opportunity of finishing those things which 〈◊〉 rightly desire A little after not a little â—…ssing this assertion of his own It is not easie 〈…〉 humane reason to discern how the Lord gives to 〈◊〉 that aske is found of those that seeke and câ—… unto those that knocke and againe is found of those that seeke not appeares openly amongst those who asked not for him Prosper Here as by an inscrutable diversity is a defiâ—ition brought in by which it is taught that â—any come to grace without grace and that some have this affection of asking seeking â—nd knocking by the watchfulnesse of free Wil which yet in others is with so great frowardâ—esse affirmed to be blinded as that it cannot â—e called back by any exhortations except it â—e brought over unwilling by the force of him â—hat drawes it as though this was not done â—y the whole worke of manifoldly-various grace in the minds of all that of unwilling â—hey are made willing This Disputer hath quickly forgotten his former definition c. Thou hast no fuller agreement neither with the Hereticks nor with the Catholicks that is the Orthodox they defend the beginnings of â—ree Will in all the righteous workes of men We beleeve the beginnings of good thoughts â—o come forth alwaies from God but how is â—t that thou doest not observe thy selfe to fall â—nto that damned opinion That whether thou wilt or not thou shalt be convinced to say â—hat the grace of God is given according to â—ur merits when some thing of a good worke from men themselves shall goe before as â—hou affirmest for which it shall obtaine grace Collator Neither yet doth any man injoy health when he would â—r is â—e freed from the disease of his sicknesse at the desire of his will Prosper Thou teachest therefore that a man cannot indeed of himselfe lay hold on health buâ— that he hath of himself the desire of health anâ— of his own accord only comes to the Phisitiaâ— and thâ—â— this very thing that he doth comâ— is not of the Physitian As though the soulâ— it selfe did not languish and she being soundâ— provided a remedy for her body But thâ— whole man by her and with her is fallen intâ— the depth of his misery where till she receivâ— the knowledge of her calamity by the Physâ—â—ian she delights to lye alwayes loving her errours and imbracing falsehood for truth whose first step to health is that she begin tâ— displease her selfe and to hate her old weaknesse the next that she desire to be healed and know by whom she is to be healed whicâ— things doe so go before her health that by hiâ— are they planted in her who is about to healâ— her Collator These two the Grace of God and Free Will seâ—â— indeed contrary the one to the other but they both agree together and that we ought to have an eye tâ— both alike we gather by the law of piety least withdrawing one of these from man we may seem to havâ— transgressed the rule of the Churches faith Prosper The Churches Rule is the Apostle publishing it No man can say that Iesus is the Lord but by the holy ghost The Churches Rule is But what hast thou 〈◊〉 thou hast not received but if thou hast receiveâ— it why doest thou boast as if thou hadst not received it The Churches Rule is By the grace of God I 〈◊〉 that I am and his grace â—as not in vaine in me 〈◊〉 I laboured more thâ—n they all yet not I â—ut the â—…e of God which was with me And I have obâ—…ed mercy of the Lord to be faithfull The Churches Rule is That we have this treaâ—…t in earthen vessells that the excellency of the power â—…y be of God and not of us The Churches Rule is By grace yes are saved brough faith and that not of your selves it is the â—…ift of God not of workes least any man should â—…st The Churches Rule is In nothing be yee terriâ—…ed by your adversaries which is to them a cause of â—…erdition bâ—t to you of salvation and that from God â—…se to you it is giuen through Christ not onely to â—…eleeve in him but also to suffer for him The Churches Rule is Work out your owne salâ—…tion with feare and trembling for it is God that â—…orketh in you to will and to doe according to his good â—…easure The Churches Rule is Not that we are of our â—…elves sufficient to thinke any thing as of our selves â—…t our sufficiency is of God This Rule God establisheth saying No man 〈◊〉 come to me except it be given him of the father And All that the father hath given me shall come unto â—…e And Without me yee can do nothing And Yee â—…ave not chosen me but I have chosen you and no man â—…th known the father but the sonne and be to whom â—…e sonne will reveale him And As the father quickâ—…s the dead so the sonne quickens whom hee will And blessed art thou Simon Barjonah for flesh and â—…lood hath not revealed this to thee but my father which 〈◊〉 in heaven By this rule the Will is taken from â—…o man because the efficacy of grace workes not this in the wils of men that they be not bâ—… that of evill they be good and that of unbeâ—… leeving they be beleeving and they who weâ—… of themselves darknesse are made light in thâ—… Lord that which was dead is quickened that which was downe is raised that whicâ—… was lost is found This we beleeve the graâ—… of our Saviour doth in all men whomsoevâ—… who are delivered from the power of darknesse 〈◊〉 translated into the Kingdome of the Son of Gods lovâ—… without the exception of any person Collator When God sees us will to turne towards good 〈◊〉 meets us he directs us he strengthens us Prosper Who sees not this Doctrine assignes meriâ—… to free Will by which grace is prevented upoâ—… which grace waites as an hand-maid rendrinâ—… desert not bestowing a gift which doctrâ—… was in a Synod of Bishops in Palestine by Pelâ—… gius himselfe condemned with a curse foâ—… in him who begins to will good and desirâ—… to depart from iniquity and errours wâ—… professe the grace of God workes this veryâ—… thing Collator We are not to beleeve that God created man such 〈◊〉 one as that he never could will nor doe good for tâ—… would he not have permitted him a free will if he 〈◊〉 granted to him only to will and to be able to doe eviâ—… but neither to will nor to be able to doe good Prosper That the first Man was created upright without all sinne in whom the nature of alâ— men was created together there is no doubâ—… and that hee received such a free will that if he would not forsake the Lord assisting him he might persevere in that good which naturally he had received because he would and by the merit heare the large sence againe of this word
Scriptures though they were enemies not the work of the same doctrine which whoso hear and read without the grace of God are made worse enemies thereof Whence the Lord Iesus distinguishing beleevers from unbeleevers that is the vessels of mercy from the vessels of wrath No man saith he can come to me except it be given him of my father and presently as he said this his disciples were offended at his doctrine who afterwards followed him no more let us not say therefore that Doctrine is Grace but let us acknowledge Grace which makes Doctrine profitable which Grace if it be wanting we see that doctrine is even hurtfull Lib. de praedest Sanct. c. 19. The Apostle gives thanks to God for those that believed not verily because the Gospell was preached to them but because they beleeved I saith he having heard of your faith in Christ Iesus and love to all the Saints cease not to give thanks for you c. Ephes. 1. their faith was new and lately begun by the preaching of the Gospell which faith being heard of the Apostle gives thanks to God for them if he should have given thanks to man for that which he either knew or thought was not performed by him it would have been rather flattery or mockery then giving of thankes Let us not be deceived God is not mocked faith even beginning is his gift that the Apostles thanksgiving be not deservedly judged false or of false glorying The like instance for thanksgiving he brings from 1 Thes. 2. Then for Prayer c. 20. That the beginning of faith is the gift of God the Apostle admonisheth us saying withall praying for us That God would open unto us the doore of his word to speake the mystery of Christ for which I am also in bonds that I may make it manifest as Iought to speake Col. 4. How is the doore of the word opened saith he but when the sence or understanding of the hearer is opened that he may beleeve and faith being begun he may admit those things which are preached and disputed for building up of wholesome doctrine least the heart being shut up by unbeleefe he may disallow and reject the things that are spoken whence to the Corinthians I will stay at Ephesus saith he till Pentecost for there a great doore and effectuall is opened unto me and there are many adversaries 1 Cor. 16. What may we here understand but that the Gospell being there first of all preached by him many beleeved and there were many adversaries of the same faith according to that of the Lord No man comes unto me except it be given him of the father and to you it is given to know the mysteries of the Kingdome of heaven to them it is not given The doore then is open in them to whom it is given but there are many adversaries of them to whom it is not given More fully yet Epist. 107. to Vitalis wilt thou forbid the Church to pray for unbeleevers that they may be beleevers for those that will not beleeve that they may will to beleeve for those that dissent from his Law and doctrine that they may consent thereto that God may give unto them what he promised by his Prophet an heart to know him and hearing eares which they had certainly received of whom our Saviour saith he that hath eares to heare let him hear What wilt thou not when thou hearest the Minister exhorting the people to pray to God or himselfe with a loud voice praying that God would compell the unbeleeving Nations to his faith say Amen What wilt thou blame the Apostle Paul for having such desires for the unbeleeving Iewes Brethren saith hee my hearts desire and Prayer to God for Israel is that they might be saved The same Apostle to the Thessalonians 2 Epist. 3. Finally brethren pray for us that the word of God may run and be glorified even as it is with you and that we may be delivered from unreasonable and wicked men for all men have not faith How should the word of God run and be glorified but by the conversion of them to the faith to whom it is preached since he saith to beleevers as with you surely he knowes that this is done by him whom he will have prayed unto that he may doe it as likewise that hee may be delivered from unreasonable and wicked men who should not beleeve notwithstanding their prayers wherefore he addes for all 〈◊〉 〈◊〉 〈◊〉 saith Because they were to beleeve who were ordained to eternall life but God makes such as doe not yet beleeve to beleeve by the prayers of beleevers that he may shew iâ— iâ— he that doth it In the same Epistle more towards the â—…ginning In vaine and for fashion sake rather then truely doe we poure out prayers to God for such speaking of Infidels if it belong not to his Grace to convert to his Faiâ—â— the Wills of men contrary to the Faith 〈◊〉 vaine and for fashion sake rather then truely doe we give thanks to God with grâ—â—â— representation of joy when any of them beleeve if he doe not worke this in them Wee pray not at all but make a feigned show of prayer if we beleeve that not he but we our selves doe the things we pray for we give noâ— thanks at all but make a feigned shew of thanks if we doe not think that he doth that for which we give thanks And whilst with men we â—…fend free-will with God we loose the benefit of prayer and wee doe not render trâ—â— praise whilst we do not ackowledge true grâ—â—â— If we will truly defend Free-will let us noâ— oppose that whereby it is made free for he that opposeth Grace by which our Will is freed to decline from evill and to doe good he will have his Will to be still captive A little after upon that Text who hath delivered from the power of darknesse So it comâ—â—â—o passe thâ—â— neither are they made beleevers but by freâ— Will and yet by hiâ— Grace are they made beleeâ—ers who from the power of darknesse freeed their Will So the grace of God is not denied but is shewed to be true without any humane merits fore-going and free Will is so defended as that it may be well settled with humility not by haughtinesse cast headlong and he that glories not in man whether any other or himselfe but in the Lord he may gloâ—… CHAP. XI To this lâ—st state of Pelagianisme in the hands of the Mâ—ssiliâ—ns we may subjoyn the Doctrine of a certain Abbot in his thirteenth Collation published by Cassâ—an against whom Prosper hath vindicated the truth according to the Doctrine of Austin in his bookâ— contra Collatorem we shall glean a little â—ere yet so much as shall state the error and refuâ—e it Collator THâ— beginning not onely of acts but even of good thoughts is from God who both inspires in us the beginningâ— of an holy Will and withall gives us the strength and
merit for a good worke of voluntary perseverance arrive at that blessednesse that neither would he neither could he fall into a worse condition but by free will it selfe by which as long as he would he continued good he departed from the Law propounded to him neither did he feare the punishment of death denounced against him forsaking God and following the Devil rebellious against the Lord his Preserver obsequious to the enemy his destroyer Hitherto we have had an excellent and clear passage about mans uprightnesse by Creation now followes the like for his corruption by the fall Adam therefore was and we all were in him Adam perished and al perished in him The Son of man came to seek and save that which was lost Luke 19. for in that ruine of the Universall Transgression neither the substance of mans nature nor the will is taken away but the light and ornament of vertues of which by the deceit of the envious one it is stript naked but those things being lost by which he might have come to an eternall and inamissible incorruption of soul and body what remained to him but only what belongs unto temporal life which is wholly of Damnation and Punishment wherefore it behooves that they that are borne of Adam be borne againe of Christ lest any man be found in that Generation which is lost the first Man lost faith lost continence lost love is desâ—oyled of wisdome and understanding is voyd of counsell and strength and by wickedly following after higher things is cast downe from the knowledge of truth and the piety of obedience not so much as feare to himselfe remaining that he might abstaine from things forbidden at least through the feare of punishment Collator That he might shew the possibility of good to be in Man reproving the Pharisees he saith Why doe yee not of your selves judge what is good which verily â—e would not have said had he not knowne that they were able by Naturall judgement to discerne what was right This is one of Mr. Goodwins grand objections as we have seen before let us now see the answer Prosper Now he ascribes not only the willing of good but the possibility too to free will as though therefore understanding was required of them therefore Righteousnesse was demanded because they can bring forth these things from the endowments of Nature not from the gifts of God but these things are commanded man that by the very command of God whereby what he hath received is charged upon him he may acknowledge that he hath lost it by his owne fault and therefore that the requiry of it is not unequall though he be unable to pay what he owes but let him flye from the Letter-killing to the Spirit-quickning and that ability which before he found not in Nature let him seeke from Grace which if he doe iâ— is the great mercy of the Lord if he doe it not it is a just punishment of sinne Collator It cannot be doubted but there are in every soule naturally some seeds of vertues planted there by the benefit of the Creator Prosper Then did Adam only transgresse and in his sinne no man beside sinned then are we conceived in no iniquities neither did our Mothers bring us forth in any sins we were not by nature the Children of wrath neither were we under the power of darknesse but vertues naturally remaining in us we were rather the Children of peace and light God is principally vertue to whom it is no other thing to have vertue then to be vertue of him when we are partakers Christ dwels in us who is the vertue of God and the wisdome of God Faith Hope Love Continence Understanding Counsell Courage and all other vertues dwell in us but when we goâ— backe from this good all things arise contrary to us from us for Beauty departing what succeeds but deformity Wisdome going away what stayes behind but folly where Righteousnesse reignes not what beares rule but iniquity The seeds therefore of vertue which by the benefit of the Creator were planted in us were by the transgression of our first Father over-turn'd neither can they be had but by his restoring who gave them for the nature of man is reformable by the former thereof and capable of those good endowments which it had that by the Mediator betwixt God and men the Man Christ Iesus in that very thing which remaines to it it may recover what it hath lost but there remaines to it a rationall Minde which is not vertue but the dwelling-place of vertue for by the participation of Wisdome Justice and Mercy we are not Wisdome not Justice nor Mercy but wise and just and mercifull which good things though our rationall Soule be possest of Vices and we transgressing the uncleane Spirit hath seiz'd the Temple of God yet may they againe flow together into our rationall Soul by him who casts forth the Prince of this World and binding the strong Man takes away by force his vessels and the spirit of this world being chased away gives unto us that Spirit which is of God that we may know the things that are freely given us of God but he that hath not the Spirit of Christ he is none of his Thus farre against any seeds of good in man by nature since the fall then he shewes the ground of mistake in his Adversary as followes But I conceive he is deceived with the semblance of truth and mistakes through a shew of false vertues whilst he thinkes that those good endowments which cannot be had but by the gift of God are found even in the mindes of the wicked therefore to wit because many of them are followers of righteousnesse temperance continence and kindnesse all which they have not in vaine nor unprofitably and much honour and glory doe they in this life obtaine by them but because in those pursuances they serve not God but the Devill though they have a temporall reward of vaine glory yet doe they not belong to the truth of those blessed vertues And it is most manifest that in the mindes of the wicked no vertue dwels but all their workes are uncleane and polluted they having not Spirituall but Naturall not Heavenly but Earthly not Christian but Devillish wisdome not from the Father of Lights but from the Prince of Darknesse whilst by those very things which they could not have but by the gift of God they are brought into subjection to him who first departed from God he therefore that saith that the seeds of vertue are naturally in every soule without the worke of Grace what doth he endeavour to shew but from those seeds some twiggs of merit sprouting going before the Grace of God These few gleanings I have made out of Prospers Dispute against the Collator as pertinent to the Argument I have in hand concerning the utter impotency of the Naturall man to any thing that hath order to and connexion with eternall life as likewise concerning the
of the flesh nor of the will of man but of God a quickning of such as were dead in trespasses and sins a resurrection from the dead a new creation If none can come unto Christ except drawne of the Father If not of workes that we have done but of his owne grace If not of him that wils nor of him that runs but of God who sheweth mercy If a calling out of darknesse If translating from the power of darknesse a taking away the heart of stone and giving a◠heart of flesh Then as formerly But the former is true Therefore the latter Further consideration of the falshood of this Doctrine we shall have in that which followes shewing the Pelagianisme of it CHAP. VI. Now for the Pelagianisme of this Doctrine 1 SUppose it acknowledge no supernaturall grace and therefore no grace but only toying with the word Grace ascribes saving vertues and operations to Nature and an assistance from God proportion'd and attemper'd to the heedfull exercise and improvement of naturall abilities then is it evidently Pelagian and that of the first stamp But if this be not the spirit of this Doctrine those conclusions here laid downe are very closely exprest 1 That men act beneath themselves and here he speakes of the generality of men are remisse and slothfull in awakening those Principles of light and understanding that are vested in their Natures or else willingly choake suppresse and smother them if they remaine in the snare of unbeleefe 2 That men who act and quit themselves according to the true Principles of that reason which God hath planted in them cannot but beleeve and be partakers of the precious faith of the Gospel Let us now adde a further explication in his owne words presently after and this will yet more clearly appeare to have been his meaning which we here suppose his words are as followeth That about the efficacy of the Grace of God vouchsafed unto men there is a great abuse of the word Naturall and so of the word Supernaturall a word not found in the Scriptures either formally or vertually the grosse falshood whereof we shall see in due place and that the Scripture knoweth not the word Naturall in any such sence wherein it should distinguish the unregenerate state of a man from the regenerate as false as the former as in due time shall be demonstrated Now this Commentary of his owne is so manifest for the sence we here suppose as needs no insisting upon for if the efficacy of Grace be not supernaturall then neither is Grace it selfe as the Principle nor any effects of Grace as to beleeve repent c. supernaturall for the principle operation and effects are all of one kinde naturall or supernaturall and so Grace is nothing else but a naturall endowment and improvement But then what shall be his meaning afterwards in his explication of the Parable of the Talents where he speakes thus That in case men will stirre up and lay out themselves accordingly in the improvement of such abilities and gifts as shall from time to time be vouchsafed to them they may by vertue of the bounty and gracious decree of God in that behalfe attaine and receive from God what proportion and measure of the Spirit and Grace of God they can desire I answer The worke of this Spirit of Grace upon their hearts if it be supernaturall he contradicts himselfe who will not allow that word either formally or vertually about the efficacy of Grace if he doe not contradict himselfe this worke of the Spirit must be nothing slse but such an influx as is attemper'd and proportion'd to mans Naturall acting and therefore naturall But this was the frequent manner of his great Apostle Pelagius to play fast and loose at every turne with the words Grace and Nature I much suspect that very Doctrine of Pelagius which Austine layes downe in his owne words Lib. de grat Christi c. c. 4. to be here touched We saith Pelagius distinguish thus these three In the first place we appoint to be able in the second to will in the third to be To be able we place in Nature to will in free Choyce to be in effect That first to be able belongs properly to God who hath conferred it upon his Creature the two others that is to will and to be are to be referred unto man because they descended from the fountaine of Free will therefore in the will and in the good worke the praise is of man yea both of man and God who hath given to him the possibility of the will it selfe and of the work and who alwayes helps that possibility it selfe with the ayde of his Grace but that men may be able to will good and to finish it this is only of God See now what Austine here advertiseth concerning Pelagius his Concession of Grace which how rightly it suits Master Goodwin let the Reader judge Whensoever saith he we heare that he confesseth the aide of Divine Grace we ought to know that he neither beleeves our wil nor our action to be helped hereby but only the possibility of the will and work which alone of these three he affirmes that we have of God and this in nature as is manifest CHAP. VII 2. SUppose it acknowledge no habitual grace upon the will renewing it nor effectuall acting and determining it but all the assistance of grace acknowledged be it naturall or supernaturall is onely for inlightening the understanding and exciting the will to determine it selfe whence it may come to passe that the will may as to the event obey or not obey the call of God This is partly no more then what Pelagius acknowledged partly opposite to that grace which the Orthodox Fathers maintained against him 1 Observe here that he puts all upon the Understanding as if all the assistance of grace necessary was onely for enlightening it 2 That Pelagius himselfe was driven to acknowledge thus much and withall exciting grace whatsoever he meant thereby 3 That the Fathers opposing his Heresie required and maintained that grace which by supernaturall efficacy did not onely inlighten the understanding and excite the will but likewise did by an efficacious impression give both a new and spirituall power to the will as likewise the acting of that power and the same grace that gave the power gave likewise the acting of that power and was both preventing and effectuall and peculiar and of infallible issue for conversion and therefore not common to those who were converted with those who were not but peculiar to the converted But let us see the truth of what is here asserted And first What Pelagius acknowledged as much for ought I can discern as Mr. Goodwin August lib de gratiâ Christi contra Pelag. Caelest chap 10. Thus reports him When he had a long time affirmed that not by the aide of God but of our selves in our selves the will is made good he objected against himselfe out of
the gift of God that one man hath care for another whose gift else shall it be that a man hath care of himselfe Then c. 10 which since it is so I see not any thing in the Holy Scriptures commanded man of God whereby his free will is proved which is not found either to be given of his goodnesse or to be required for the demonstration of the ayde of grace neither doth man at all begin to be changed from evill to good by the beginning of faith but as free mercy and that which is not owing to him doth it in him CHAP. IX THis leades us to an after state of Pelagianisme in the hands of the Massilians which was much one and the same with that in the hands of these Pelagian Bishops Of them and their tenets we have in Prospers Epistle to Austin about the Reliques of the Pelagian Heresie as likewise in the Epistle of Hilary of Arles That opinion of theirs which we shall here take notice of as falling in with this lost state of Pelagianisme and pertinent to our present businesse we shall lay downe in Prospers words if I be not deceived they speake Mr. Goodwin Thus he relates Some of these doe so farre not decline from the Pelagian pathes that when they are constrained to confesse that Grace of Christ which prevents all humane merits leâ—t if it be rendred to Merits in vaine should it be called Grace this Grace they will have to belong to the condition of every man wherein the Grace of the Creator doth so order him who before deserved nothing as not existing of a free and rationall will that by the discerning of good and evill he may direct his will both to the knowledge of God and to the obedience of his Commandements and come to this Grace whereby in Christ we are borne again to wit by the power of Nature by asking seeking knocking that therfore may he receive therfore may he find therfore may he enter in because he used the good of Nature wel so that he deserved to come to this saving Grace by the help of initial grace Let Mr. Goodwins doctrine be considered where he denyes the word Supernaturall as formerly and his conclusions upon which we are all this while together with his explication of the Parable of the Talents and see wherein he differs from these here described Hilary relates it thus They agree that all men perished in Adam neither can any man thence be freeed by his owne free will But this they affirme to be agreeable to truth and meet to be preached that when the occasion or opportunity of obtaining salvation is declared to them that are utterly downe and never able by their owne strength to rise that by that merit whereby they may will and beleeve they may be healed of their disease and may obtain the increase of faith and the effect of their thorow holinesse But to begin any work much lesse to finish it they grant that no man is sufficient to himself Then he addes to this purpose That to beleeve and will their owne healing by Christ to seeke to the Phisitian for cure These things they number not amongst workes but these they will have to prevent the healing grace of Christ. Upon the relation made in these two Epistles Austin wrote his booke De praedestinatione sanctorum de bono perseverantiâ— where he with great strength and clearnesse refutes these opinions proving at large what Prosper briefly hints in his Epistle that in those reliques of the Pelagian pravity is nourished a strein of no mean virulency if the beginning of salvation shall be evilly placed in man If the will of man shal wickedly be preferred before the wil of God If therefore any man shall be aided because he would and not therefore he would because he was aided If he that is originally evill shall evilly be beleeved to begin the receiving of good not from the highest good but from himselfe If God be pleased from some other thing then what he hath given We have therefore thus shewed the severall states of the Pelagian Heresie that our new Pelagians the Arminians might be unmasked And because the Doctrine of Grace is so excellently cleared by Austin and some other Fathers against these sacrilegious Tenets I shal yet bring some things more out of their rich treasures Austin therefore lib. de praedestinatione sanctorum c. 2 thus states the Question That according to his adversaries faith is not given of God to us but it is encreased by God in us by that merit wherby it begun of us Against this he argues 1 Here they depart not from that Doctrine which Pelagius himselfe was forced to condemne in a Court of Bishops in Palestine to wit That the Grace of God is given according to our merits As though it belonged not to the Grace of God that we have begun to beleeve but rather belonged to his Grace which for our beginning is added to us that wee should beleeve more fully and perfectly and hence we in the first place give the beginning of faith to God that the fulfillings of it may be recompensed to us as likewise whatsoever else we faithfully aske But against this why doe we not rather heare Who hath first given to him and it shall be recompenced againe unto him for of him and through him and to him are all things Rom. 11. The beginning it selfe of our faith then of whom is it but of him for it is not this excepted of him are all the rest but of him and through him and to him are all things 2 Truly was it said of the Apostle To you it is given not onely to beleeve but to suffer for Christ he sheweth both to be the gifts of God because he saith both are given neither doth he say that yee might more fully and perfectly beleeve in him but that yee might beleeve in him 3 Neither did he say that himselfe had obtained mercy that he might be more faithfull but that he might be faithfull for he knew that he did not first give the beginning of his faith to God and had the increase thereof recompenced to him but by him was he made a beleever by whom he was made an Apostle For being averse from the faith which he wasted most vehemently adverse thereunto he is of a suddaine converted unto it by a more powerfull grace Nor only made of unwilling willing to beleeve but of a persecutor a sufferer in the defence of that faith which he did persecute For unto him it was given of Christ not only to beleeve on him but likewise to suffer for him And therefore commending that grace which is not given according to any merit but makes all good merits we saw formerly in how large a sence the Fathers understand this word Merit he saith 4 Not that wee are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God Let them
these things they are convinced they betake themselves to this that which way soever they may endeavor to shew that the Grace of God is given according to our merits for they say that though it be not given according to the merits of our good works because by it we performe good works yet is it given us according to the merits of a good will because say they the good will of man praying goes before before which was the will of man beleeving that according to these merits might follow the Grace of God hearing and answering prayer In answer whereto If Faith be onely of Free Will and not given of God why doe we pray for those that will not beleeve that they may beleeve which we should doe altogether in vaine did we not most rightly beleeve that the Almighty God could convert to beleeving even wills perverse and contrary to faith The Lord knocks indeed at the doore of free Will when it is said To day if yee will heare his voice harden not your hearts but unlesse he could take away the hardnesse of the heart he would not say by the Prophet I will take from them the heart of stone and give unto them a heart of flesh which that it was prophesied of the New Testament the Apostle shewes clearly where he sayes Yee are our Epistle written not with Inke but with the spirit of the living God not in Tables of stone but in the fleshly tables of the heart 2 Cor. 3. Can we say then without manifest absurdity that the good Merit of a good Wil in man hath gone before that the heart of stone might be pulled from him when this very thing the heart of stone signifies nothing else but a most obstinate Will and is altogether inflexible towards God For where a good will goes before now verily the heart is not stony Lib. de grat Christic 7. Where we have first Pelagius his doctrine of Grace God saith he assists us by his doctrine and revelation whilst he opens the eyes of our hearts whilst that we might not be taken up with things present he shewes unto us things to come whilst he discovers the snares of the devil whilst he enlightens us with his various and unspeakable gift of heavenly grace And then concluding this profession of his with a kind of absolution He that saith this saith he doth he seem to thee to deny grace Now followes Austins Answer where he shewes the increase of sinne in the natural man by the Law This is saith he to place the grace of God in the Law and Doctrine Hence it appeares hee acknowledgeth that grace by which God shewes and reveales what we ought to doe not whereby he gives unto us and aides us that we may do Whereas the knowledge of the Law if the helpe of grace be wanting is of force onely hereunto that the command may be transgressed Fâ—r where there is no law saith the Apostle there is â—o transgression and I had not knowne lust had not the Law said thou shalt not lust and hence so different is the Law from Grace that not only is it of no advantage but withal of greatest damage when Grace helps not the Law commands rather then affords helpe it teacheth that the disease is it healeth not Nay therefore rather because it is not healed it is increased that with greater care and diligence the medicine of grace may be sought after More fully to this purpose lib. de grat lib. de arbit c. 11. How is it that these vainest of men and most perverse Pelagians say that the law is the grace of God whereby we are assisted not to sin What is it that these wretches say who without all doubt say contrary to so great an Apostle He saith that sin receives strength against man by the Law and that it kills him by the command though the commandement be holy just and good and that by good it workes death to him from which he should not be freed if the Spirit did not quicken whom the Letter kills Yet these unteachable ones blind against the law of God and deaf against the voyce of God they say the killing lettâ—r quickens and contradict the quickening spirit Epistle 107. ad Vitalem upon that Text Col. 1. 13. Who hath delivered us from the power of darknesse c. How had we saith he free will to decline from evill and doe good when it was under the power of darknesse whence as the Apostle saith God delivered us He it was then that made us free This power of darknesse what is it but the power of the devill and his angels who when they had been Angels of light not abiding in the truth by their free Will but falling from it became darknesse to this power of darknesse therefore is mankind subjected by the ruine of the first man in whom we all fell who by this power was perswaded to transgression This power of darknesse the devil who is likewise the Prince of the power of the aire workes in the hearts of the children of unbeleefe or disobedience This ruler of darknesse ruling them at his own will which neither hath he free to doe good but hardened to the utmost of evill-willing in way of punishment for his wickednesse What is it then that this power workes in the children of distrust or dis-obedience but his owne evill workes first of all and above all distrust and unbeleef whereby they are enemies to the faith by which he knowes they may be cleansed they may be healed they may be born againe in eternity or unto eternity most perfectly free which he most vehemently envyes unto them And therefore some of them by whom he desires more fully to deceive he suffers to have some as it were good workes for which they are praised but because the Scripture saith most truly Whatsoever is not of faith is sin and without faith it is impossible to please God not men This Prince indeavours nothing so much as that they may not beleeve in God and that they may not come to the Mediator by beleeving by whom his works are destroyed But the Mediator entreth into the house of this strong man that is having mankind under his dominion and first he binds him that is he bridles and restraines his power with the stronger chaines of his own power and so hee rescues all his vessels which soever he fore-ordained to rescue freeing their Will from his power that he not hindering they may beleeve upon him with free Will Wherefore this is the work of Grace not of Nature the work I say of grace which the second Adam brought to us not of nature which the first Adam in himself quite destroyed the work of Grace taking away sin and quickning the dead sinner not the work of the law shewing sin but not making alive from sin this is the work of grace which whoso receive are made friends to the wholsome doctrine of the holy
preveniency efficacy and peculiarity of Grace I shall shut up this Discourse with certaine determinations of the second Arausican Councell which Councell was held about the middle of the fifth Century Canon 3. If any man saith That the Grace of God may be conferr'd by Humane invocation but not that Grace it selfe makes that it be invoked by us he contradicts the Prophet Isaiah or the Apostle saying the same I was found of those that sought me not I appear'd openly to those who asked not for me Can. 4. If any man contends That God expects our will that we may be cleans'd from sinne but doth not confesse that by the infusion and operation of the Holy Ghost it is brought to passe in us that even we will be cleans'd he resists the Holy Ghost affirming by Salomon that the Will is prepared by the Lord and he resists the Apostle wholsomely preaching that It is God that workes in us to will and to doe according to his good pleasure Can. 5. If any man saith that as the increase so the beginning of faith and the very affection of beleeving by which we beleeve upon him who justifies the ungodly and come to the Regeneration of Baptisme is not in us by the gift of Grace that is by the inspiration of the Holy Ghost correcting our will from â—nfidelity to faith from ungodlinesse to godlinesse but naturally he is an Adversary to the Apostles determinations blessed Paul saying We are confident that he that hath begun this good worke in you will finish it untill the day of our Lord Iesus Christ and that to you it is given for Christ not only to beleeve but to suffer for him And yee are saved through faith and that not of your selves it is the gift of God For they that say that faith whereby we beleeve on God is naturall doe after a sort define all that are strangers to the Church of Christ to be Beleevers Can. 6. If any man saith That Mercy from God is bestowed upon us beleeving willing desiring endeavouring labouring watching caring asking seeking knocking without the Grace of God but doth not confesse that it is wrought in us by the infusion and inspiration of the Holy Ghost that we may beleeve will or be able to doe all these things as we ought to doe and doth subjoyne the ayde of Grace either to humility or mans obedience and doth not agree that it is the gift of Grace it selfe that we are obedient and humble he resists the Apostle saying What hast thou that thou hast not received and by the grace of God I am that I am Can. 7. If any man avouch That by the strength of Nature we can thinke any good that belongs to the Salvation of eternall life as we ought or that we can chuse or consent to the saving that is Evangelicall preaching without the illumination and inspiration of the Holy Ghost who gives unto all sweetnesse in consenting to and beleeving the truth he is deceived by an Hereticall spirit not understanding that voyce of God in the Gospel saying Without me yee can doe nothing and that of the Apostle Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God Can. 8. If any man contend That some may come to the grace of Baptisme by Mercy others by Free-will which as it is evident is depraved in all that are borne of the transgression of the first Man he is proved an Alien from the right faith for he doth not affirme that the free will of all men is weakned by the sinne of the first Man or certainly he thinkes it so hurt as that yet some may be able to search out the Mystery of eternall life by themselves without the revelation of God which how contrary it is the Lord himselfe proves who testifies not that some men but that no man can come unto him but whom the Father drawes As he saith likewise to Peter Blessed art thou Simon the son of Ionah for flesh and bloud hath not revealed this unto thee but my Father which is in heaven And the Apostle No man can say that Iesus Christ is the Lord but by the Holy Ghost Can. 9. It is of the gift of God both when we thinke rightly and keep our feet from falshood and unrighteousnesse for as often as we doe good God workes in us and with us to work Can. 10. The Divine ayde is alwayes to be implored even by the regenerate and the Saints that they may come to a good end or that they may abide in a good worke Can. 19. The nature of man though it should remaine in that integrity wherein it was Created yet could it in no wise keep it selfe without the ayde of the Creator whence since without the Grace of God it could not keep safe that health which it received how without the Grace of God shall it restore what it hath lost Can. 20. Many good things are done in man which man doth not but no good things doth man which God doth not make man to doe Can. 22. No man hath of his own but a lye and sin but if any man have truth and righteousnesse of that fountaine it is which we ought to thirst after in this wildernes that being as it were bedewed with some drops from it we may not â—aint by the way To the same purpose with these is the five and twentieth Canon which because it is something long and we have in these sufficient I forbear to transeribe CHAP. XII ANd now Reader thou mayest tax me for my prolixity in this Argument let me plead my excuse in a word or two 1. We shal be shorter in many other things hereafter which we may the better be because we have been so long here 2. Thou hast by this discourse something to recompence the length of it as 1. The severall states of the Pelagian heresie declared 2. The doctrine of naturall corruption how utterly impotent unto all saving good man is thereby dead in sin under the power of the devill altogether in the dark about averse from adverse to the things that according to the mystery of godlinesse accompany salvation 3. The doctrine of saving grace if thou beest any thing attentive thou mayst observe that 1 For the nature of it It is by the supernaturall operation of the spirit plainly of divine originall and extraction in opposition to what is naturall to fallen man 2 For the Subject of it that the Understanding is the subject of internall illumination by the holy ghost that the Will is the subject of renewing of regenerating of quickening of soâ—…ing of subduing of healing of rescuing of effectuall of determining of transforming of cleanâ—ing of infranchising Grace 3 For the Distinctions of Grace First Prevenient and Subsequent that prevenient grace findes many unwilling and resisting makes him of unwilling willing of resisting obeying that subsequent Grace carries on what by prevenient Grace was begun in
and opposition to the rest were not borne of bloud nor of the will of the flesh â—or of the will of man but of God therefore well saith Austin speaking of that light shining upon this darknesse As when a blinde man is placed in the Sun-shine the Sunne is present to him but he is absent from the Sunne so every foole every unrighteous every wicked person is blinde in his heart wisdome is present to him but being present to a blinde man it is absent from his eyes not because it is absent from him but because he is absent from it Tract 1. in c. 1. Ioan. here was a beaming forth of this light upon such and about them in his workes and word but they neither discerne it nor have any power so to doe because they are blinde though in the middest of Sun-shine 2 From the whole Doctrine of Naturall corruption and the grace of Conversion throughout the Scriptures even all those Scriptures whence you gather That the intellectuall frame of man was so shatter'd by Adams fall are bent against all unregenerate persons shewing not what they had been by Adams fall if Christ had not been but what they are this notwithstanding before regeneration therefore 1 For the Doctrine of Naturall corruption all men are thereby before regeneration flesh in which dwels no good thing wherein it is impossible to please God which enmity against the Law of God contrary in its lustings to the Spirit all dead in sin all darknesse all children of wrath all in subjection to Satan all under the Law all borne as wilde Assâ—â— Colts all such as cannot receive the things of the Spirit of God as savour onely the things of the flesh c. whereas if your Doctrine was true the Scripture must have affirm'd the contrary to all these either that by Nature we are not flesh or not so wholly in opposition to the Spirit but that in the flesh some good thing dwels that we may by Nature please God that we are in amity with the Law of God compliant to the motions of the Spirit alive from sinne light children of peace free from Satans bondage borne under Grace borne the Children of wisdome such as can receive the things of the Spirit of God as savour or have those Principles whereby we may savour the things of the Spirit c. 2. For the Doctrine of the Grace of conversion the Scripture saith 1 That it is supernaturall quickning Grace Grace by which we are borne anew Grace raising from the dead Grace anew creating but according to your Doctrine there should be no such thing as the Grace of conversion or Regeneration but only a progresse of Naturall vertues faith and repentance but the fruits of the seeds of light in Nature for this light you make a common vouchsafement to all and the word Naturall you will not allow to difference the unregenerate man from the regenerate so that in the building of your Babel here is nothing but confusion of speech from confusion of things Grace is Nature and Nature is Grace Naturall is Spirituall and Spirituall is Naturall and which is yet admirable Spirituall is with you too supernaturall 2 It is altogether free and preventing as there is a supernatural Grace of Conversion so this grace as altogether independent upon any thing in man therefore is of God 1. As of him that shewes mercy meerly because he will shew mercy and will have compassion on whom he will have compassion in opposition to man willing or to man runing 2 As of him that is sound of those that sought him not 3. As of him that by this grace of his makes the difference betwixt the converted and unconverted so as the glorified Saints shall owe unto God not only what they received in common with the damned but that wherein they excell the damned who hath made thee to differ 4. As of him that cals not only of the foolishest and weakest and basest and most despised in the world but even of the worst of men 1 Cor. 6. 9. And Mr. Goodwin himselfe tels us how desperately incumbred the unregenerate state of the Ephesians was Now according to your doctrine all must be contrary man must begin and God must follow man must first give and God must recompence again whatsoever it is that you shal please to cal the grace or the work of conversion on Gods part it must be vouchsafed unto those who by the improvement of that common original natural grace you tel us of that light vouchsafed to all in their natural birth have sought the Lord have willed have runned and so they having received that common Posse Pelagius his owne grace shall make themselves by the good use of it to differ from those who for not using it are not converted 3. It is effectual and peculiar the saving grace of God in Jesus Christ is not potential but effectual where-ever it gives the power giving the deed likewise not common but peculiar given onely to those who are indeed saved by it No man can come to me except the father draw him and I will raise him up at the last day without this drawing here is no power of coming whosoever is drawne surely comes and is surely saved All are not saved All come not neither then could all come or any but those that doe come this grace then is at once preventing effectuall and peculiar And indeed the peculiarity of it is evident from the former heads He hath mercy on whom he will have mercy there is a distinction of the heires of mercy from the rest Who hath made thee to differ differencing therefore peculiar grace you hath he quickened you not all c. Thus we have seen the vanity of your Interpretation and if we adde the Heresie too we shall doe you no wrong For whether you confound Grace and Nature or which way soever you make Grace to arise from Nature or to depend upon any thing in the naturall man you cannot possibly quit your selfe of palpable Pelagianism The least charge that can be against you is that grace is given according to merits in that sense wherein Pelagius was refuted and condemned The very Doctrine of Pelagius you teach for a common power of repentance in all men against the supernaturall efficacy of converting grace against the preveniency and peculiarity of it against the natural mans darknesse and impotency and you offer fair against original sin whilst you tell us that â—e are all borne so vested with light and powâ—â— And you thinke to carry all as if you were no consort of his onely because you have a new fetch for it which how slender â—n oâ—â—e it is I hope by this time appears What you adde towards the end of this Section about the actings and movings of the â—ationall Powers by the spirit of God you doe so hover in generals and onely put off with a parcell of fine words as all that I shall yet say is
Ministers who give diligent heed to the worke of the Ministery which they have received of the Lord their increase is the fruits of their labours in the conversion and edification of soules in planting and propogating the Churches of Christ By the faithfull discharge of the Gospell ministery the Kingdome of Christ in the world increaseth as when leaven is put into dough the Masse encreaseth or as when a graine of Mustardseed growes into a spreading tree The third diggs into the earth and hides his Lords money this is the unfaithfull Minister who neglects the charge committed to him the doctrine of the Gospell by Christ committed to his hand as a lighted candle which he puts under a bushell or under a bed so that it gives no light to the house the unfruitfull Steward that gives not the family their meat in due season too sloathfull to endure the labours of the Ministery too fearefull to abide the hazards and undergoe the sufferings too worldly and sensuall to minde the spirituall concernments thereof with the necessary neglect of the things of this life Now ensues the third part of the Parable the returne of this Noble man his calling these servants to account and rendring to them according to their carriage in his absence v. 19 to the 31. The returne of this Noble man is the coming of Christ to judgement his reckoning with his servants his calling the Ministers of the gospell to account A word of weighty caution here to them with them shall Christ begin in the day of judgement The accounts of the first and second here are the accounts of the faithfull ministers the ministery in their hands hath been fruitfull the recompence rendred them by their Lord making them rulers over many things and receiving them into his joy is the State of glory conferd upon them a state of highest honor and fullest joy agreeable hereunto is that of the Apostle 1 Thessal 2. 19 20. The account of the third servant is the account of the evil and unfruitfull Minister who to colour his own sloath and wickednesse chargeth the Lord with austerity and unrighteousnesse the manner of hypocrites and wicked ones to cast their faults upon the Lord guilty at once of disobedience and insolence The labours and hazards which are indeed required of the faithfull Minister he looks at as intollerable and therefore takes and easier course but to the destruction of himself and his hearers repining in his spirit against the Lord who hath made the ministeriall charge so laborious and hazardous vers 24 25. The answer of his Lord unto him vers 26 27. is such as makes way for his condemnation out of his own mouth Lu. 19. 22. Because he had such hard thoughts of Christ to whom he must give account he should therefore have used his utmost diligence to have fulfilled his ministry Christ shall need no other testymonies against the wicked then their own at the day of judgement nay their own mistakes evil apprehensions of him shal yet be testimony sufficient against them to condemn them and justifie him in their condemnation But who are these exchangers here the hearers of the gospell preached by the faithfull preaching of the gospell many hearers are gained unto the Lord others are left more inexcusable both making for the glory of Christ at the great day and therefore the faithfull Ministers a sweet savour of Christ unto God in them that are saved and in them that perish 2 Cor. 2. 15. The sentence of judgement is begun ver 28. That trust and honour which was conferd upon him shall be taken from him and conferd upon the faithful minister what is that the glory of the faithfull minister in the fight of men and angels shall receive increase from the condemnation of the unfaithfull Stript of all that honour which sometime was vested in him the confirmation of this sentence vers 29. He that hath not onely what the Lord committed to him but what he required of him the encrease of his talents to him shall be given glory as a a recompence of his faithfulnesse and he that hath this recompence of glory shall receive encrease and it shall be abundant to him from the condemnation of the wicked and unfaithfull servant as by the destruction of the vessels of wrath is made knowne so much the more the riches of glory on the vessels of mercy Rom. 9. 22 23. On the contrary from him that hath not viz. that which the Lord required the encrease of his talent shall be taken away even that which he hath viz. that honour which he received from Christ committing to his trust the Gospell Ministry and which in the eyes of men by vertue thereof he bore in this world which now shall end for ever in utmost shame and torments v. 30. and so as from the Glory of the faithfull Minister his misery shall encrease as hence weeping and gnashing of teeth to the wicked Iewes that they see Abraham Isack and Iacob and all the Prophets in the Kingdome of God and themselves thrust out Luke 13. 28. so that every way to him that hath shall be given and from him that hath not shall be taken away even that which he hath And now I appeale to the Judicious reader if this be not a naturall interpretation of this Parable and what is there now in it for the improvement of naturall indowements to the obtaining of regenerating Grace This Section he closeth with a false charge as if his adversaries taught men so to lay aside reason and understanding as to be meerly passive in matters of Religion with avile slander as though they consulted their owne worldly concernments in holding the truth against him and his fellowes with Laodicean pride assigning unto man his excellency upon these termes that upon the improvement of his natural abiilites preventing regenerating grace he is made great by God If I should now shew what by regenerating grace the men of his Confideracy understand his errour would yet further appeare but the digression would beâ— too long Onely this passeth as an Article of Faith amongst them That all the operations of God being performed which he useth for working Conversion in us yet so doth Conversion remain in our power as that we may not be converted So that all the efficiency they acknowledge in converting grace is to give us a power of Conversion not Conversion it selfe which how contrary it is to the truth and with how much clearnesse the efficacy of grace certainly and infallibly working Conversion it selfe is by the Fathers in the Pelagian controversie demonstrated I shall not need here to say if the Reader beare in minde what hath been said above CHAP. XIX We have done with his Motives to read his Book Now follows the third part of his Preface viz. A prevention of Objections against the reading thereof In this and the next which is likewise the last part we shall not need to spend much time there