Lord, and from the glory of his power." (John viii, 24; ix, 41; 2 Thess. i, 9.)

XIII. To each of these Decrees, that of Predestination and that of Reprobation, is subjoined its Execution; the acts of which are performed in that order in which they have been appointed in and by the Decree itself; and the objects both of the Decree and of its Execution are the same, and entirely uniform, or invested with the same formal relation.* (Psalm cxv, 3; xxxiii, 9, 11.)

XIV. Great is the Use of this doctrine, as thus delivered from the Scriptures. For it serves to establish the glory of the grace of God, to console afflicted consciences, to terrify the wicked and to drive away their security. (1.) But it establishes the grace of God, when it ascribes the whole praise of our Vocation, Justification, Adoption, and Glorification, to the Mercy of God alone, and takes it entirely away from our own strength, works, and merits. (Rom. viii, 29, 30; Ephes. i.)-(2.) It comforts afflicted consciences that are struggling with temptation, when it renders them assured of the gracious [benevolentia] good-will of God in Christ, which was from all eternity decreed to them, performed in time, and which will endure for ever. (Isai. liv, 8.) It also shews, that the purpose of God according to election stands firm, not of works, but of Him that calleth. (1 Cor. i, 9; Rom. ix, 11.)(3.) It is capable of terrifying the ungodly; because it teaches, that the Decree of God concerning unbelievers is irrevocable; (Heb. iii, 11, 17-19;) and that "they who do not obey the truth, but believe a lie," are to be adjudged to eternal destruction. (2 Thess. ii, 12.)

XV. This doctrine therefore ought to resound, not only within private walls and in Schools, but also in the assemblies of the Saints and in the Church of God. Yet one caution ought to be strictly observed, that nothing be taught concerning it beyond what the Scriptures say, that it be propounded in the manner which the Scriptures have adopted, and that it be referred to the same end as that which the Scriptures propose when they deliver it. This, by the gracious assistance of God, we think, we have done: "Unto Him be glory in the church by Christ Jesus throughout all ages, world without end. AMEN!"

"The Power of God is great, but it obtains glory from the humble. Do not inconsiderately seek out the things that are too

I have almost uniformly translated formalis ratio, as it now stands in the text. Occasionally, however, I have followed Bishop Stillingflcet's practice, and rendered it "formal reason." See the remarks which occur in page 79.

hard for thee; neither foolishly search for things which surpass thy powers. But meditate with reverence upon those things which God has commanded thee: For it is not requisite for thee to see with thine eyes those things which are secret. Do not curiously handle those matters which are unprofitable and unnecessary to thy discourse: For more things are shewn unto thee, than the human understanding can comprehend."—Ecclesiasticus iii, 20-23.

DISPUTATION XVI.

ON THE VOCATION OF MEN TO SALVATION.

Respondent, JAMES BONTEBAL.

For an account of some circumstances respecting this Disputation, consult vol. I, p. 300.

I. THE Title contains three terms,-Vocation, Men, Salvation. (1.) The word VOCATION denotes a total and entire act, consisting of all its parts whether essential or integral, what parts soever are necessary for the purpose of men being enabled to answer the Divine Vocation. (Prov. i, 24; Matt. xi, 20 21; xxiii, 37.)(2.) MEN may be considered in a two-fold respect,—either as placed in the state of animal life without sin, or as obnoxious to sin: We consider them here in this last respect.† (Gen. ii, 16,

See page 193 for a definition of animal as employed in this passage.

† As this was the last Disputation in the Schools at which Arminius presided, I translate the following account of one part of it, from the letter of Borrius to Episcopius, not for the sake of any doctrinal elucidation which it contains,—but to give the reader some conception of the ancient mode of holding and conducting these Public Disputations in the foreign Universities.

"After nearly the whole of two hours had been consumed by the two Opponents, who still were not particularly pressing in their objections, about eleven o'clock a certain Papist, whom some persons suppose to have been only a Priest, and others a Jesuit, and who called himself ADRIAN SMETIUS, offered a brief opposition, giving indications that he understood the affair, because he insisted upon the main point of the controversy.

"The Jesuit called the attention of Arminius again to something which had been urged, by the Opponent who had immediately preceded him, from the sixth chapter of St. John's Gospel, verses 37, 44 & 45. From the words of Christ in those passages about the drawing, the giving and the teaching of the Father, it had been denied, [by Arminius,] that all who are capable of coming to Christ, do actually come. The Jesuit, perceiving sufficient grace to be established by this argument, pressed Arminius with the following dilemma: If not every one who can come to Christ does come, in order that any one may come something beside the capability of coming 'must be added either on the part of grace, or on the part of man. If it be something 'on the part of grace, then the man who is destitute of such addition [to his capabi6 lity of coming] cannot come. If it be something on the part of man, then man determines himself."

"To this objection Arminius replied: Man determines himself, but not without

17; Matt. ix, 13.)-(3.) SALVATION, by a Synecdoche, in addition to Vocation itself by which we are called to salvation, contains also whatsoever is necessary, through the appointment of God, for obtaining salvation or life eternal. (Luke xix, 9; 2 Cor. vi, 2.) II. We define VOCATION, a gracious act of God in Christ, by

grace: For free-will is in concurrence with grace, so that, in determining, the one does not act without the other.

"The Jesuit rejoined, in illustration of what he had advanced: Adopting the phraseology of medical writers, grace may be considered according to degrees. If that which is sufficient to perform an act, which is to consist of six degrees, be put into two men, this enquiry arises, If one of these two move himself forward to [the ⚫ performance of] the act, and if the other do not, is not a degree towards the six • added to him who performs the act, in preference to him who does not perform it?' "Arminius met this objection by observing, More grace is bestowed on him who performs the act, not in a prevenient form, but only in an accompanying; in which respect it may also without impropriety be said, that more grace is bestowed on him, so far as grace is continued to him and urges his operation to the completion of the act, when its course is cut off by him who rises in rebellion against the Spirit.

“The Jesuit instantly said: In this case, then, no greater physical operation is applied to him who performs the act.

"To this observation Arminius roundly replied: I acknowledge indeed a physical operation in effecting [sensu] the judgment, but not in effecting the consent, because this is elicited by mild and moral suasions.

"Then the Jesuit urged, By this means man can boast or glory.

"Arminius replied: He cannot; because Faith, Hope and Charity are of such a nature as to exclude all boasting: This it is possible to prove from the plainest and most evident testimonies of Scripture.

"Again, the Jesuit said, If the matter stand thus, then a man maketh himself to differ; which is in direct opposition to the express affirmation of the Apostle, For who maketh thee to differ from another ? (1 Cor. iv, 7.)

"The answer of Arminius was: In this there is no absurdity whatever, if man be said to use grace, and through grace to make himself to differ so far as to be able to say, that he has not been disobedient to the heavenly call and is not a rebel against Divine Grace, and that he has not so frequently resisted the Holy Spirit, as another man who rejects the grace of God, and who pours contumely on the Spirit of grace. With regard to the passage just cited, (1 Cor. iv, 7,) it has no reference to the present subject; since the apostle is there treating, not upon the grace [gratum faciente] which renders a man accepted, but only upon the graces which are gratuitously bestowed, that is, on the gifts of tongues, of miracles, and on other matters of a similar kind, which had regard to the edification of the church, and which might furnish matter for glorying, according to that expression, Scientia inflat, Knowledge puffeth up.' (1 Cor. viii, 1.)

6

"The Jesuit then muttered between his teeth, This is [vulgaris] a very trite reply; and, as he ceased to make any further remarks, the Disputation concluded with honour to Arminius, whom all the company perceived to have been roused, and to answer with vivacity as soon as the Jesuit commenced his remarks.

"I have now briefly related to you the sum of the Disputation with regard to its matter; though, on account of having been delivered in my words, the order of the narrative may be rather confused."

This additional excitement had a pernicious effect on the languid frame of Armi. nius; for it produced a violent paroxysm of his bilious complaint, from which he never recovered.-Sce vol. i, p. 302.

which, through his word and Spirit, He calls forth sinful men, who are liable to condemnation and placed under the dominion of sin, from the condition of the animal life, and from the polluions and corruptions of this world, (2 Tim. i, 9; Matt. xi, 28; 1 Pet. ii, 9, 10; Gal. i, 4; 2 Pet. ii, 20; Romans x, 13-15; 1 Pet. iii, 19; Gen. vi, 3,) unto ❝ the fellowship of Jesus Christ," and of his kingdom and its benefits; that, being united unto Him as their Head, they may derive from Him life, [sensum] sensation, motion, and a plenitude of every spiritual blessing, to the glory of God and their own salvation. (1 Cor. i, 9; Gal. ii, 20; Ephes. i, 3, 6; 2 Thess. ii, 13, 14.)

III. The Efficient Cause of this Vocation is God the Father in the Son. The Son himself, as appointed by the Father to be the Mediator and the King of his church, calls men by the Holy Spirit; as He is the Spirit of God given to the Mediator; and as He is the Spirit of Christ the King and the Head of his church, by whom both "the Father and the Son hitherto work." (1 Thess. ii, 12; Ephes. ii, 17; iv, 11, 12; Rev. iii, 20; John v, 17.) But this Vocation is so administered by the Spirit, that the Holy Spirit is himself its Effector: For He [constituit] appoints Bishops, sends forth teachers, endues them with gifts, grants them his assistance, and obtains authority for the word and bestows efficacy upon it. (Hebrews iii, 7; Acts xiii, 2; xx, 28; 1 Cor. xii, 4, 7, 9, 11; Heb. ii, 4.)

IV. The Inly-moving Cause is the grace, mercy, and (philanthropy)" love of God our Saviour toward man ;" (Titus iii, 4, 5;) by which He is inclined to relieve the misery of sinful man, and to impart unto him eternal felicity. (2 Tim. i, 9, 10.) But the Disposing Cause is the wisdom and justice of God; by which He knows how it is proper for this Vocation to be administered, and wills it to be dispensed as it is lawful and befitting; and from which is formed the Decree of his will concerning the administration and its mode. (1 Cor. i, 17, 18.)

V. The External Cause, which outwardly moves God, is Jesus Christ by his obedience and intercession. (2 Tim. i, 9.) But the Instrumental Cause is the word of God, administered by means of men, either through preaching or writing, which is the ordinary method; (1 Cor. xii, 28–30; 2 Thess. ii, 14;) or without human assistance, when the word is immediately proposed by God inwardly to the mind and the will, which is extraordinary: And this is in fact both the word of the Law and that of the Gospel, which are subordinate in the operations apportioned to each other.

VI. The Matter or Subject of Vocation is mankind constituted in the animal life; men worldly, natural, animal,* carnal, sinful, alienated from the life of God, and dead in sins; and therefore UNWORTHY to be called, and [inepti, unapt,] UNFIT to answer to the call, unless by the gracious [dignatione] estimation of God they be accounted worthy, and by his powerful operation they be rendered FIT to comply with the vocation. (Matt. ix, 13; Titus ii, 12; Eph. ii, 11, 12; iv, 17, 18; v, 14; John v, 25; vi, 44; Matt. x, 11-13; Acts xvi, 14.)

VII. The Form of Vocation is placed in the very administration of the word and of the Holy Spirit. God hath instituted this administration so, as He knows to be suitable and becoming to himself, and to his Justice tempered with Mercy in Christ; always reserving to himself the full and free power of not employing, for the conversion of men, all the methods which are possible to himself according to the treasures of his Wisdom and Power, and of bestowing unequal grace on those who are [in every respect] equals, and equal grace on those who are unequal, nay, of employing greater grace on those who are more wicked. (Rom. ix, 24-26; x, 17—21; xi, 25, 29-33; Ezek. iii, 6; Matt. xi, 21, 23.)

VIII. But in every Vocation [terminus a quo et ad quem] the point of Commencement, and that of Termination, come to be considered. The point of Commencement, whence men are called by Divine Vocation, is not only the state of this animal life, but likewise that of sin and of misery on account of sin, that is, out of guilt and condemnation. (1 Pet. ii, 9; 2 Pet i, 4; Ephes. ii, 1-6; Rom. vi, 17, 18.) The point of Termination is, FIRST, the State of Grace, or a participation of supernatural good and of every spiritual blessing, during the present life, in Christ, in whom resides a plenitude of grace and truth; and, AFTERWARDS, the state of Glory, and [consummatam] the perfect fruition of God himself. (Eph. i, 3, 4; John i, 14, 16; Rom. viii, 28-30.)

IX. The Proximate End of Vocation is, that they who have been called answer by faith to God and to Christ who give the call, and that they thus become [fœderati] the covenanted people of God through Christ the Mediator of the New Covenant; and, after having become believers and parties to the covenant, that they love, fear, honour, and worship God and Christ, render in all things obedience to the Divine precepts" in righteousness and true holiness," and that by this means they "make their

* See page 193.