First, You must know that there are those who extremely err about the grace of God, and yet are directly opposite to one another. The Pelagian, the Papist, Arminian and Socinian; all these do more or less diminish, and nullify the grace of God. For howsoever they have many plausible and specious distinctions, by which they would evade to be thought enemies to Gods grace, yet unless we give all to grace, we make it no grace at all. Austin's known assertion is very true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo. The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematized, who did not hold the grace of God necessary to every good work: And the Papists with the Arminians, do carry it so speciously, as if they indeed did set up grace more than their Adversaries. Let not therefore every one that speaketh of grace, be presently accounted Orthodox, and to endure the Scripture-proof and trial. Again, on the other side, there are Antinomians, who do err grievously, though they only would be thought to admire free grace, condemning all as Legal Preachers, and of an Old Testament spirit, that do not speak of grace, as they do. Now God is so gracious these tell us ⟨p. 106⟩to his people, That he seeth no sin in them, that he doth not afflict for sin. They tell us of such a grace, That God looketh upon us, as if we were Christ himself, and that he doth this from all eternity: That Paul before his conversion, while a persecutor and blasphemer, was as much in the love and grace of God, as after his conversion: That the vilest and most wicked of men, even while they are so, are to receive Christ as a Saviour: That neither sins or good works do at all mar, or make our peace: That faith justifieth only declaratively, by manifesting unto us, That God did from all eternity justify us. These and such like poisonous tenets they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.
First, You must know that there are those who extreamly erre about the grace of God, and yet are directly opposite to one another. The Pelagian, the Papist, Arminian and Secinian; all these do more or lesse diminish, and nullifie the grace of God. For howsoever they have many plausible and specious distinctions, by which they would evade to be thought enemies to Gods grace, yet unless we give all to grace, we make it no grace at all. Austin's known assertion is very true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo. The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematized, who did not hold the grace of God necessary to every good work: And the Papists with the Arminians, do carry it so speciously, as if they indeed did set up grace more than their Adversaries. Let not therefore every one that speaketh of grace, be presently accounted Orthodox, and to endure the Scripture-proof and trial. Again, on the other side, there are Antinomians, who do erre grievously, though they only would be thought to admire free grace, condemning all as Legal Preachers, and of an Old Testament spirit, that do not speak of grace, as they do. Now God is so gracious these tell us ⟨p. 106⟩to his people, That he seeth no sinne in them, that he doth not afflict for sinne. They tell us of such a grace, That God looketh upon us, as if we were Christ himself, and that he doth this from all eternity: That Paul before his conversion, while a persecuter and blasphemer, was as much in the love and grace of God, as after his conversion: That the vilest and most wicked of men, even while they are so, are to receive Christ as a Saviour: That neither sinnes or good works do at all marre, or make our peace: That faith justifieth only declaratively, by manifesting unto us, That God did from all eternity justifie us. These and such like poisonous tenents they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.
