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-idowmplird...if.to.,._

72

A DISPLAY

'Of

an our

part, a

pious

docility and probity

of

mind. So

that

all

the

grace

of

God beftowed od

s, confifteth mperfuafive arguments

out

of

the

word, which

if

they

meet with teach-

able minds, may work

their

coiivèrfoe.

Secondly,

having thus

extenuated the

grace

ofGod, they

affirm,

(a)

That

in operation

the

efficacy

thereof

dependeth

on

free

mill,

fo

the

Rernonfrants

he

their

apology.

And (b)

to

(peak confidently,

faith

Greviachevius,

I

fay,

that

the effell

of

a grace, in

an ordinary

more

dependeth on force

all

of

our

freewill.

Supofe

then that

of

two

men

made partakers'

of

the

fame

grace,

that

is,

have

the

Gofpel preached unto them

by

the

fame

means,

one

is

converted,

and

the other

is

not

;

what may

be

the

caufe

of

this

fo

great

a difference

?

Was

there

any

intention or purpofe

in

God, that

one

fhouldbe changed

rather than the other

?

No

:

He

equally

defireth and intender) the

converfien

of

all

and every

Did then God

work more powerfully in

the

heart

of

the

one,

by his

holy fpirit

than 'of

the other

?

No

:

the

fame

operation

of

the

fpirit

always accompanieth the

fame

preaching

of

the word.

But was

not

one by fame Almighty

attic.

Trade

partaker

of

real

infufed grace, whichthe

other

attained not unto

?

No

:

for

that.weuld

defray

the liberty

of

his will, and deprive him

of

all the

prof

of

believing.

Now then

came

this extream

difference

of thefts

?

Who

made

the

one differ from the

other,

or what hash he,

that

he

did not receive

?

Why all this proceedeth

meetly from

the

f

rength

of

his own

freemil,

yielding

obedience to

God's gracious

invitation,

which like the other

he

might have

rejelled.

This

is the immediate caufe

of

his

converlwy

to

which all thepraife

thereof

is

due.

And

here

the

idol may glory to

all

the

world, that

if

he

can

but

get his worfhippers to prevail

in

this,

he

bath quite

excluded

the

grace

of

Chrift,

and made

it

nonce inane, a

nicer

title;

whereas

there

is

no

fuch

thing

in

the

svorld.

Thirdly,

they teach, that notwithflanding

any purpofe and intention

of

God

to

con-

vert,

and fo

to

fave

a

fanner,

notwithfanding the molt

powerful and effelkual ope-

ration

of

the

bleffed

Spirit, with

the

moil

winning

perfuafve

in

preaching

of

the

word, yet

it

is in the

power

of a

man

to

fruflrate that

purpofe,

r

f

that

operation,

and re-

jell

that

Gofpel.

I

shall

not need to prove this, which

in

direr terms they plead

for;

which

alfo

they

muff

do,

if

they

will

comply with

their

former principles. For

granting

all

there

to

have no influence upon any man;

but

by

the

may

of

moral per

-

fuafon,

the

mail

not only grant

that

it

may

be refilled, but

alfa

utterly

deny,

that

it

can be

obeyed.

We

may

refft

it, I

fay,

as

having

both

a

difability

to

good, and

repugnancy againfi

it;

but for

obeying

it,

unlefs

we,will deny

all

inherent corruption

and depravation

of

nature,

we cannot

attribute

any filch infufficiency

unto

our

felves.

Now concernitg this

weáknefs

of

grace,

that

it

is

not

able

to

overcome

the

oppo-

fing

power

of

Panful

nature, one teftimony

of

.Armi:nies

(hall fuffice, (c)

It

always

re-

maineth in

the

power

of

freewill,

to

r

deli

grace that

is

given,

and

to

refufe

that

which

fol-

loweth,

for

grace

is

no

almighty affion

of

God,

to

which freewill cannot

r

fill. Not

that I

would

afert

in

oppofition

to this,

fach an operation

of

grace,

as

fmuld

as

it

were,

violently overcome

the

will

of

man,

arad

force

him

to

obedience, which mull needs

be prejudicial

unto our

liberty

;

but

only

confftiug

in

filth

a

fveet

effetfual working,

as

doth

infallibly promote our converfion, malre as

willing,

who before were

unwilling,

and obedient,

who were not obedient,

that

created) clean

hearts, and

renewal"

right

fpm.

rits

within

us.

That

then which

we affect

in

oppoftion

to

tiefe

Arminian

heterodoxies, is, that

the

effeyual grace which God ufeth

in

the

great

work

of

our

converfon,

by reafon

of

its

own

nature,

being alfo

the

inftrument

of and

God's intention for

that

purpofe,

loth

furely produce the

effect

intended;

without

fuccefsful

reftftance, and

folely, with-

out

any

confderable

co-

operation

of

our

own wills, until

they

are prepared andchanged

by

that very

grace.

The

infallibility

of

its

effekk

depends chiefly on

the

purpofe

of

God; when by any

means he

intends

a

man's converfon, thofe

means muff

have fach

an

efficacy

addedunto them,

as

may make

them

fit

infruments

for

the

accomplifhment

of that

intention

;

the

comnfel

of

the

Lord

may

profper,

and his

word

not return

empty. But

the

manner

of

its operation,

that it

requires no human affiftance,

and

is

able to overcome

all

repugnance,

is

proper to the

being

of

fuels

an

aft,

as

wherein it data

(al

Otgratia

fit

efleax

in

gin

fecundo,

l

endet

a

libera volunmte, Rem.

Apo!.

fol.

r64.

(I)

Imo

ut

confidentius

agam,

dita

eft-edam

gratin,

ordinaria

lege

pendere ab

afta

aliquo

arbftdi,

Octal..

ad

Awl'.p.198.

(r)

Maned

Temper in

potefiate Lib. Arbit. gratiam

detain

reji-

cere,

to

f

bfequentem

repudiare,

qua gratia

non eft omnipotent-is

Dei allie,

nuí

refini

a

libero

bommis

arbitrio

non

polIt,

Armin. Antip. fol.

243....

confift