XVIII. sarily supposing that freedom in man, which by establishing CHAP. it destroyeth; so that no man, without contradicting himself, can maintain it. For, the difficulty of the case not being cleared by the Scriptures, whereby God dealeth with man as men use to do with one another, there will not be reason to make the renouncing of it a condition of communion with the Church. that of ab § 4. The like I would say of the other opinion, that holdeth [So also absolute predestination to glory; and, by consequence, de- solute prestroyeth the covenant of grace, by tying Almighty God to destination to glory.] make good the condition of it without and before any consideration of man's will, complying with the tender which God preventeth him with. For it may well be taken for invincible ignorance, that cannot overcome so great a difficulty, as the reconciling of God's grace with man's freedom in the salvation of a sinner containeth. And therefore it is no marvel, that the renouncing of it should be no part of the Christian faith, no condition of communion with the Church. foreknow gencies agrees with and saves § 5. On the contrary, God's foreknowledge of contin- [God's gencies, that would come to pass, if He on His part should ledge of be pleased to place men in such circumstances as are possible, continsaves the freedom of man's will, by supposing it to be considered in His foreknowledge, and His will to proceed upon Scripture consideration of it. This therefore I doubt not to be the the faith.] truth: because it proceeds upon all the scriptures, which speak of God's resolutions, taken up in consideration of men's dispositions; and so preserveth man's free will, which his creation establisheth. The difficulty against it is, that it makes not out itself, nor the certainty of God's foreknowledge of contingencies not determined; which may continue a difficulty without prejudice to the faith. But this hindereth not God's absolute predestination of the helps of grace, which by this foreknowledge He sees will be effectual to salvation to some and not to others; there being nothing to hinder, why He might not have appointed such as would have been effectual to all, had He found it fit, in His incomprehensible wisdom, so to have appointed. And by this only means the position of the catholic Church against Pelagius is maintained; that grace prevents all good works, and that there is no merit of grace. For if once we grant that God CHAP. can be obliged by any works, that can spring from nature, XVIII. to grant the helps of that grace, which only the death of Christ could purchase; there will be no reason left, why the same works should not oblige God to send our Lord Christ, by Whose coming these helps have been obtained and not otherwise. CHAPTER XIX. [THE FAITH SUFFICIENTLY GUARDED BY THE FIRST SIX GENERAL COUNCILS] [Faith of Ir will be worth the while to stop here, and consider, how the first six synods necessary it is for the preservation of the faith to own the six sufficient] synods, and all that hath been decreed in the Church during [Question of grace and free will, how far deter mined by the coun ci's of the time of them concerning the faith; and, on the other side, how sufficient it will be to condemn all heresies, that the Church is in danger of at this time". § 2. For it is well enough known, that, when Pelagius was condemned by the Church, there were very many remained unsatisfied in the difficulties, that I have mentioned, concerning the reconciling of free will and grace: insomuch that they went aside on both ways; some inclining to think, that some Arles and endeavours of man's will may and are to go before the helps Orange.] of Christ's grace, so that the reason why God grants His grace may be given from those endeavours. But others, ascribing all to God's predestination, stuck not to acknowledge, that the evil as well as the good that is done is determined by it; and that men are predestinate to damnation, as well as to salvation, by God's everlasting decrees, not considering any works of men that might move Him so to decree. These are certainly nothing else but branches of the two extreme opinions: whereof the one infringeth the grace of God by Christ; the other, the condition of the covenant of grace, and the freedom of man in undertaking and performing it. But neither do we find, that they did divide the communion of the Church into parties, though known by the names of Semipelagians See True Princ. of Comprehension, sect. iii.; Disc. of Forbearance or Penalties, &c., cc. v., xxiv. d See Epilogue, Bk. II. Of the Cov. of Gr., c. xix. § 23, c. xxvi. § 21—28. and Predestinatians; neither that the Church ever marked CHAP. XIX. the opinions with the brand of heresies, though there were those that pressed for it. It is true there was a synod held at Arles in France, where one Lucidus a priest was obliged to recant divers positions, articles of the Predestinatians'. The acts of it are not extant. For there was afterwards held another synod at Orange, wherein divers articles were decreed concerning the efficacy of grace and the preventing of all human merit. And this synod, having in it the authority of the see of Rome, concurring to it, may very well seem to have silenced the former, so that the acts of it are not now extant. But the synodical epistle of it is: containing the articles recanted by Lucidus, and subscribed by most of the fathers as their act; which, being never recalled, are to be taken as in full force'. Especially, seeing the council of Orange in the last article of it, condemning predestination either to sin or to death, seemeth to have satisfied them, who to avoid that inconvenience infringed the necessity of preventing grace. For those decrees served to silence the dispute for divers ages of the Church. § 3. At the present we know, that the very same dis- [The same disputes putes are still on foot, as well in the Reformation, as in unskilfully the communion of the see of Rome; but much more dan- handled by the synod gerously in the Reformation. For they, who find them- of Dort.] selves confined by such visible bounds as the articles of Orange, which for the time silenced the dispute and gave peace to the Church, are not like to break out from authority, the faith being so well secured. But the synod of Dort having shewed no more skill, than it had authority, in distinguishing the disputes of divines from the necessity of faith those, that were discharged the service of the Church there for balking it, taking no notice of those bounds, have not been afraid to receive sundry articles of Pelagius his heresy, which the Socinians had graffed upon'; and, making the faith of the Holy Trinity no part of their creed", to See ibid., c. xxvi. § 21, 25: Just See ibid. 1 See ibid. Quoted, ibid. § 26, note u. See Just Weights and Measures, c. x. § 4; True Princ. of Comprehens., sect. ii., xi.; Disc. of Forbearance or Penalties, c. xix. True Princ. of Comprehension, sect. ii. note y, sect, xi. note v. XIX. CHAP. make themselves Socinians to the Church by communicating with Socinians". Whereas the greatest gain the Church hath by the Socinians, seems to consist in evidencing the purchase of the covenant of grace for mankind in general, before any man can have interest in it; and that by the Blood of Christ, which His Incarnation and Godhead rendering valuable to God, restoreth the faith of the Holy Trinity and the hypostatical union into their place: which, being the work of all the synods held within the time of the sixth, seems to be enough to condemn any heresy, that can arise in these times, by the catholic Church. [Certainty of perse verance through predestination a the heresy CHAPTER XX. [OF ASSURANCE OF SALVATION.] Now let us see, what assurance of salvation it is, that the Reformation preacheth P; and what interest of the common Christianity it hath, to insist upon it. For it must be ac knowledged, that one part of the Reformation imagineth, that branch of St. Paul hath linked predestination to justification, even preof the destination to life everlasting; so that whosoever is once in Fanatics.] the state of grace by justifying faith, is as sure to be saved as God's decrees are sure 9. Whereas the state of grace by justifying faith is that, which the whole discourse of the eighth chapter to the Romans presupposeth: tying to it God's predestination of Christ's cross, to be borne of all that attain it; but with full assurance of the grace thereby purchased, to work out their glory by persevering in it. And so God's election, in many passages of the apostles, signifieth nothing else but the state of grace: as, evidently, in the words [2 Pet. i. of St. Peter, willing us to "make our calling and election. io.] firm" (for so "BeBaíav" signifies, not "sure" and certain'); which cannot be uncertain, if it signify God's decree: but the state of grace may be made still more and more "firm" by the ways which the apostle recommendeth. Now to See Disc. of Forbearance or Penal ties &c., c. xix. note t. • See True Princ. of Comprehension, sect. iii.; Disc. of Forbearance or Penalties, c. v. P See Epilogue, Bk. II. Of the Cov. of Gr.. c. xxxi. See ibid., c. xxvi. § 5, c. xxxi. § 25-27. See ibid., c. xxxi. § 25, 26. XX. make justifying faith to consist in believing that a man is CHAP. predestinate, is the main heresy of the Fanatics. But to make him that hath justifying faith sure that he is predestinate, is a branch of it. For, from the time of that assurance, the condition of the covenant of grace can haye no more place; seeing it is God, That is thenceforth to make good His own decree, His own word of faith: man need not, or rather must not, take that upon him, wherein God is engaged. notion of § 2. It is a great mistake to think, that this opinion ever [The true was in the Church before the Reformation: unless perhaps justifying the poor Albig [ens] es ", forerunners of the Reformation faith clears us of it.] in some parts, might have it. The Lutherans having discharged themselves of it, it is time that the notion of justifying faith, which I have established, clear us of it, as the source of all fanatic sects among us. For the profession of baptism being the condition of the covenant of grace, that which is held by it must fail, as the condition faileth; the predestination of him, that returneth and persevereth till death, not concerned *. And therefore it is not the remembrance of baptism, that can give the comfort of that assurance we seek; unless it be that remembrance, that makes way to renew the condition and so to restore it. Nor does it avail, that the pardon of him, that is once justified, is for ever sealed; which must be at our baptism and by it. For it is sealed conditionally; that whoso returns and restores the condition once made, for the future is in the same state of assurance as once. surance § 3. Now how much all Christians are concerned in the [What ascomfort, which it is possible for any to attain, of being as Christians well assured of the helps of grace, to go through all tempta- may have.] tions, as they can be assured, that they sincerely intend the Christianity which they profess: this will best appear, |