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A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination…A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination…William Twisse, 1646

The Fifth Doubt.

pp. 207–245115 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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The Fifth Doubt.

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Question, 5.

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How may it appear that all have a sufficiency of coming to Christ, since no man can come without drawing? Joh. 6. 44. 65. and he who is drawn shall be raised to life; or since no man can come except it be given him of the Father. Which speech is a reason why we ought not to murmur or be offended if some believe not, Rom. 11. 7. and since none but the Elect by the means of help and power, Revelat. 2. 15.

HOw may it appeare that all have a sufficiency of comming to Christ, since no man can come without drawing? Joh. 6. 44. 65. and hee who is drawn shall bee raised to life; or since no man can come except it bee given him of the Father. Which speech is a reason why wee ought not to murmure or bee offended if some beleeve not, Rom. 11. 7. and since none but the Elect by the meanes of helpe and power, Revelat. 2. 15.

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I no where say, nor ever thought that all men had a sufficiency ¹of power to believe or to come to Christ. Far be it from me to avouch such ungracious Pelagianism; But this I say, God giveth to the men of this world, this world, I say, as opposed to the elect, such means and helps of seeking after the Lord, and finding mercy from him, that they are sufficiently enabled by him to do much more then they do, that way, they are deprived of those drawing and effectual means without which none can come, and with which none ever failed to come to Faith and Repentance: Else how shall we understand these and sundry such like places of Scripture,

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Fifthly, you do acknowledge that Gods purpose to give life unto the world upon condition of obedience, doth imply that God should accordingly give means to help them to the performance of this obedience; for you plainly signify that God purposing to give life unto the world upon condition of obedience, doth accordingly give means to help them to the performance of this obedience. Now I say, Gods purpose to give life unto the world, upon condition of obedience, doth no more imply that God must accordingly give means to help them to the performance of this obedience, then that God must accordingly give ability by the help of such means to perform obedience. And indeed, to what end tends the giving of means to help them to the performance of obedience, if they have not ability by the help of those means to perform obedience? In this very Section you profess the means which God affords are sufficient to bring them to those gracious ends, which God (you say) intends, if they be not hindered by men. Which doth imply that in your opinion, the men of the world have power to give way unto them, and not hinder them. Yet I confess you are very sparing to confess so much. But the more you are to blame by the face of your discourse to bespeak such opinions in your Readers, and to draw unto them, the maintenance whereof you dare not undertake your self. But let us consider what you deliver hereupon. And ⟨p. 210⟩First, though you do not attribute unto a natural man sufficiency, and power to believe: yet if you do attribute unto him sufficiency of power to perform ought, upon performance whereof grace shall be given him, whereby he shall be enabled to believe and to come to Christ, you shall even in this be guilty of that, which you call ungracious Pelagianism. Now as for your opinion of the power of a natural-man, you here express it partly negatively, partly affirmatively. You conf•••, they are deprived of those drawing and effectual means, without which none can come, and with which, none ever failed to come to Faith and Repentance. Touching which I have something to oppose concerning the phrase, and something concerning the assertion it self.

Fifthly, you doe acknowledge that Gods purpose to give life unto the world upon condition of obedience, doth imply that God should accordingly give means to help them to the performance of this obedience; for you plainly signifie that God purposing to give life unto the world upon condition of obedience, doth accordingly give meanes to help them to the performance of this obedience. Now I say, Gods purpose to give life unto the world, upon condition of obedience, doth no more imply that God must accordingly give means to help them to the performance of this obedience, then that God must accordingly give ability by the help of such means to perform obedience. And indeed, to what end tends the giving of means to help them to the performance of obedience, if they have not ability by the help of those means to perform obedience? In this very Section you professe the meanes which God affords are sufficient to bring them to those gracious ends, which God (you say) intends, if they bee not hindred by men. Which doth imply that in your opinion, the men of the world have power to give way unto them, and not hinder them. Yet I confesse you are very sparing to confesse so much. But the more you are to blame by the face of your discourse to bespeak such opinions in your Readers, and to draw unto them, the maintenance whereof you dare not undertake your self. But let us consider what you deliver hereupon. And ⟨p. 210⟩First, though you doe not attribute unto a naturall man sufficiency, and power to beleeve: yet if you doe attribute unto him sufficiency of power to perform ought, upon performance whereof grace shall bee given him, whereby hee shall bee enabled to beleeve and to come to Christ, you shall even in this bee guilty of that, which you call ungracious Pelagianisme. Now as for your opinion of the power of a naturall-man, you here expresse it partly negatively, partly affirmatively. You conf•••, they are deprived of those drawing and effectuall meanes, without which none can come, and with which, none ever failed to come to Faith and Repentance. Touching which I have something to oppose concerning the phrase, and something concerning the assertion it self.

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Again, how can God be said to entertain an earnest and serious affection concerning their Salvation, being resolved to deprive them of those drawing and effectual means, without which none can come to Repentance, and consequently without which none can be saved? As for the affirmative part, you say the Reprobates are sufficiently enabled by God, to do much more then they do, in seeking after the Lord, and finding mercy from him, and that by certain means and helps. Now in this place I conceive by means and helps you understand only outward things, as either the administration of Gods providence in his Works, or the ministry of his Word, and not ⟨p. 211⟩the effectual operation of Gods Spirit, bestowing any power upon them, which naturally they had not, though this must needs be your meaning in the negative part of the assertion. But as touching the assertion it self, there is no question but every natural man, hath power to do more then he doth, in the way of actions natural, but in the way of doing ought that is good, and pleasing in the sight of God, I know no power incident to a natural man: for as much as the Apostle saith, They that are in the flesh cannot please God. Yet I confess according as the world accounts morality, every natural man hath power to do more good then he doth, and to abstain more from evil then he doth, that is, he may give more Alms then he doth, he may be more temperate then he is: but whether he doth that, which for the substance of the action is accounted good; or abstains from some particular evil actions; yet neither the one nor the other is or can be performed by him in a gracious, but rather in an ungracious manner; and whether this be accounted, a seeking after the Lord, and that to find mercy from him, I dare appeal to your own judgement; yet this is not all you maintain. For whereas the Lord may be sought after, as the God and governor of nature only; you further say in the next page, that there is a sufficiency of power in the means, to lead the men of this world, to come to the knowledge of God, and to grace in Christ.

Again, how can God bee said to entertain an earnest and serious affection concerning their Salvation, being resolved to deprive them of those drawing and effectuall meanes, without which none can come to Repentance, and consequently without which none can bee saved? As for the affirmative part, you say the Reprobates are sufficiently enabled by God, to do much more then they doe, in seeking after the Lord, and finding mercy from him, and that by certain means and helpes. Now in this place I conceive by means and helps you understand only outward things, as either the administration of Gods providence in his Works, or the ministry of his Word, and not ⟨p. 211⟩the effectuall operation of Gods Spirit, bestowing any power upon them, which naturally they had not, though this must needs bee your meaning in the negative part of the assertion. But as touching the assertion it self, there is no question but every naturall man, hath power to doe more then hee doth, in the way of actions naturall, but in the way of doing ought that is good, and pleasing in the sight of God, I know no power incident to a naturall man: for as much as the Apostle saith, They that are in the flesh cannot please God. Yet I confesse according as the world accounts morality, every naturall man hath power to doe more good then hee doth, and to abstain more from evill then hee doth, that is, hee may give more Almes then hee doth, hee may bee more temperate then hee is: but whether hee doth that, which for the substance of the action is accounted good; or abstaines from some particular evill actions; yet neither the one nor the other is or can bee performed by him in a gracious, but rather in an ungracious manner; and whether this bee accounted, a seeking after the Lord, and that to finde mercy from him, I dare appeale to your own judgement; yet this is not all you maintain. For wheras the Lord may bee sought after, as the God and governour of nature onely; you further say in the next page, that there is a sufficiency of power in the means, to lead the men of this world, to come to the knowledge of God, and to grace in Christ.

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For first, here is no mention at all of any sufficiency and power, that natural men either by this providence of God, or otherwise have attained unto for seeking of the Lord. For consider I pray; the manifestation of Gods grace in his word, is far more able to enable us to seek the Lord, then the manifestation of his providence in his works; yet by the manifestation of his grace in his word, it followeth not that as many as are partakers thereof, are endued with power of seeking the Lord in such sort as to find mercy from him. I confess that to seek the Lord is a phrase of a very general signification, not denoting any material action, but containing only a certain denomination, which may pass upon many material actions; and this Discourse of yours is throughout carried in such generalities, which are very apt to deceive. For in genere latent multae equivocations. And for a man to rest on such, is to be in love with his own errors. But I am confident it is only your zeal of justifying God in his ways against the imputation cast upon him by flesh and blood, that makes you take hold of, and content your self with such general notions, I should think that [Greek or Hebrew] to seek the Lord, in this place, in reference to Gods works, is of the same signification in the general with [Greek or Hebrew], to seek the Lord, in reference to his word; that is the thing, not whereunto we are hereby enabled, but the thing whereof we are thereby admonished. As Verse 30. it is said, Now he admonisheth every man, every where to repent; to wit, by the preaching of his Word: He doth not say, He doth enable every man, ¹every where to repent. So; The Heavens declare the glory of God, and the Firmament showeth his handy-work: And that which ²may be known of God, is made manifest by his works. Rom. 1. And he leaves not himself without witness, giving rain and ³fruitful seasons, filling our hearts with food and gladness. And so here, He hath assigned the seasons which he ordained before, and the bounds of their habitations [Greek or Hebrew], to seek the Lord, that is, as I conceive, to admonish them to seek the Lord: forasmuch, as though the invisible things of God, are said to be manifested by his works:

For first, here is no mention at all of any sufficiency and power, that naturall men either by this providence of God, or otherwise have attained unto for seeking of the Lord. For consider I pray; the manifestation of Gods grace in his word, is farre more able to inable us to seek the Lord, then the manifestation of his providence in his works; yet by the manifestation of his grace in his word, it followeth not that as many as are partakers thereof, are indued with power of seeking the Lord in such sort as to finde mercy from him. I confesse that to seek the Lord is a phrase of a very generall signification, not denoting any materiall action, but containing onely a certain denomination, which may passe upon many materiall actions; and this Discourse of yours is throughout carryed in such generalities, which are very apt to deceive. For in genere latent multae aequivocationes. And for a man to rest on such, is to bee in love with his own errours. But I am confident it is onely your zeale of justifying God in his waies against the imputation cast upon him by flesh and blood, that makes you take hold of, and content your self with such generall notions, I should think that 〈non-Latin alphabet〉 to seek the Lord, in this place, in reference to Gods workes, is of the same signification in the generall with 〈non-Latin alphabet〉, to seek the Lord, in reference to his word; that is the thing, not whereunto we are hereby enabled, but the thing whereof wee are thereby admonished. As Verse 30. it is said, Now hee admonisheth every man, every where to repent; to wit, by the preaching of his Word: Hee doth not say, Hee doth enable every man, ¹every where to repent. So; The Heavens declare the glory of God, and the Firmament sheweth his handy-worke: And that which ²may bee knowne of God, is made manifest by his workes. Rom. 1. And hee leaves not himselfe without witnesse, giving rain and ³fruitfull seasons, filling our hearts with food and gladnesse. And so here, Hee hath assigned the seasons which hee ordained before, and the bounds of their habitations 〈non-Latin alphabet〉, to seek the Lord, that is, as I conceive, to admonish them to seek the Lord: forasmuch, as though the invisible things of God, are said to be manifested by his workes:

1Psal. 191. 1.
2Rom. 1. 20.
3Act. 14. 17.

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yet it is in such a manner, as it requires study and deep contemplation, to attain to these invisible things of God, in the most indifferent measure: ⟨p. 213⟩But say, we have power, and all men have power to seek the Lord, that is, to search out those invisible things of God, which are made manifest by his Works, as many Naturalists have done; and to give instance: As Aristotle hath searched after an Ens primum, a first being; and hath found out immaterial substances, and amongst them a first mover, in the contemplation of whom the felicity of all the rest consists; and hath delivered strange conclusions concerning his Nature: Yet I deny that any man hath power natural, so to seek after the Lord, as to find mercy from him. To this purpose it is not enough to know him as the Author of Nature, but we must take forth, and know him as a Redeemer, and author of Grace. For I presume you will not say that Aristotle after his most studious inquisitions after the Lord, did find mercy from him.

yet it is in such a manner, as it requires study and deep contemplation, to attaine to these invisible things of God, in the most indifferent measure: ⟨p. 213⟩But say, wee have power, and all men have power to seek the Lord, that is, to search out those invisible things of God, which are made manifest by his Works, as many Naturalists have done; and to give instance: As Aristotle hath searched after an Ens primum, a first being; and hath found out immateriall substances, and amongst them a first mover, in the contemplation of whom the felicity of all the rest consists; and hath delivered strange conclusions concerning his Nature: Yet I deny that any man hath power naturall, so to seek after the Lord, as to finde mercy from him. To this purpose it is not enough to know him as the Authour of Nature, but wee must take forth, and know him as a Redeemer, and authour of Grace. For I presume you wil not say that Aristotle after his most studious inquisitions after the Lord, did finde mercy from him.

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Nay, this great searcher into the secrets of Nature, denied his Omnipotency, for they could not be drawn to believe that he was able to produce any thing out of nothing, this was the general opinion of them all in a manner. Thence he proceeded to deny that the world had a beginning: and to maintain that God wrought all that he wrought by necessity of nature, and not by freedom of will. Yet this eternal power and Godhead they did acknowledge, and that he was to be worshipped for the dignity of his nature. But not either out of fear of punishment, or hope of reward. Such notions were rather popular then Scholastical, a manifest evidence that the world was brought to conceive more soberly of the nature of God, by instinct of Nature, then by discourse of reason. For such as followed discourse of reason most, became most Atheistical as touching the providence of God; yet all agreed in this, that he was incorruptible, which was sufficient to convict them of impiety, in changing the glory of the uncorruptible God unto the similitude of the Image of a corruptible man, and of birds, and of four-footed beasts, and creeping things. And did not they profit best in the School of Nature, who by the observation of providence in the way of mercies and judgments, were driven to acknowledge an unknown God, and to erect Altars for his worship? And as for seeking of the Lord, so as to find him in any comfortable manner, doth not the Apostle as good as confess despair of such ⟨p. 214⟩power in natural men, when forthwith he addeth, If so be they might have groped after him, and found him, though doubtless he be not far from every one of us, for in him we live, move, ¹and have our being. And yet as for the Apostles finding of him in this place, I should rather think that it is in reference to the apprehension of his nature (as the Creator of all) rather then of his goodness (as a Redeemer) so to find mercy from him though you seem to aim at this interpretation.

Nay, this great searcher into the secrets of Nature, denyed his Omnipotency, for they could not bee drawn to beleeve that hee was able to produce any thing out of nothing, this was the generall opinion of them all in a manner. Thence hee proceeded to deny that the world had a beginning: and to maintain that God wrought all that hee wrought by necessity of nature, and not by freedom of will. Yet this eternall power and Godhead they did acknowledge, and that hee was to bee worshipped for the dignity of his nature. But not either out of feare of punishment, or hope of reward. Such notions were rather popular then Scholasticall, a manifest evidence that the world was brought to conceive more soberly of the nature of God, by instinct of Nature, then by discourse of reason. For such as followed discourse of reason most, became most Atheisticall as touching the providence of God; yet all agreed in this, that hee was incorruptible, which was sufficient to convict them of impiety, in changing the glory of the uncorruptible God unto the similitude of the Image of a corruptible man, and of birds, and of foure-footed beasts, and creeping things. And did not they profit best in the Schoole of Nature, who by the observation of providence in the way of mercies and judgments, were driven to acknowledge an unknown God, and to erect Altars for his worship? And as for seeking of the Lord, so as to finde him in any comfortable manner, doth not the Apostle as good as confesse despaire of such ⟨p. 214⟩power in naturall men, when forthwith hee addeth, If so bee they might have groaped after him, and found him, though doubtlesse hee bee not farre from every one of us, for in him wee live, move, ¹and have our being. And yet as for the Apostles finding of him in this place, I should rather thinke that it is in reference to the apprehension of his nature (as the Creator of all) rather then of his goodnesse (as a Redeemer) so to finde mercy from him though you seem to aime at this interpretation.

1Act 17. 26, 27.

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Your second place is out of Rom. 1. 19. to 25. That which may be known of God is manifest in them, for God hath showed it unto them. Where? In his works, as it followeth. For the invisible things of him, that is, his eternal power and God-head, are seen (not by, but) from the creation of the world, being considered in his works. If the Apostle had here added [Greek or Hebrew], to seek the Lord, and to find mercy from him, it had been more fair for your purpose. But the Apostle adds [Greek or Hebrew] to the intent that they should be without excuse, viz. in a particular case, to wit, because they did not glorify God as God, but turned the glory of the incorruptible God into the similitude of the Image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things. Neither do we deny but men have power to discern the nature of God, to be incorruptible, and consequently they are inexcusable in the way of Idolatry. But whereas Idolatry is but the third kind of blasphemy, in attributing to the creature, that which belongs to God himself. And there are two sorts of blasphemy besides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you say that every natural man hath power to discern the nature of God in such sort as to preserve himself from blasphemy every way?

Your second place is out of Rom. 1. 19. to 25. That which may bee known of God is manifest in them, for God hath shewed it unto them. Where? In his works, as it followeth. For the invisible things of him, that is, his eternall power and God-head, are seen (not by, but) from the creation of the world, being considered in his works. If the Apostle had here added 〈non-Latin alphabet〉, to seek the Lord, and to finde mercy from him, it had beene more faire for your purpose. But the Apostle addes 〈non-Latin alphabet〉 to the intent that they should bee without excuse, viz. in a particular case, to wit, because they did not glorifie God as God, but turned the glory of the incorruptible God into the similitude of the Image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things. Neither do wee deny but men have power to discern the nature of God, to bee incorruptible, and consequently they are inexcusable in the way of Idolatry. But whereas Idolatry is but the third kinde of blasphemy, in attributing to the creature, that which belongs to God himself. And there are two sorts of blasphemy besides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you say that every naturall man hath power to discern the nature of God in such sort as to preserve himself from blasphemy every way?

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The third place is out of Rom. 2. 4, 5. Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? 5. But thou after thine hardness, and heart that cannot repent, heapest up unto thy self, as a treasure, wrath against the day of wrath. Now if this doth imply any ability in man of seeking the Lord, and finding mercy from him, it must needs be in the way of repentance. And this I confess is a clear way, both of seeking ⟨p. 215⟩the Lord, and of finding mercy from him. But dare you say that a natural man hath power to repent? I presume you will not, unless you frame repentance after such a notion, as will be found to be neither seeking of the Lord, nor finding mercy from him. And you your self here profess, that God deprives them of those drawing and effectual means, without which none can come to repentance. And in the very place alleged, it is expressly said of them whom God is said to lead to repentance, that the hardness of their heart is such, that they cannot repent.

The third place is out of Rom. 2. 4, 5. Despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance? 5. But thou after thine hardnesse, and heart that cannot repent, heapest up unto thy self, as a treasure, wrath against the day of wrath. Now if this doth imply any ability in man of seeking the Lord, and finding mercy from him, it must needs bee in the way of repentance. And this I confesse is a cleare way, both of seeking ⟨p. 215⟩the Lord, and of finding mercy from him. But dare you say that a naturall man hath power to repent? I presume you will not, unlesse you frame repentance after such a notion, as will bee found to bee neither seeking of the Lord, nor finding mercy from him. And you your self here professe, that God deprives them of those drawing and effectuall means, without which none can come to repentance. And in the very place alledged, it is expressely said of them whom God is said to lead to repentance, that the hardnesse of their heart is such, that they cannot repent.

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The fourth is taken out of Rom. 2. 14, 15. When the Gentiles which have not the Law, do by nature the things contained in the Law, they having not the Law, are a law unto themselves, which show the effect of the Law written in their heart, their conscience also bearing witness, and their thoughts accusing one another, or excusing. I wish things were carried with less ostentation, and with more judgement, then to allege Scriptures, and put the Reader upon making Arguments for them thence. For my part I see no colour in all this, to justify any power and sufficiency in a Reprobate to seek the Lord, and to find mercy from him: though I make no question, but they have power to abstain from many things prohibited in the Law of God, and to do things commanded, as touching the substance of the duty commanded, or the action forbidden: though they are far enough off from doing it for Gods sake, and out of the love of God, with all their heart, and with all their soul, as whom they knew not even the very best of them, 1 Cor. 1. 21. 1 Thess. 4. 5.

The fourth is taken out of Rom. 2. 14, 15. When the Gentiles which have not the Law, doe by nature the things contained in the Law, they having not the Law, are a law unto themselves, which shew the effect of the Law written in their heart, their conscience also bearing witnesse, and their thoughts accusing one another, or excusing. I wish things were carryed with lesse ostentation, and with more judgement, then to alledge Scriptures, and put the Reader upon making Arguments for them thence. For my part I see no colour in all this, to justifie any power and sufficiency in a Reprobate to seek the Lord, and to finde mercy from him: though I make no question, but they have power to abstain from many things prohibited in the Law of God, and to doe things commanded, as touching the substance of the duty commanded, or the action forbidden: though they are farre enough off from doing it for Gods sake, and out of the love of God, with all their heart, and with all their soule, as whom they knew not even the very best of them, 1 Cor. 1. 21. 1 Thess. 4. 5.

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The fifth is drawn out of Luk. 16. 11, 12. If ye have not been faithful in the wicked riches, who will trust you in the true treasures? And if you have not been faithful in another mans goods, who shall give you that which is your own? Hence you seem to infer, that carnal men, natural men, have power and ability to perform faithfulness in the administration of temporal riches: and you might proceed further to infer, that by performing such fidelity, which is in their power to perform, they should have true riches, and such as should never be taken from them. And what is to maintain that God doth dispense grace according to works, if this be not? And yet this ⟨p. 216⟩latter is with more probability inferred then the former. For certainly God doth reward faithfulness in little, with the bestowing of greater gifts, as Matth. 25. 21. 23. But albeit they that are unfaithful in little, are unworthy to have greater gifts bestowed upon them; yet herehence it doth not follow, that mere natural men have so much power of goodness in them, as to be faithful unto God in the use of those natural gifts which God hath bestowed upon them, (yet in spite of this unworthiness, which God finds in his Elect, before their calling, he doth nevertheless trust them with true riches. And if they were faithful therein, they would be found faithful also in greater things. For ver. 10. our Saviour professeth, That he who is faithful in the least, is also faithful in much.

The fifth is drawn out of Luk. 16. 11, 12. If yee have not been faithfull in the wicked riches, who will trust you in the true treasures? And if you have not been faithfull in another mans goods, who shall give you that which is your own? Hence you seem to infer, that carnall men, naturall men, have power and ability to perform faithfulnesse in the administration of temporall riches: and you might proceed further to inferre, that by performing such fidelity, which is in their power to perform, they should have true riches, and such as should never bee taken from them. And what is to maintain that God doth dispence grace according to works, if this bee not? And yet this ⟨p. 216⟩latter is with more probability inferred then the former. For certainly God doth reward faithfulnesse in little, with the bestowing of greater gifts, as Matth. 25. 21. 23. But albeit they that are unfaithfull in little, are unworthy to have greater gifts bestowed upon them; yet herehence it doth not follow, that meer naturall men have so much power of goodnesse in them, as to bee faithfull unto God in the use of those naturall gifts which God hath bestowed upon them, (yet in spight of this unworthinesse, which God findes in his Elect, before their calling, hee doth neverthelesse trust them with true riches. And if they were faithfull therein, they would bee found faithfull also in greater things. For ver. 10. our Saviour professeth, That hee who is faithfull in the least, is also faithfull in much.

:401p. 216–217

The sixth place is, Act. 7. 51, 52. Ye stiff-necked, and of uncircumcised hearts and ears, ye have always resisted the Holy Ghost. 52. Which of the Prophets have not your Fathers persecuted? That which you stick upon (I doubt not) is this, that they are said alway to have resisted the Holy Ghost, both they and their Fathers. We deny it not: but will you herehence infer that they had power and ability to yield to the Holy Ghost? If this inference like you, then you may be bold to infer in like manner, That because many resist the Holy Ghost moving them to faith and repentance; therefore they have power and ability to yield to the Holy Ghost in this also, that is, to believe and repent. Yet your self profess in this very Section, that God deprives them of those drawing and effectual means, without which none can come, to wit, to the Lord, and find mercy from him; which yet undoubtedly they should do, did they believe and repent. Yet I deny not, but they might have abstained from persecuting the Prophets; but I deny that it was in the power of any of them (being but natural men) to abstain from it in a gracious manner, and acceptable in the sight of God. And so long as they did not abstain so, is it fit to call it a seeking after the Lord, or finding of mercy from him? I presume you will not deny but that many a Jew in the Apostles days were free from faction, contenting himself to enjoy his own course quietly and peaceably, was yet further off from grace then Paul that persecuted the Church; God calling him in the midst of his furious pursuit, and not calling ⟨p. 217⟩others though far more peaceably disposed toward the Church of God then Saul.

The sixth place is, Act. 7. 51, 52. Yee stiffe-necked, and of uncircumcised hearts and eares, yee have alwayes resisted the Holy Ghost. 52. Which of the Prophets have not your Fathers persecuted? That which you stick upon (I doubt not) is this, that they are said alway to have resisted the Holy Ghost, both they and their Fathers. Wee deny it not: but will you herehence infer that they had power and ability to yeeld to the Holy Ghost? If this inference like you, then you may bee bold to inferre in like manner, That because many resist the Holy Ghost moving them to faith and repentance; therefore they have power and ability to yeeld to the Holy Ghost in this also, that is, to beleeve and repent. Yet your self professe in this very Section, that God deprives them of those drawing and effectuall means, without which none can come, to wit, to the Lord, and finde mercy from him; which yet undoubtedly they should do, did they beleeve and repent. Yet I deny not, but they might have abstained from persecuting the Prophets; but I deny that it was in the power of any of them (being but naturall men) to abstaine from it in a gratious manner, and acceptable in the sight of God. And so long as they did not abstain so, is it fit to call it a seeking after the Lord, or finding of mercy from him? I presume you will not deny but that many a Jew in the Apostles daies were free from faction, contenting himself to enjoy his own course quietly and peaceably, was yet further off from grace then Paul that persecuted the Church; God calling him in the midst of his furious pursuite, and not calling ⟨p. 217⟩others though farre more peaceably disposed toward the Church of God then Saul.

:402p. 217

The seventh place alleged is Act. 13. 46. Then Paul and Barnabas spake boldly, and said, It was necessary that the Word should first have been spoken unto you, but seeing you put it from you, and judge your selves unworthy of everlasting life, we turn unto the Gentiles. Hence you infer that these Jews were enabled to do more then they did in seeking the Lord, and finding mercy from him. But I would gladly know wherein that seeking of the Lord consists? Had they not railed against Paul, (as I confess they had power to spare that) had they not contraried him, nor spoken against those things which were spoken by him, as I confess they might have held their tongue; had this been to seek the Lord more then they did? or in better manner then they did? I think not: for they might have contained themselves from all this, nay, they might have pretended some propensions to embrace the Gospel, which yet had it been performed in hypocrisy, it had nothing commended them in the sight of God. As Diasius, when he could not prevail with his brother to draw him back to Popery, pretended some propension in himself to hearken unto him; but we know what the issue was, even to slit his head, as the issue of Judas his following Christ was to betray him. I think they that deal so, and through zeal persecute the Church, as Soul did, are nothing further off from seeking the Lord and finding mercy from him then the other. These did manifest themselves unworthy of eternal life; do not all so, who stumble at the Word of God, and refuse to hearken to it? For this is the condemnation of the world, Light is come into the world, and men loved darkness rather then light, because their deeds were evil, Joh. 3. 16. Will you therehence infer, that all such are enabled to obey it, which is as much to say, as that they are enabled to believe and repent?

The seventh place alledged is Act. 13. 46. Then Paul and Barnabas spake boldly, and said, It was necessary that the Word should first have been spoken unto you, but seeing you put it from you, and judge your selves unworthy of everlasting life, wee turn unto the Gentiles. Hence you inferre that these Jewes were inabled to doe more then they did in seeking the Lord, and finding mercy from him. But I would gladly know wherein that seeking of the Lord consists? Had they not railed against Paul, (as I confesse they had power to spare that) had they not contraryed him, nor spoken against those things which were spoken by him, as I confesse they might have held their tongue; had this been to seek the Lord more then they did? or in better manner then they did? I think not: for they might have contained themselves from all this, nay, they might have pretended some propensions to imbrace the Gospel, which yet had it been performed in hypocrisie, it had nothing commended them in the sight of God. As Diasius, when hee could not prevaile with his brother to draw him back to Popery, pretended some propension in himself to hearken unto him; but wee know what the issue was, even to slit his head, as the issue of Judas his following Christ was to betray him. I think they that deale so, and through zeale persecute the Church, as Soul did, are nothing further off from seeking the Lord and finding mercy from him then the other. These did manifest themselves unworthy of eternall life; doe not all so, who stumble at the Word of God, and refuse to hearken to it? For this is the condemnation of the world, Light is come into the world, and men loved darknesse rather then light, because their deeds were evill, Joh. 3. 16. Will you therehence inferre, that all such are inabled to obey it, which is as much to say, as that they are inabled to beleeve and repent?

:405p. 218–219

The ninth is Luk. 19. 41, 42. Which is of the same nature, and of no greater force then the former, Oh that thou hadst even known at the least in this thy day those things which belong unto thy peace; but now are they hid from thine eyes. For the days shall come upon thee when thy enemies shall cast a trench about thee, and make thee even with the ground, because thou knewest not the season of thy visitation. To know, in Scripture phrase is of a complicate notion and signifieth knowledge joined with congruous affections: and thus to know the things that belong unto our peace, is so to know, as therewithal to embrace them; and to know the time of our visitation, is so to know, as to accommodate our selves thereto in agreeable conversation, as Jer. 8. 7. The Stork in the air is said to know her appointed times, and the Turtle, and the Crane, and the Swallow (are said) to observe the time of their coming. That is, so to know it, as accordingly to come: so to know the time of our visitation, is so to know it, as accordingly to come unto God when he visits us, and according as his Visitation requires of us. Now will you herehence infer, that they were enabled to perform all this, and so to seek the Lord? I appeal to your own conscience, whether it might not be as justly said of them, as Moses said of the children of Israel in the wilderness, Deut. 29. 4. The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Nay, doth not our Saviour himself say as much of these Jews, Joh. 12. 39. Therefore they could not believe, because that Isaiah saith again. 40. He hath blinded their ⟨p. 219⟩eyes and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and should be converted, and I should heal them. Neither will it follow hereupon that they are excusable so much the more, although this is a very plausible inference, for our Saviour professeth (notwithstanding this) that they had no cloak for their sins, Joh. 15. 22. And indeed only such an inability doth excuse, as hereby a man is unable to do that which he fain would do•• As for the doing of that they did in resisting the Gospel, they had rather too much will therein then too little, and that through the want of grace.

The ninth is Luk. 19. 41, 42. Which is of the same nature, and of no greater force then the former, Oh that thou hadst even known at the least in this thy day those things which belong unto thy peace; but now are they hid from thine eyes. For the daies shall come upon thee when thy enemies shall cast a trench about thee, and make thee even with the ground, because thou knewest not the season of thy visitation. To know, in Scripture phrase is of a complicate notion and signifyeth knowledge joyned with congruous affections: and thus to know the things that belong unto our peace, is so to know, as therewithall to imbrace them; and to know the time of our visitation, is so to know, as to accommodate our selves thereto in agreeable conversation, as Jer. 8. 7. The Stork in the aire is said to know her appointed times, and the Turtle, and the Crane, and the Swallow (are said) to observe the time of their comming. That is, so to know it, as accordingly to come: so to know the time of our visitation, is so to know it, as accordingly to come unto God when hee visites us, and according as his Visitation requires of us. Now will you herehence inferre, that they were inabled to perform all this, and so to seek the Lord? I appeale to your own conscience, whether it might not bee as justly said of them, as Moses said of the children of Israel in the wildernesse, Deut. 29. 4. The Lord hath not given you an heart to perceive, and eyes to see, and eares to heare, unto this day. Nay, doth not our Saviour himself say as much of these Jews, Joh. 12. 39. Therefore they could not beleeve, because that Esaias saith again. 40. Hee hath blinded their ⟨p. 219⟩eyes and hardned their hearts, that they should not see with their eyes, and understand with their hearts, and should bee converted, and I should heale them. Neither will it follow hereupon that they are excusable so much the more, although this is a very plausible inference, for our Saviour professeth (notwithstanding this) that they had no cloak for their sins, Joh. 15. 22. And indeed onely such an inability doth excuse, as hereby a man is unable to doe that which hee fain would do•• As for the doing of that they did in resisting the Gospel, they had rather too much will therein then too little, and that through the want of grace.

:407p. 219

The tenth is, Ezek. 24. 13. Because I would have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness, till I have caused my wrath to light upon thee. I should think this were spoken of Gods Elect, not so much by observing that phrase, till I have caused my wrath to light upon thee, but chiefly by comparing it with Ezek. 22. 10. I will scatter thee among the heathen, and disperse thee in the Countries, and will cause thy filthiness to depart from thee. It may have place, not only of the Elect, but of the regenerate also, for even them sometimes God doth cause to err from his ways, and harden their hearts ¹against his fear. Which though they have power to repent, yet upon supposition of obduration, and so long as that continues, it may be said that they cannot repent. How much more may it be verified of natural men, in the state of unregeneracy, that they cannot repent? And shall this any way hinder the course of Gods judgements against them for their sins unrepented of, because without grace it is not in their power to purge themselves from their sins by repentance? I deny not but they have power to perform feigned repentance, as Jer. 3. 10. And shall feigned repentance (think you) be of force to keep off the judgments of God? or if Gods judgements shall have their course, except they be prevented by unfeigned repentance, will it herehence follow that natural men are enabled to perform unfeigned repentance?

The tenth is, Ezek. 24. 13. Because I would have purged thee, and thou wast not purged, thou shalt not bee purged from thy filthinesse, till I have caused my wrath to light upon thee. I should think this were spoken of Gods Elect, not so much by observing that phrase, till I have caused my wrath to light upon thee, but chiefly by comparing it with Ezek. 22. 10. I will scatter thee among the heathen, and disperse thee in the Countries, and will cause thy filthinesse to depart from thee. It may have place, not onely of the Elect, but of the regenerate also, for even them sometimes God doth cause to erre from his wayes, and harden their hearts ¹against his feare. Which though they have power to repent, yet upon supposition of obduration, and so long as that continues, it may bee said that they cannot repent. How much more may it bee verifyed of naturall men, in the state of unregeneracy, that they cannot repent? And shall this any way hinder the course of Gods judgements against them for their sins unrepented of, because without grace it is not in their power to purge themselves from their sins by repentance? I deny not but they have power to performe feigned repentance, as Jer. 3. 10. And shall feigned repentance (think you) bee of force to keep off the judgments of God? or if Gods judgements shall have their course, except they bee prevented by unfeigned repentance, will it herehence follow that naturall men are inabled to perform unfeigned repentance?

1Esa. 63. 17.

:408p. 219–220

The eleventh is Prov. 1. 20. to 30. Wisdom crieth, &c. 20 How ⟨p. 220⟩long will ye love foolishness? ver. 22. Turn you at my correction, ver. 23. Because I have called and ye have refused, &c. ver. 24. I will also laugh at your destruction, ver. 28. Will you herehence infer that they were enabled to turn, to hearken to wisdoms voice, and think to put a difference betwixt your opinion, and that of the Pelagians of old, by saying that though natural men have not power to believe and repent, yet they are enabled to do more good then they do, in the way of seeking the Lord and finding mercy from him? and pin upon every place you allege, such a distinction as this, which you no where manifest sufficiently to understand your self, as touching the latter part of it; So loath you are to show what are the particulars of seeking the Lord, they do attain to, and to what particulars further they might attain, and of what particulars they must necessarily fall short, for want of certain helps.

The eleventh is Prov. 1. 20. to 30. Wisdome cryeth, &c. 20 How ⟨p. 220⟩long will yee love foolishnesse? ver. 22. Turn you at my correction, ver. 23. Because I have called and yee have refused, &c. ver. 24. I will also laugh at your destruction, ver. 28. Will you herehence infer that they were enabled to turn, to hearken to wisdoms voyce, and think to put a difference betwixt your opinion, and that of the Pelagians of old, by saying that though naturall men have not power to beleeve and repent, yet they are inabled to doe more good then they doe, in the way of seeking the Lord and finding mercy from him? and pin upon every place you alledge, such a distinction as this, which you no where manifest sufficiently to understand your selfe, as touching the latter part of it; So loath you are to shew what are the particulars of seeking the Lord, they doe attain to, and to what particulars further they might attain, and of what particulars they must necessarily fall short, for want of certain helps.

:412p. 221

Thirdly, was it not enough to bring the wrath of God upon them, to be found guilty of despising his words, and hath any natural man power to keep himself from this sin? Is there any greater despising of them, then to esteem so basely of them, as to account them no better then foolishness? Now is any natural man free from this? Doth not the Holy Ghost tell us, 1 Cor. 2. 14. The natural man perceives not the things of God, for they are foolishness unto him? But by the way I observe, we little agree in the notion of free will; which (if I be not deceived) was never accounted by the Learned, to consist in ought other then in election of means. As for the end, according to the habitual disposition of the heart and will, a man is necessarily carried to the affection of an agreeable end, agreeable, I say, to his own disposition. Whence it followeth, that albeit it be in the power of grace alone, to change the heart and renew the will, yet whatsoever the unregenerate either do or refuse to do, they carry themselves herein freely, in as much as they proceed herein with choice in respect of their own ends.

Thirdly, was it not enough to bring the wrath of God upon them, to bee found guilty of despising his words, and hath any naturall man power to keep himself from this sin? Is there any greater despising of them, then to esteem so basely of them, as to account them no better then foolishnesse? Now is any naturall man free from this? Doth not the Holy Ghost tell us, 1 Cor. 2. 14. The naturall man perceives not the things of God, for they are foolishnesse unto him? But by the way I observe, wee little agree in the notion of free will; which (if I bee not deceived) was never accounted by the Learned, to consist in ought other then in election of means. As for the end, according to the habituall disposition of the heart and will, a man is necessarily carryed to the affection of an agreeable end, agreeable, I say, to his own disposition. Whence it followeth, that albeit it bee in the power of grace alone, to change the heart and renew the will, yet whatsoever the unregenerate either doe or refuse to doe, they carry themselves herein freely, in as much as they proceed herein with choyce in respect of their own ends.

The Fifth Doubt.

Question, 5.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

The Fifth Doubt.

Question, 5.