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ARMINIANISM.

55

in

this

life

partakers, are

by

this

means

denied to

be gifts

of

God.

Secondly,

Confider

the extent

of

this

argument

it

felt': nothing whofe performance

is

our

duty,

can

be

merited

for

us

by

Chrift

;

when

the apofilebefeecheth

us,

to

be reconciled

usto God,

I

would know,

whether

it be not a

part

of

our duty to yield obedience

to

the

apoflles

exhortation

?

If

not,

his

exhortation

is

frivolousand

vain

;

if

fo,

then to

be

reconciled

unto God,

is a

part

of

our duty

:

and

yet the Arminian fbmetime

Teem

to

co. refs

that

Chrift hash obtained

for

us a

reconciliation with God.

The

like may

be Paid, in

divers

other

particulars,

fo

that

this argument,

either proveth that

weenjoy no

fruit

of

the

death

of

Chrift

in this life, or which

is

mofi

true, it

provethnothing at

all

:

for

neither

the merit

of

Chrift procuring,

Heir

God beftowing;

al

if

grace

in

the habit, doth

at all

hinder, but that

in

the

exercife

thereof,

it

may be

a

duty

of

ours,

k

afmuch

as

it

is

done

in us,

and by us.

Notwithftanding then this

exception, which

casinos

thud

by

it

fell

alone

without the help

of

lbme

other, not

as

yet

difcovered

; we will

continue our

prayers,

as

we

are commanded

in

the

name

of

Chrift

;

that

is,

that

God would bellow

upon

us

thofe things

we.

ask

for Chriff's

fake, and

that

by an immediate collation,

yea,

even

then,

when we cry with the poor penitent, Lord help our unbelief,

or

with

the

apotles,

Lord

increafe

our

faith.

2.

The

fecond pleaon

God's behalf,

to

prove him the authour, and

fuifher

of

all

-thole

graces,

whereof

in

this

life

we

are partakers, arifeth from what

the

Ikeipture

affirmeth, concerning his working thefe graces

in us,

and

that

powerfully,

by

the

effe£tual

operation

of

his

holy

1pirir=

to

which

the

Arminian

oppofe a feeming

neceffity,

that they

muff needs

be

our

own a£ts,

contradiftvi& fromhis gifts, becaufe

they

are

in

us, andcommanded

by

him

:

the

head then

of

this contention betwixt our

God,

and

their

idol, about

the

living

child

of

grace,

is

whether he

can

work

that

in

us,

which he

requireth

of us,

let

us

hear them pleading'their

caufe.

(a)

Ir

ir m

ft

certain

that, that

ought not to

be

commanded, which

is wrought

in

us:

and

cannot

be

wrought

in us,

which iscommanded:

he

frol

fhly

commanded;

that

to

be

done

of

others,

who

will

work

in them what

he

commanderh:

frith

their

apology. (b) O foolilh

St. Prsfper,

who

thought that it

was

the

whole

Pelagian

herefy

to

fay, that

there is neither

praite,

nor

worth,

as ours,

in

that,

which

Chrift

heft-meth

upon

us: foolilh St.

Agnffin,

(c) praying,

Cloe

us O

Lord,

what

thou command

ff

andcommand what thou

wilt,

foolilh

Benedict

bifhop

of

Rome,

who

gave luck

a

form to his prayer,

as

muff

needs cart an afperffon

of

folly on

the

molt high

:

O

(d)

Lord,

frisio

he,

teach

us

what

we

fbould do ; thew

us

whither

we

fhould

go,

work

in

no

what

wr

ought to

perform: O

foolilh fathers

ofthe

fecond Aran

/can council

affirming, (e)

that

many good things are done in man, which

he cloth

not

himfelf, but aman

cloth

no

good, which God doth

not

fo

work,

that

he

fhould

do

it. And again,.as

often

sere

do

good, God

worketh

in

us,

and withus,

that

me

may

to

work.

one word,

this

makes fools

ofell

the dottors

of

the church,

who

ever oppofed the

Pelagian

herefy,

in as much

as

they

all unanimoufly

maintained,

that

ave

are

partakers

of

no good

thing

in

this kind,

without

the effefhal,

powerfùl operation

of

the almighty grace

of

God

i

and yet our

faith

and obedience

fo

wrought

in

as, to be molt acceptable unto him

;

yea, what

fhall

we fay

to the Lord

himfelf,

in

one place commanding us

to

fear

him,

and

in

another

promifing

that

he

will

put his

fear

into our hearts,

that

we Mall

not depart

from

him,

Is

his

command foolilh, or his promife fálfe?

The

Arminian

muff affirm

the

one,

or

renounce

their

herefy

;

but

of

this, after

I

have

a

little farther

laid open this monftrous

erreur,

from

their

own

words and

writings.

(f)

Can any one,

fay

they,

wifely

and

feriow7y pr

/eribc

the performance

of a

condition

to

another, under

the promite

of

a

reward, and threatning

of

pusOnsent,

who

will

fr

lk

it

inhim,

ro

whom

it

is prefcribed?

This

is

a

ridiculous aelian,

fcarce

worthy

of

ehelfage

:

that

is, feeing

Chrift bath

affirmed,

that

whofoeasr believeth

(ball

be

timed,

and

he

that

believed.: not

frail

(e) Illud

cerriffimmn eft, nee jubendmn

ell

gnod efiïcitnr,

nec

effiriendam quod jabotnt,

holtejabet

&

cult,

ab

olio fieri

aliquid, gm ipfe grind¡abet

in

eo

efficere

volt, Rem. Apo!. cap. q. p.

log.

a.

(9)

At esigua

conclufione pene to

totem

Pelagiammm

dogma confirmas, dicendo, nullius laudis

elfe

ac

meriti: hid

in

toChrifus

good ipfe donaverat

protulilfet, Profit. ad Collat. cap.

36.

(r) Da,

Domine, quod

jubes,

2

lobe

good

ei,,'Aug.

(d)

O

Domino, doce

nos

quid agamns,-quo ra-

diamur oliende, quid

n

l is us

operare,

Ben. Pap.

in

Cenci?.

L.gonflad.

(e) Malta

in

ho-

mine

bona fiant,

quo

non facit

homo:

nulls

vero facit

homo hand,

quo

non

Deus

prollet, ut

factor,

Cooil. Aram. n.

Can.

z

o

QQ

oties enim

bona

agimns, Deus

in nobis .`;

nobifcum,

art

operemur, op

-

ratur, Can.

q.

(f)

Anneconditionem quis ferio

ith

fapte rer

prskribet

alteri,

fob promiffo

Promii & pceno

gravifine

comminatione,

gal

eam,

in on

cui

prsfcribit eScere cult, hoc

aftia

tuts

Indicts, &

via

fcena digna eft, Rem.

Apol.

cap.

9.

p. cos, a.

be