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
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
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
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