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 ... ; hereunto is added Dr. Chr. Potter his owne vindication in a letter to Mr. V. touching the same points.

CHAP. XII. The Solution of the Question of two equally called.

AS to the Question when two are e∣qually called, and one converteth, the other not, (these both being supposed possi∣ble) who it is that puts the difference, God or man; I ground my answer upon the righteous judgement of God, that man puts the difference, and not God; for that God judgeth not his owne acts, but the acts of men; and for that every righteous Judge findes a difference, and doth not make any betweene party and party. Who put the differences betweene the sacrifices of Cain and Abel, but themselves? both alike instituted in religion by their Father: God a true witnesse testified of Abels gift as better than Cains, Heb. 11. 4. Who put the difference betweene Pharaoh and Nebuchadnezzar, Quantum ad naturam ambo homines erant, &c. As to their Nature both were men; as to their Dignity both Kings; as to the cause both held the people

of God in captivity; as to the Punishment both were mildly admonished by Chastisements; what then occasion'd their different ends? Nothing else but that One of them, sensible of Gods hand, groan'd under the Memory of his owne Iniquity: The other by his owne freewill fought against the most mercifull Ve∣rity of God. Aug. de Praedest. & Gra. cap. 15. See the same S. Aug. de. Civitate Dei. lib. 12. c. 61. Concerning two equally tempted by the beauty of one fair Body, whereof one yeelds to the temptation; the other perseveres the same he was before: What else appeares in these, except onely that one would, the other would not lose his Chastity? The difference between the Ni∣nivites repenting at the preaching of Jo∣nas, and of the Jewes not repenting at the preaching of a greater than Jonas, if God did put it, how should they rise up in judge∣ment and condemne these?

But Saint Austine is the man that hath made it so scandalous and so horrible to pious eares to say, that a man makes him∣selfe to differ from another, by wringing that place of the Apostle, 1 Cor. 4. 7. Quis te discernit? Besides many absurdities that are said to follow this assertion; let us ex∣amine first this notable place of S. Paul, and next those absurdities so much in∣forced with so much confidence. 1 Cor. 4. 7.

Ex causis dicendi sensus dictorū aestimandus: It is evident the Apostle speakes, de donis gratis datis, not de donis gratum facientibus: of Eloquence, Knowledge, tongues and the like; not of Faith, Charity, Repentance, Conversion, and the like. This answer in substance was given by the Remonstrants in the Conference at the Hague, to whom let us see what Master Amese, coaetaneus me∣us, doth reply in his Coronis, pag. 269. de tali Doctorum discretione agit hic Apostolus, non nego; I deny it not, the Apostle treateth of such a difference between the Corinthian Teachers, sed tali agit argumento, ut ad fidelium etiam discretionem optime possit ap∣plicari, but he useth such an Argument, that it may be very well applyed to the diffe∣rencing of beleevers from unbeleevers. Then the Text is not direct, but by appli∣cation may be well used to this purpose: Your reason? 1. Quia generalis est assertio, In nulla re te discernis. That is, because the assertion is generall, In nothing dost thou make thy selfe to differ. This the Text saith not, or at least this is the question, whether under the aydes and meanes of faith com∣mon to thee and to another, thou doe not make the difference when thou belee∣vest and the other doth not. 2. Quia mul∣to minus fides homini tribui debet, si non cha∣rismata

sibi comparare vel augere potest. This multo minus hath in it nihil minus; I demonstrate it by a reason which the Remonstrants did not, why this Text can∣not be applyed to gifts necessary to Salva∣tion; Because in them God wills not that difference which is betweene beleevers and unbeleevers under the word of faith, but would have all beleeve and obey the Go∣spell; this difference offendeth and dis∣pleaseth God, and it proceedeth as much from the disobedience of him that belee∣veth not, as it doth from the obedience of him that beleeveth; but of that part of the difference which is by disobeying, God I trow, is not the Author; It is sinne and shame to him that wanteth faith after the meanes of faith afforded him, but no blame to him that speaks not with tongues, or Prophecyeth not; These were given suddenly and immediately without labour or meanes, but faith and the rest needfull to Salvation, had meanes by which God gave them, about which meanes men might use a different diligence. When the Scrip∣tures speak of Gods measuring to every man as he will, as Rom. 12. 3. Eph. 4. 8. 1 Cor. 12. 11. these places respect those gifts of the holy Ghost that were given for the pub∣lique service of the Church: as if the mea∣sure

that is of saving graces, to be so small as it is, proceeded from mens negligence, rather than Gods dispensation: but admit that God putteth and approveth a dif∣ferent measure, even of saving graces, yet that difference of an Emptinesse and ab∣sence of fayth in them that heare the word, he putteth not, he approveth not.

Lastly, the difference in the measure of gifts of all sorts, may come from God that giveth, but the different using of these gifts doth come from man, that is to reckon with God about the usage of them: That one Servant received five, another two, another one Talent, this difference was from the Lord; but that one Servant gain∣ed five, another two, another none, this difference was not from the Lord, but from the Servants; whence it is that one heareth, Euge serve bone & fidelis, and another, Serve nequam, & piger. Vid. Origen. super Numeros, homil. 12.

Being secure of this place of Saint Paul, I come with greater confidence to avoyd those absurdities, in pressing of which some so much triumph; They say, that if man make the difference betweene himselfe and another, then it followes,

1. That God doth no more for his E∣lect, than for the Reprobate.

2. That the Saints have no more to give thanks to God for than the wicked.

3. That one man may glory against a∣nother, for that he hath done something more than another did.

To these I answer 1. in particular. 2. in generall.

1. To the first, admitting for a while that God in the grace of Vocation, doth no more for the Elect, than for the Re∣probate, yet in the grace of Predestination he doth incomparibly more: In that fore∣knowing the different successes of his Cal∣ling, and the Ends of the called so diffe∣rent, he was pleased to decree and confirme that Calling to some which he foreknew would be saving to them; and to decree no other to the rest than that which he foresaw would not be saving to them, through their owne disobedience, when it was in his power to have altered their Calling, to such, as obedience (in his know∣ledge) would have followed. So that in the Preparation, and in the Execution of his gracious Calling, which God knew would prove happily to these, his Election of them, and his love to them appeareth singular, and they have infinite reason of gratitude above the Reprobate; The Re∣probate have cause to thank God for pre∣paring

that Calling, whereby they might have been saved as well as others are, and are to blame onely their owne contempt and folly: but they have not this to thank God for, that he did alter their Calling to a better, when he found the Event of this would be Evill unto them; neither can they blame him, seeing he was no way bound to doe so; for if he were, He should not have suffered any to perish at all. And the Elect who obey their Calling, which of them can tell in the preparation of their Calling how often God changed it, and amended it, (to speak after our manner of Understanding, who use to bring things thus to perfection and to our liking) untill he had brought it to that order, as where of he saw the Effect would be the free Con∣version of the Called.

But it was admitted onely, not affirmed, that in the Grace of Vocation God doth no more for the Elect than for the Re∣probate: for what if the time wherein a Convert obeyeth, be not the first, second, third, or the hundredth time that he hath beene called upon, but God hath shewed him that Patience, as one that would not give him over untill he win him? What if the time wherein the unconverted refused mercy, was but the first, second, or the third,

after which God in just severity would no more move him by his Spirit, nor wait up∣on him, but forsooke him? here is much inequality in Grace and favour: for it is enough for my supposition (of the liberty of mans Will under Grace, and of two e∣qually called, that one may obey and not another;) that sometime two may be equally called, and unequally obey, though all that be called be not every one called as oft as another; for as we may suppose an equality in some, so doe we confesse an in∣finite variety and inequality in most; yet there is a time when that hath place which our Church saith in the Homily of the knowledge of the Scripture, the second part, pag. 5. That God receiveth the learned, and unlearned, and casteth away none, but is indifferent unto all.

2. To the second I answer, for matter of thankfulnesse: That as Grace is not therefore Grace, because it is given to one, and denyed to another, but because it is given the Unworthy, (for Grace were not the lesse but the greater if it were given to all:) So my thanks are not therefore gi∣ven to God, because he hath beene merci∣full to me, more than to another, but be∣cause he hath been mercifull to me unwor∣thy; and my thanks are not diminished,

because many more are partakers with me in the same benefits, but the greater, and should have been yet greater, had more still been partakers than are. Heare the words of Salvianus, or whosoever be the Author, l. 2. ad Ecclesiam Catholicam prope à principio: Sed forsitan dicis, &c. But hap∣pily thou dost say, there is a generall debt of all men touching these things of which we speak, and that all mankinde without excep∣tion are obliged thereunto, (namely in the Passion of Christ;) we confesse it is Truth; Yet doth any man therefore owe the lesse, be∣cause another also owes the like summe? &c. That which I said formerly, though it be a general debt, yet no question it is also a special debt; although all men in common be enga∣ged, yet every one in particular is also bound: For Christ as he suffered for all, so he suffered for every one, and bestowd himselfe upon all, as well as upon every one; and gave himselfe wholly for all, and wholly for every one. And in regard of this, whatever our Saviour by his suffering perform'd, as all owe themselves wholly to him for it, so every one wholly: ex∣cept in respect of this every one owes more, than all Mankinde, because every one hath reaped as much benefit thereby, as all men.

This is a good rule for thankfulnesse:

but take heede of the Pharisees forme of thanks for Graces, with comparisons to other folkes, Lord, I thank thee I am not like other men, or as this Publicane. Indeed, as some put the case of mankinde, like a company of Rebels, out of whom the King chooseth whom he pleaseth to par∣don, and executes the rest with the sword; those pardoned owe thanks for their par∣don, and more thanks for culling them out, that were like to the rest in Rebellion: But the Scripture puts not the case of mankinde so, but rather thus: God by the Gospell as a King, mercifully proclames a generall pardon to all the company of Rebels in such a County, upon condition, that he that comes in and yeelds his sword, and takes at the Kings Pavilion a Ticket of his pardon, be free to goe home and enjoy the State of a good Subject, but they that stand out and refuse this grace, be af∣ter such a day pursued with fire and sword. They that submit, magnifie the amplitude of the Kings mercy, sorrow for such as obstinately stand out, justifie his Execution done upon stubborn, ungratefull Rebels. You think to win greater thanks to God, by amplifying his Grace upon one consideration of sparing some simply, but with prejudice to his Truth; proclamed

to all. I think to winne greater thanks to God by amplifying his Grace upon ano∣ther consideration of sparing all upon fa∣vorable conditions, according to the Gospell, the most wise comprehension of the Grace, Mercy, Justice, and Truth of the Almighty.

3. To the third particular I answer, for matter of glorying: let this Rule stand firme, Qui gloriatur, in Domino glorietur, let him that glorieth, glory in the Lord, or let him not glory. Remember againe, that the gifts of God are either immediate, and proceeding from himselfe alone, as pro∣phecy, tongues, &c. or mediate, and such as proceede from Gods Grace and Mans will together, as I have declared; of those immediate gifts there is no glorying, the latter part of the Text is strong, What hast thou, that thou hast not received? and if thou hast received, why boastest thou as if thou hadst not received? here accepisse excludes boasting over another whose non-accepisse hath been no fault of his, it having pro∣ceeded from the meere will of the giver. But for gifts mediate, as Faith and Repen∣tance, and obedience in any particular du∣ty, they must be considered as Dona Dei, and as Debita à nobis, as the gifts of God & as our duties; things necessary upon Gods

Commandement, and upon perill of our Salvation: as they are gifts of God wrought in us by his Grace, preventing, helping, and strengthning us, there is no glorying of them but in the Lord: So Paul gloryeth, 1 Cor. 15. 10. Plus omnibus labo∣ravi, yet not I, but the Grace of God with me, which Grace was not in vaine, Phil. 4. 13. I have the art both to abound and to want, &c. I am able to doe all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through Christ that strengthneth me: here also accepisse excludes glorying in a mans selfe. Againe, the same gifts considered as duties owing by us, and as proceeding from the will of man (yet helped by Grace) are no matter of glory∣ing, because they are done; S. Paul 1 Cor. 9. 16. Though I preach the Gospel, I have nothing to glory of, for necessity is laid upon me, yea woe is me if I preach not the Gospel: So woe is to me if I beleeve not the Go∣spel (doth the hearer say) accepisse is not the onely excluder of Glory, debuisse is as much: Luk. 17. 9. Doth he thank that Ser∣vant because he did the things that were com∣manded him? I trow not; So likewise we, when we have done all those things which are commanded us, say, Wee are unprofitable Ser∣vants; we have done that which was our duty to doe. What matter of boasting is it

for a man to have kept himselfe from a detestable crime, whereinto another rush∣ing, precipitated himselfe to Hell? Yet I pray you doe not exclude all kinde of glo∣rying, not that which Saint Paul names so, 2 Cor. 1. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The testimony of a good conscience is some com∣fort and some joy that he wanteth who hath an Evill conscience. Let Innocency wash her hands without a check of Vaine∣glory: Let Samuel call witnesse of his In∣tegrity, and Nehemiah record his owne good deeds, cap. 5. 15. The former Gover∣nours before mee had beene chargable to the People, even their servants bare rule over them: but so did not I, because of the feare of the Lord.

In generall I answer to these three Ob∣jections: when things succeede well and prosperously unto us, whatsoever bee our naturall parts, whatsoever have beene our industry or our labour more than others, who is so voyd of piety or of understanding, that doth not ascribe his good successe unto God the Fountaine of all good, and the universall or principall cause of all happy events, who builds the house more than all that labour on it, who keeps the City above all that watch or ward, who gives more

to the increase than all that plant or water: yet the Builder, the Watchman, the Plan∣ter, the Waterer, have their parts and offices, which being neglected the house is not builded, the City is betrayed, the Tree is unfruitfull. Because some little thing is done by men, but nothing comparable to that great which is done by God, therefore the forme of the Saints rejoycing is thus conceived, Not unto us O Lord, not unto us, but unto thy Name give glory; that, not unto us, implies that something hath beene done by us, and that mans corrupt heart is too ready to claime some glory to it selfe for it, but true Wisdome and Piety soone removeth it, and saith, Not unto us O Lord, but to thy Name give glory.

Neither truly should these poore things of the will of Man, whether wish or will, whether endeavour or labour, whether yeelding or obeying have been once named the same day that Gods Grace and Works are praised, or have beene pleaded or con∣tended for in these disputes had not there beene a necessity compelling thereunto; Qui verò necessitate cogente vera de se bona loquitur, tantò magis veriùs humilitati jungitur, quantò & veritati associatur, saith Bern. Serm. 20. in coena Domini. They have compelld mee, who under a colour of

magnifying the grace of God, and bring∣ing greater thankes to him, and of justly reproving them that have beene Adulatores naturae, are turned themselves Adulatores gratiae, so farre forth as by them Satan seeketh to subvert the Truth and righte∣ousnesse of God, and to extinguish and destroy all Piety and Religion in Men, bringing into the World a stupid sloth for some, a remorslesse infidelity and impeni∣tency for others, and an invincible despera∣tion and hardnesse for other some, the naturall off-spring of that Doctrine that takes away all manner of freedome of will from men in matters of Salvation, that turnes the generall Promises of the Gospell into particular and private, that limits an especiall kinde of grace which is onely effectuall to a few secret ones by a direct decree, the rest being left destitute of true grace, though they be called by the word of the Gospell.

These things I was warned of long agoe by Melanchton, before the name of Armini∣us was heard of here, in his common places, cap. de Praedest. Removeamus à Paulo Stoicas Disputationes, &c. Let us remove from S. Paul such Stoicall disputes, as overthrow Faith and Prayer, for how could Saul believe or pray, when he doubted whether

the promise belongd to him, or when that fatall Table of the Destinies had prepos∣sess'd him? For it is decreed that thou shalt be a castaway, &c. And in the Chapter de lib. Arbitr. hee admits of their disputation that say, Si nihil agit liberum arbitrium, &c. If my Freewill doth availe nothing, in the meane time till I perceive that Re∣generation you speake of, wrought in me, I will be indulgent to my unbeliefe and other vitious affections. This Manichae an imagination is an horrible falshood, and from that errour our mindes are to bee ferch'd off, and taught that Freewill doth availe much.

To conclude with reference to the question de causa discriminis, the same grave Author there saith thus; Cum promissio sit Ʋniver∣salis, &c. When as the Promise is Universall, neither are there in God contradictory wills, there is a necessity, some cause of this difference to bee in us, why Saul was rejected and David received; that is, of necessity in those two there was some different Action. But still remember that this agere aliquid, & aliquam actionem, is not to be conceiv'd to be by meer naturall strength but by the helpe of Grace.

Notes

• Suffr. 3. & 4. thesi. 6.