An examination of those things wherein the author of the late Appeale holdeth the doctrines of the Pelagians and Arminians, to be the doctrines of the Church of England written by George Carleton ...

CHAP. 9. An examination of the Arminians defi∣nition of grace. (Book 9)

FOr the better vnderstanding of these men that pleade against the grace of God, We must obserue that one espe∣ciall ground of their errour is in this, that they conceiue and vnderstand a∣misse of grace. They take it for another thing then the Scriptures haue declared, and the Church of God from the Scriptures haue taken it to be. And there∣fore when they define grace, they say it is a morall perswasion. Arminius himselfe saith, it is lenis suasio: they admit no power of God here.

And are not these a strange kinde of men, that will make vnto themselues their owne grounds, and not take their grounds from the Scriptures? If this ground, which they so blindly begge were true, then were it indeed easie for them to proue many of their conclusions: that alike or generall grace is offered vnto all: that quantum ad Deum pertinet, for so much as is in God, one man receiueth as much grace as an other: that the difference is in mans free-will, in accepting or reiecting of grace: that grace may soone bee gotten, and soone lost altogether. But who gaue these men authority to make a definition contrary to that which the holy Scriptures haue de∣liuered.

These men acknowledge no other power in the Gospell preached, but onely the power of the Minister that preacheth. The Preacher hath not power to giue faith and repentance, to infuse grace, but only vseth morall perswasions to the people: but together with the labour of the Preacher the spirit of God worketh:* 1.1 And therefore we are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 helpers with God in that great worke. And be∣cause the spirit of God worketh with power in ope∣ning mens hearts, humbling them, leading them to an acknowledgement and confession of their sinnes, conuerting their soules, drawing them out of the power of darknesse, out of the power of Sathan and sinne; which worke cannot be done by a gentle per∣swasion onely, it cannot be done but by the power of God: therefore the Apostle declaring that grace, which commeth to belieuers by the preaching of the Gospell,* 1.2 calleth it the power of God to saluation. And againe,* 1.3 The preaching of the crosse is to them that pe∣rish foolishnesse, but vnto vs that are saued, it is the power of God. And the Apostle speaking of faith, which is the first and one of the greatest graces which we receiue,* 1.4 saith, your faith standeth not in the wisedome of man, but in the power of God. If our faith which is the first, and the chiefest grace whereby we stand, be in the power of God, not in the wisedome of man, then it is no morall perswasion: For morall perswasion reacheth no further then mans wisedome. But this is most perspicuously taught in the Epistle to the Ephesians;* 1.5 where the Apostle saith, I cease not to giue thankes vnto God, making mention of you in my

prayers, — that the eyes of your vnderstanding may be enlightned, that you may know what the hope of his calling, and what the riches of his glorious inheri∣tance is in his Saints;* 1.6 and what is the exceeding great∣nesse of his power towards vs which beleeue, according to the working of his mighty power. Then when wee are drawne vnto faith, when we beleeue, this is done by the power of God, by the exceeding greatnesse of his power, by the mighty working of his power. And therefore they that say, that grace is onely a morall perswasion, and quantum ad deum, that sal∣uation is alike prepared for all: and that the reason why one receiueth grace, another receiueth it not, is onely in mans free-will: These men and their vaine and weake fancies are cleane ouerthrowne, because grace is found to bee in the power of God. For, if quantum ad deum, as they say, it were prepa∣red alike to all, why then doth the Apostle say, that preaching is foolishnesse to them that perish, but the power of God to vs that are saued? If it bee foolish∣nesse vnto some, and the power of God to salua∣tion to others, then verily it is not alike vnto all. God is able to make his powerfull grace ap∣peare vnto them, to whome it is foolishnesse, but hee will not.

Heere wee may finde many things to admire, and to wonder at, and to cry out with the A∣postle, O the depth! But still wee finde that the power of God is in his calling, and declared in our faith, which standeth not in mans wisedome, but in the power of God. This doth sufficient∣ly

prooue, that the grace of God is not as these men affirme, without and against all grounds of Scripture, a morall perswasion: For it is the power of God, the exceeding greatnesse, and the mightie working of his power.

They that would vnderstand this controuer∣sie, betweene the Church of God, and th••se vn∣gratefull and vngracious men, that oppugne the grace of God, may best vnderstand it, if they seeke out with care and diligence the definition of grace. It is of the greatest importance to know, and being knowne, will leade a man (as by a thread) vnto the particulars of this question. We finde plainely, that the loue of God, and the po∣wer of God is in it: And wee may be sure, that they who deny the power of God to be in grace, can neuer come to the true knowledge of it. It is true, that if that definition were once granted, that grace is nothing but a morall perswasion, then would all those strange conclusions follow of which I spake before, and others more mad then they; that the purpose of Praedestination is a thing vn∣certaine, and of no power: that Gods purpose of Praedestination must bee ruled by man, and not by God.

It is much to bee wondred at, that such men should bee found in the Church, professing Chri∣stianitie, that with such boldnesse take such a defini∣tion as granted, and with such ignorance draw those conclusions from it.

Let vs but stoppe this principle, and we stop their

mouthes. For if grace be the power of God to saluati∣on, if Faith and grace stand not in mans wisedome, but in the power of God; if wee bee drawne to beleeue by the exceeding greatnesse of Gods power, by the migh∣ty working of his power; then it followeth, that the grace whereby we are called, whereby wee beleeue, and repent, and are iustified, and in the end saued, is the power of God. It was his good will and pur∣pose to praedestinate vs, but it is his power to exe∣cute that good purpose, to draw sinnefull men out of the power of darkenesse, into the kingdome of light, to worke in our hearts a loue of obedience by his holy Spirit. To worke this, farre surpassed the power al of creatures, and therefore it is done by the power of God. Vpon this ground thus laide, the course of Arminians is stopped. If they tell vs that grace is a gentle perswasion, and goeth no further; Wee answer, that in grace there is the power of God. If they tell vs that grace may bee vtterly lost, wee say it proceedeth from the purpose of God, and is giuen to vs from the power of God. His purpose is im∣mutable, his power who can resist? They must ouer∣reach the purpose of God, and ouercome the po∣wer of God, before they can vndoe this great worke, which God with such wisedome purposeth, and with such power performeth. If it were in the wisedome of man to deuise it, or in the power of man to performe it, then might it be soone vndone: but this worke is Gods, and all men must giue God the glory, who onely hath vndertaken this worke, and onely is able to bring it to an end.

When God hath once manifested his will, it is strange that the pride and ignorance of man should deuise wayes to bring that into questions and doubtes which God in his Scriptures hath euident∣ly set downe. But there must bee heresies that they which are approued may be knowne. 1 Cor. 11.19.

Now I thinke this long contention may bee brought to a short end: If any of the Pelagians or Arminians, or if all of them be able to proue, that the grace of God, by which wee are called, and iustified, and saued, is nothing but a gentle or morall perswasion, then the Pelagians haue ouercome vs: But if this grace bee wrought in vs by the power of God, then hath the truth ouercome the Pelagi∣ans and Arminians. Now I come to take a view of some particuler escapes in his booke.

Notes

• * 1.1

  1 Cor. 3.9.
• * 1.2

  Rom. 1.16.
• * 1.3

  1 Cor. 1.18.
• * 1.4

  1 Cor. 2.3.
• * 1.5

  Ephes. 1.18.
• * 1.6

  1••.