John Corbet’s (1620–1680) Moderation on Predestination, Divine Grace, Free Will, Original Sin, Justification, Perseverance, and Assurance of Salvation

27. Whereas we are charged with immodesty and boldness in our inquiries and conclusions, we profess that in the Doctrines of predestination, redemption, divine Grace, free will, original sin, justification, perseverance, and assurance of Salvation, we differ not from the Established Doctrine of the Church of England, and we approve her moderation used in those Articles, which we take in the same sense with the English Episcopal Divines in general, that lived in Queen Elizabeth’s and King James his times [sic]. And for our parts we judge that the controversies about these points might be lessened, and would gladly do our endeavors to the lessening of them.

John Corbet, An Account of the Principles and Practices of Several Nonconformists (London: Printed for Tho. Parkhurst, at the Bible and 3 Crowns near Mercers Chappel, at the lower end of Cheap-side, 1682), 21–22.

Given what is said by Corbet in his writings and in other secondary sources (about his agreement with Baxter, for example), I think he was moderate in his Calvinism, or within the Davenantian and Baxterian trajectory on redemption. The above is just a sample of implicit evidence.

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John Corbet (1620–1680) on the Salvability of All men

That the Non-Elect are not under an impossibility of being saved, is evident from the Position before proved, That the negation of God's Decree doth not infer an impossibility of the Event.

John Corbet, A Humble Endeavour of Some Plain and Brief Explication of the Decrees and Operations of God, About the Free Actions of Men: More Especially of the Operations of Divine Grace (London: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1683), 12.

Nor doth God Decree the Salvation of men upon such Conditions, as make the Salvation of most men impossible; but the Conditions of being saved are such as do abundantly testify the Goodness of God in the salvability of men in general.

Ibid., 12.

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John Corbet (1620–1680) on God's Will and the Salvation of All Men

21. In what sense God is said to Will the Conversion and Salvation of all. 

The Conversion and Salvation of men is sincerely designed in God's Public Declarations and Proposals, as the nearest and proper End thereof. That they should turn and live is pleasing to his Will by a simple complacency; and he hath no complacence in their Sin, nor in their damnation, as in itself considered. He is so far willing of the Event, as that he doth most earnestly and strictly command it, and persuade it by most powerful and gracious Motives, and gives such a measure of help, as will make them happy, if they make use of it; and leaves them without excuse, if they do it not. And nothing is lacking on his Part, that is meet for him to do towards it, in point of Justice or Grace. But it is certain that he does not simply and absolutely Will the Event, that never comes to pass. Nor is it congruous to his Government of men in their state of trial, in order to a Future State of Recompense, that he should absolutely Will the Event of all that he commands to be done. Nevertheless God's will is effectual to that which he wills, so far as he wills it. His will of the Event is always effectual, as to the Event. His Will of Command, Counsel, and Persuasion is always effectual as to the making of Duty, and to the unfeigned signification of his Grace towards men, and of his simple Complacence in their Happiness.

John Corbet, A Humble Endeavour of Some Plain and Brief Explication of the Decrees and Operations of God, About the Free Actions of Men: More Especially of the Operations of Divine Grace (London: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1683), 13. [some spelling updated]

5. Though God doth not simply will the Event of the Conversion and Salvation of all, to whom the Gospel is made known; yet he wills it so far, and in such a manner, as doth abundantly declare his good will towards men; and doth assure the diligent of good success in their endeavors; and doth convict the negligent of being inexcusable despisers of his Grace towards them.

Ibid., A2r.

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John Corbet (1620–1680) on Conditional Decrees

17. Of a general Conditional Decree of Salvation

God doth not decree the Salvation of those that are not saved. To say that God doth decree the Salvation of all, upon Condition, is, I think, an improper way of speaking. There is indeed a Decree, that all, without exception, by whom God's Conditions are performed, shall be saved. But this is no other than the decreeing of the general Law of Grace, and is wholly another thing than the Decree of Election. General Election sounds as a Contradiction in the Terms.

John Corbet, A Humble Endeavour of Some Plain and Brief Explication of the Decrees and Operations of God, About the Free Actions of Men: More Especially of the Operations of Divine Grace (London: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1683), 11.

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John Corbet (1620–1680) on God's Will and Grace

5. Though God doth not simply will the Event of the Conversion and Salvation of all to whom the Gospel is made known; yet he wills it so far, and in such a manner, as doth abundantly declare his good will towards men; and doth assure the diligent of good success in their indeavours; and doth convict the negligent of being inexcusable despisers of his Grace towards them.

John Corbet, A Humble Endeavour of Some Plain and Brief Explication of the Decrees and Operations of God about the Free Actions of Men: More Especially of the Operations of Divine Grace (London: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1683), A2r. This is referenced in David P. Field's Rigide Calvinisme in a Softer Dresse: The Moderate Presbyterianism of John Howe, 1630–1705 (Edinburgh: Rutherford House, 2004), 144. Field argues that John Howe and Corbet (both puritans) agree on this subject.

6. God hath given us all some help of grace, more or less, in order to our Spiritual Recovery. The said help may be improved by us to the obtaining of more, And it is not God's ordinary way to deny more help, or to withdraw what is given, but upon the abuse of what is given, and the resisting of what is offered, and for our not doing not only what we ought, but what we might do.

Ibid., A3r.

13. A Stock of Grace is ordinarily given in unequal Proportions and arbitrarily.

Though every one hath some stock of Divine Grace to be improved, yet I conceive that it is God's ordinary way to give the same in unequal proportions and arbitrarily, according to that distribution of the Talents in the Parable, Mat. 25. without respect to antecedent different worthiness. But as the Lord did arbitrarily distribute the Talents, so he did it according to discretion. In like manner doth the Wisdom of God guide him in the free distribution of the different Measures of his Grace. Herein the depth of the Riches of the Wisdom and Knowledge of God is wonderful, his judments are unsearchable, and his ways past finding out. There are unconditional Favours, and in the arbitrary bestowing of them in unequal Measures, God proceeds most agreeably to his own Absolute Dominion, as also to the state of Sinful Man, who can merit no such favour from him.

Ibid., 36–37.

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