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A35667 Truth outweighing error, or, An ansvver to a treatise lately published by J.B. entituled, A confession of his faith and a reason of his practice, or, With who he can, and with who he cannot hold church-fellowship ... by John Denne ... J. D. (John Denne) 1673 (1673) Wing D1027; ESTC R11873 57,462 128

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that are saved are saved through Election without respect to qualifications Then must the residue be reprobated without respect to qualifications But God reprobates no man without respect to qualification Ergo. The Major is evident for if there be a certain number Elected the residue must be damned let their qualifications be what they will The consideration whereof hath induced Learned men to blaspheme saying That God ordained men to sin that he might justly accomplish his Determination So saith Zanchius Reprobates are held so fast under God's Almighty Decree that they cannot but sin and perish And again he saith There lieth upon Reprobates by the power of their unchangeable reprobation a necessity of sinning yea of sinning unto death without Repentance and consequently of perishing everlastingly Zanch. lib. 5. de Nat. Dei The same also saith Piscator Reprobates are precisely appointed to sin that they might be justly punished Piscat resp ad dupl vorst part 1. pag. 220. Maccovius also was of this mind saying God did will sin ordain men to sin that he might justly accomplish his determination Macc. disp 17. pag. 11. Thus you see the Major is acknowledged by those that believe such an Election as J. B. describes The Minor I shall prove thus viz. Arg. 4. If God reprobates any man without respect to qualifications Then are not his tender mercies over all his works But God's tender mercies are over all his works Ergo. The Major is unquestionable for sure no mercy much less tender mercy can be to that man reprobated and that without respect to qualifications to Eternal damnation The Minor is proved Psal 145.9 The Lord is good to all without exception and his tender mercies are over all his works This that hath been said may suffice also to shew that there is no such Eternal purpose which necessarily produceth John Bunyan's Effectual Call For the aforesaid Arguments have the same validity against that as the former Proposition I come therefore now to shew you that there is no such Call as John Bunyan pretends to be beyond all opposition Which I shall prove thus viz. Arg. 5. If God's Call is oft-times rejected his Spirit resisted and his Counsel despised Then his Call is not beyond all opposition But God's Call is oft-times rejected his Spirit resisted and his Counsel despised Ergo. I think I may spare the proof of the Major for sure unless as J. B. seems to do you will so distinguish in this case as if God did not Call those that reject it with such an intention as he doth others as Piscator presumes to affirm That although God commands Reprobates to believe the Gospel yet he will not have them believe And again God doth not offer Grace to those that are Called with an intent to give it And he further saith Though God in words protest that he would have Reprobates believe yet indeed he will not have them Piscat contra Scasm pag. 60 pag. 74 pag. 143. which I hope you will not lest you make the God of Heaven as deceitful as the false Godds whom the Poets feign did once set Tantallus up to the Chin in a goodly River under a Tree full of beautiful Fruit which hung even to his Nose but so that he could neither reach the fruit nor stoop to the water to drink which far be it from the Lord who is true and holy in all his words and actions Wherefore I shall proceed to the proof of the Minor which is evident Prov. 1.24 I have called but you have refused Acts 7.51 Ye have alwayes resisted the Holy Spirit ye have set at nought all my Counsel Prov. 1.25 The next thing I come to is to shew that there are impediments which hinder the Conversion and Salvation of men which will thus appear Arg. 6. If God useth such means with the Unconverted as is sufficient for their Conversion and yet they continue unconverted Then something in themselves is an impediment But God useth such means with the Unconverted as is sufficient for their Conversion and yet they continue unconverted Ergo. The Major is true for if the means be sufficient and such means used by the God of Heaven their own obstinay must hinder The Minor I prove from the words of Christ to Chorazin and Bethsaida Matth. 11.21 If the mighty works which have been done in you had been done in Tyre and Sidon they would have repented long ago Now hereby it appeareth That the means used with Chorazin and Bethsaida would have been sufficient for the Conversion of Tyre and Sidon and if so why not to them Surely because they were more obstinate So that we must conclude that was an impediment which did hinder their Conversion and consequently their Salvation But further concerning Salvation I offer this Arg. 7. If the Righteous man may turn from his Righteousness put away a good Conscience and make shipwrack of Faith Then something may impede his Salvation But a Righteous man may turn from his Righteousness put away a good Conscience and make shipwrack of Faith Ergo. The Major is undeniable and the Minor I prove Ezek. 18.24 When the righteous man turneth from his righteousness and committeth iniquity he shall die Hymeneus and Alexander put away a good Conscience and made shipwrack of Faith 1 Tim. 1.19 Wherefore also Paul saith 1 Cor. 9.27 I keep under my body and bring it into subjection lest that by any means when I have Preached to others I my self should be a cast-away It seems Paul was not of J. B's mind to think that no impediment could hinder his Salvation for then he would not have used these words Lest that by any means I my self should be a cast-away But he thought and knew as it was said of Eli to Samuel 1 Sam. 2.30 They that despise me shall be lightly esteemed As the Lord said by Oded 2 Chron. 15.2 If ye forsake me I will forsake you Whereof David did advisedly admonish Solomon 1 Chron. 28.9 If thou forsake thy God he will cast thee off for ever I proceed now to the last thing viz. To shew you that no Persons are originally so far blinded by the God of Heaven that they cannot turn to to him which is thus proved Arg. 1. If God doth so blind any man Then he is willing that some should perish But God is not willing that any should perish Ergo. The Major is plain for God must needs be willing to that which himself is the cause of The Minor is proved 1 Pet. 3.9 The Lord is not willing that any should perish He confirms it by an Oath which ought to put an end to all strife Heb. 6.16 and because he could swear by no greater he swears by himself As I live saith the Lord Ezek. 33.11 I have no pleasure at all in the death of the wicked but desire that he may turn from his sin and live Arg. 2. If God doth so blind men viz. originally Then their unbelief is no sin But