promise and word of the Gospel there goeth ordinarily such Grace of the holy Spirit as is sufficient to all under the Gospel to worke in them to believe and to obey the Gospell and that all doe not obey proceedeth not from the want of Grace on Gods part but from mens being wanting to the Grace of God to whom it is in vaine as is evident by 2 Cor. 6. 1. 2. Heb. 4. 1. 2. 12. 15. Now whereas it is as clearly said in the Holy Scripture that Christ laid downe his life for his Sheepe John 10. 15. for the Children of God John 11. 52. and that he loved his Church and gave himselfe for it Ephes 5. 25. as it is said He dyed for all men These two must be so construed that they may both stand together Thus that out of Gods goodnesse mercy and love to mankinde hee sent his Sonne to die for all men as willing by his primary and antecedent will the salvation of all men But because Omniscience is in God as one of his Divine perfections hee could not bee ignorant or incertaine what would be the fruit and successe of the Death of his Son that such would not receive him that others such and such would thankefully embrace him if hee were sent unto them out of this foreknowledge his especiall love accepting even these though few in number in comparison did send his Sonne with intention to save though it were but these in whom hee would glorifie his bounty that for their sakes hee would have his Sonne to give his life though hee should gaine no more than them who had they beene much fewer or none at all surely the wise God either would not have sent his Sonne to die in vaine or he would have mended the measure and course of his graces and government by which more might have come into the Kingdome of Heaven Chrysostome in illud Pauli ad Gal. 2. Dilexit me dedit semetipsum pro me Declarat hoc quoque par esse c. He declares this also to be meet that every one of us no lesse give thanks than if hee had come into the World onely for his sake for neither would Christ have refused even for one so great a dispensation hee doth so mightily love every particular Man with the
by the interposition of some obstacle that hinders Gods influence of love from comming into the Soule But 't is manifest every mortall finne that is contrary to Gods Commandements is such an obstacle of hindring the foresaid influence because by that very act man chuseth sinne and prefers it before Gods love c. Whereby it followes that presently by one Act of mortall sinne the habit of love is lost 3. My third way to come to the true meaning of our Article was to parallel it with the twelfth of the Augustane Confession c. Art 12. Augustanae Confess Art 16. Anglicanae Confess De poenitentia docent quod lapsis post Baptismum contingere possit remissio peccatorū quocunque tempore cum convertuntur Et quod Ecclesia talibus redeuntibus ad poenitentiam absolutionem impertiri debeat Not every deadly Sin c. is unpardonable wherefore the grant of repentance is not to be denyed to such as fall into Sin after Baptisme Damnant Anabaptistas qui negant semel jnstificatos posse amittere Spiritum Sanctum Item qui contendunt quibusdā tantam perfectionem in hac vita contingere ut peccare non possint Damnantur Novatiani qui nolebant absolvere lapsos post Baptismum redeuntes ad poenitentiam After we have received the holy Ghost we may depart from Grace and fall into sinne c. Therefore they are to be condemned which say they can no more sin as long as they live here or deny place of forgivenesse to such as truly repent What need many words there is nothing more cleare than that this is the Doctrine not onely of the Church of Rome from which our first Reformers desired not to depart but where it had departed from Scripture and Antiquity But also of the Churches of upper Germany and of Denmark with which ours kept most conformity So that the Calvinists are singular and alone in their Opinion Other doctrine of our Church of like nature to this is found in the booke of Homilies especially in that which is intituled Of declining from God in the Table and of Falling from God in the booke Out of the first part whereof I transcribe but this sentence pag. 54. For whereas God hath shewed to all men that truly beleeve his Gospell his face of Mercy in Jesus Christ which doth so lighten their hearts that they if they behold it as they ought to doe bee transformed to his Image be made partakers of the heavenly light and of his holy Spirit and be fashioned to him in all goodnesse requisite to the children of God So if they after doe neglect the same if they be unthankfull unto him if they order not their lives according to his doctrine and example c. He will take away from them his Kingdome his holy word whereby he should riegne in them Out of the second part thereof I transcribe this sentence pag. 57. God will take from them the teaching of his holy word so that they shall be no longer of his Kingdome they shall be no longer governed by his holy Spirit they shall be put from the grace and benefits that they had and ever might have enjoyed through Christ they shall be deprived of the heavenly light and life which they had in Christ whilst they abode in him c. In the second tome in the Homily of Repentance the first part pag. 261 262. there is a full paraphrase upon the 16. Article according to the two parts I made of it too much to write out admitting that we may chance after we be once come to God and be grafted into his Son Jesus Christ to fall into some horrible Sinne and yet be received againe into favour defining that the Sin against the holy Ghost is a finall faling away from Christ that the promises of mercy to them that turne to God Jer. 4. Isay 55. Osee 6. ought to be understood of them that were with the Lord before and by their sinnes and wickednesse were gone away from him that David and Peter were justified yet fell horribly but by repentance were forgiven Lastly the prayers of the Church have ever beene a place from which Arguments have beene drawne thus Against them that say the Regenerate may be perfect without sinne Why then doth our Lord teach them to pray Forgive us our trespasses against them that say they cannot be tempted to evill to be overcome why doth he teach us to say Leade us not into temptation but deliver us from evill So Jerome 2. lib. Contra Iovinianum In like manner I argue if a Beleever cannot finally fall from God why doth our Church pray in the Liturgie at the buriall of the dead O God most mighty suffer us not at our last howre for any paines of death to fall from thee CHAP. XVII Of the Persevering Faith of the Elect. THe second question stated was of the Perseverance of the Elect whether it be without interruption in a perpetuall constancy or happy if it be finall that is what the state of a regenerate man is suppose him one of the Elect though knowne so to God onely under some grievous Sin into which he is fallen untill he repent Here I will first argue ex concessis and then rest in one argument out of the Scripture Our Judicious Divines that were at Dort apprehending well the danger of their Tenent that maintaine the Regenerate sinning to be still actually in the state of Salvation say very much of the evill plight of a regenerate man lapsed so much as I require no more That he is not actually reconciled untill he repent but verily in state of damnation and unapt for to enter into the Kingdome of Heaven Yet some things they hold fast that they may not forsake their party altogether That which I object is that the things which they deny cannot stand together with the things they grant 1. They say first Though the Regenerate so sinning be guilty yet they are in the purpose of God to be absolved Ans So they were before they were regenerated or repented or beleeved at all Secondly That they are not dealt withall by God in rigor Ans No more are many reprobates fallen from Faith whom yet God would bring to Repentance by his long-suffering Thirdly That they have not lost jus ad Regnum but usum Juris as a leprous man hath not lost the right of his house but the Vse Ans I understand you well by a similitude but I care not for an Argument out of that place Then belike an Elect person guilty of Murther hath jus ad regnum O Sancte Paule thou speakest too loosely 1 Cor. 6. 9. Gal. 5. 21. Be not deceived I tell you that they which doe such things shall not inherit the Kingdome of God Shall they not inherit that have jus ad regnum that have right to a Kingdome Fourthly They say That their Vniversall Justification is not made void Ans Truly their former absolution from former sins
Aug. de praedest Sanct. cap. 17. This may seeme contrary to the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to all men which is also the Fountaine of the generall promise of the Gospell which calleth all From hence some doe teach Grace to flow from God by two Fountaines by the way of Preaching or by the way of Gods Purpose Carlton pag. 41. But it is certaine that the Graces which come from God by the way of Purpose come also by the way of Preaching and no other way without Preaching But this is reconciled by S. Paul laying downe Gods Foreknowledge as the first linke of this Chaine that leadeth and guideth all for though the generall love of God bee the Fountaine from whence the Preaching of the Word Calling and Promise of all Grace doe proceede even to the very Elect yet it being impossible for God to bee ignorant or not to know the successe of the Word Preached or of his Calling or of his Promise who would obey and who not it was impossible but hee resting in them and being content in their persons and in their number though few though otherwise contemptible whom hee knew would beleeve should not as mainly intend their Salvation and their Calling as if hee sent his Word onely for them and sending his Word unto the rest as if hee held in quasi in se contineret the knowledge of their disobedience would not by his Prescience hinder the Declaration and Manifestation of his good will to them So that by this the Preaching of the Word is the Fountaine of all Grace to them that receive grace and might be also to them that receive it not And Gods purpose or Predestination out of foreknowledge is the Fountaine of Grace to them that have it because for their sakes especially it was that the word was sent and Preached And they which have not Grace to whom the Word is Preached want it not through the want of Predestination but through their own neglect and disdain for had their obedience been foreknowne they might have been ex praedestinatis Remember ever that Quos praescivit is asmuch before praedestinavit as quos praedestinavit is before vocavit 4. Lastly we learne by the links of this chaine observed severally that whosoever would know whether he himselfe be of the number of the Elect he doe not fix his eye immediately upon either of these extremes Predestination and Glorification but upon the middlemost that be between and try whether he be called or whether he obeyed the call whether he be justified or made like to the Image of Gods onely Sonne or walke religiously in all good works these things if he finde then may he trust that God hath Elected him hath Predestinated him to Salvation Vide Keckerm System 461. de Sorite logica So Bishop Bancroft understood our Article pag. 294. at the Conference at Hampton Court to teach to reason rather ascendendo and so Melanchton understood Saint Paul to teach Rom. 8. 29. Nusquam esse electos nisi in caetu vocatorum Loco de Praedestinatione Now I come to the seeond paragraph which giveth direction to the right use of this Doctrine and cautions for avoyding abuses and scandals The whole paragraph consisteth of two propositions the first beginneth here As the godly consideration of Predestination c The second at Furthermore we must receive The first Proposition is long and consisteth ex particulis relativis quaehabent notas comparationis expressed by the signes Quemadmodum Ita As So. The second period is shorter but yet consisteth of a copulative proposition which is in substance two One directing to receive Gods promises generally the other directing to follow in our doings that Will of God which directly is expressed in the word of God The comparison in the first period is laid between two unlike considerations of two different things which produce two unlike effects in persons of unlike quality expressed in these words As the godly consideration of Predestination and our Election in Christ is full of sweet pleasant and unspeakable comfort to godly persons and such as feele in themselves the working of the spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minds to high and heavenly things as well because it doth greatly establish and confirme their faith of eternall Salvation to be enjoyed by Christ as because it doth fervently kindle their love towards God So for curious and carnall persons lacking the Spirit of Christ to have continually before their Eyes the sentence of Gods Predestination is a most dangerous downfall whereby the Devil doth thrust them either into desperation or into retchlesnesse of Vncleane living no lesse perilous than desperation So far the first period Out of the first part of this Comparison we may conceive these instructions given us by the Church 1 That the consideration of our Predestination and Election in Christ according to the Definition and doctrine in the former paragraph is the onely Godly consideration of predestination and therefore ought to be used by all that will either teach or consider this mysterie not to consider our Election without considering Christ 2. That this consideration wherein Christ is had is the fountaine of most sweet pleasant and unspeakable comfort as indeed without Christ there can be no comfort to any child of Adam 3. That this comfort appertaines and is appliable only to Godly persons and such as feele in themselves the working of the Spirit of God so that no man is to presume of his Election before he feele the working of the Spirit in him mortifying c. 4. That to such their Faith may be greatly confirmed of obtaining salvation by Christ seeing themselves conformed to the Image of Christ and their love to God greatly kindled finding that God hath called them and sanctified them in Christ Jesus 5. Lastly That the publishing of this doctrine of our Election in Christ is very justifiable and warrantable because to suppresse or with old so good an occasion of confirming the faith inflaming the zeale of Godly men would be a great injury to them and a great wrong to the grace of God Out of the second part or reddition of this comparison so to curious and carnall men we may conceive these cautions to be given as by the Church 1. That to have continually before a mans eyes the sentence of Predestination is a different thing from the godly consideration of Predestination in Christ 2. This sentence is perniciosissimum praecipitium is like some exceeding high and steep rock which is dangerous for any man to stand upon or to looke downe from seeing from such high downfalls the Devill useth to tempt men to throw themselves down as he did Christ Mat. 4. 6. and from this percipitium the Devill may thrust men either into Despaire or Security 3. That this having the Sentence of Predestination continually before their eyes is the use
their Dictates as if they were divinely inspired and spake Oracles without examining which eases them of much trouble and difficulty in sifting and judging For my part I ever thought it a thing unworthy of a Christian and yet more of a Minister and full of Danger to invassall his understanding to any man or any men or to embrace and espouse opinions in Religion without judgement out of fantafie and prejudice because they are recommended by some great names which we have in Admiration But because you are my friend I will yet farther reveale my selfe unto you I have labour'd long and diligently in these controversies and I will tel you with what minde and method and with what successe For some yeares in my youth when I was most ignorant I was most confident before I knew the true state or any grounds of these questions I could peremptorily resolve them all and upon every occasion in the very Pulpit I was girding and railing upon these new Heretiques the Arminians and I could not finde words enough to decipher the folly and absurdity of their Doctrine Especially I abhorred them as venemous enemies of the Precious Grace of God whereof I ever was and ever will bee most jealous and tender as I am most obliged holding all I am or have or hope for by that glorious grace yet all this while I tooke all this that I talkt upon trust and knew not what they said or thought but by relation from others and from their enemies And because my conscience in secret would often tell mee that rayling would not carry it in matters of Religion without Reason and Divine Authority that I might now solidly maintaine Gods Truth as it becomes a Minister out of Gods Word and clearly vindicate it from wicked exceptions And that I might not onely revile and scratch the adversary but beate and wound him and fight it out fortibus armis non solùm fulgentibus I betooke my selfe seriously and earnestly to peruse the writings of both parties and to observe and ballance the Scriptures produced for both Opinions But my aime in this inquiry was not to informe my selfe whether held the Truth for therein I was extremely confident presuming it was with us and reading the opposers with prejudice and detestation but the better to fortifie our Tenets against their Cavills and subtilties In the meane while knowing that all light and illumination in Divine Mysteries descends from above from the Father and Fountaine of all light without whose influence and instruction all our studies are most vaine and frivolous I resolved constantly and dayly to sollicite my gracious God with most ardent supplications as I shall still continue that hee would bee pleased to keepe his poore servant in his true faith and feare that hee would preserve mee from all false and dangerous errors how Specious or Plausible soever that hee would fill my heart with true Holinesse and Humility empty it of all Pride Vaine-glory Curiosity Ambition c. all other carnall conceits and Affections which usually blinde and pervert the judgement That hee would give mee the grace to renounce and deny my foolish Reason in those holy studies and teach mee absolutely to captivate my thoughts to the obedience of his heavenly Word finally that he would not permit me to speak or think any thing but what were consonant to his Scriptures honourable and glorious to his Majesty I dare never looke upon my Bookes till I have first looked up to Heaven with these Prayers Thus I begin thus I continue and thus conclude my studies In my search my first and last resolution was and is to beleeve onely what the Lord tells me in his Booke And because all men are lyars and the most of men factious to mark not what they say but what they prove Though I must confesse I much favoured my owne side and read what was written against it with exceeding indignation especially when I was pinched and found many objections to which I could finde no Answers Yet in spight of my Judgement my Conscience stood as it could and still multiplying my Prayers and recurring to my Oracle I repelled such thoughts as Temptations Well in this perplexity I went on and first observ'd the Judgements of this age since the Reformation And here I found in the very Harmony of our Confessions some little discord in these opinions but generally and the most part of our Reformed Churches favouring the Remonstrants and among particular writers many here differing in Judgements though linked in affection and all of them eminent for learning and Piety and being all busied against the common adversary the Church of Rome these little differences amongst themselves were wisely neglected and concealed At length some of our owne gave occasion I feare to these intestine and wofull warres letting fall some speeches very scandalous and which cannot be maintained This first put the Lutheran Churches in a fresh Alarum against us and imbittred their hatred and now that which was but a question is made a quarrell that which before was fairly and sweetly debated betweene private Doctours was now become an appeale to contention betweene whole reformed Churches they in one army we in the other But still the most wise and holy in both parties desired a Peace and ceased not to cry with teares Sirs ye are Brethren why doe ye strive and with all their Power laboured that both the Armies might be joyned under the Prince of Peace against the Pope and the Devill But whilest these laboured for Peace there never wanted some eager spirits that made all ready for warre and whose nailes were still itching till they were in the wounds of the Church for they could not beleeve they had any zeale unlesse they were furious nor any Faith unlesse they wanted all Charity and by the wicked diligence of those Boutefeus that small sparke which at first a little moderation might have quenched hath now set us all in a woefull fire worthy to be lamented with teares of Blood For the late Arminians wee say they are fled and they say they are chased from us to the Lutherans wee accuse them of Sedition Heresie and Schisme they often protest deeply before God Almighty how truely ipse viderit judicet that out of meere tendernesse of conscience and zeale to Piety and Gods Glory they desired a moderation in some rigorous opinions But however a mutuall toleration of one anothers Errors and infirmities still keeping the ligament of Christian communion and fraternity inviolable They complaine that in the late Synod things were carryed very unequally That Truth was not sought but Victory That their professed enemies were their Judges That the Scriptures and Reasons since published in the Scripta Synodica were not throughly examined and so their Consciences convicted That they were condemned but not confuted That now they rest worse satisfied than before That those which before were but private opinions and disputable Problemes and so accompted are