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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96425	The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.	Whitfield, Thomas, Minister of the Gospel.; Carly, Joseph, 1602-1673.	1651 (1651)	Wing W2006; Thomason E646_7; ESTC R208798	87,011	101

as a necessary consequent or effect of it therefore for whom ever Christ hath obtained redemption the benefit of redemption shall in due time be applied unto them not only because forgivenesse of sin is due where satisfaction is made but also because the death of Christ is meritorious as well as satisfactory Christ by his death and obedience hath merited salvation with all that belongs to it he hath merited both grace and glory for those for whom he died and among other graces he hath merited faith repentance and what else is needfulll for the application of Christ The Apostle saith that God the father hath blessed us with all spirituall blessings in and through Christ Eph. 1.3 and Saint Peter saith that through the knowledge of Christ all things are given to us that pertaine to life and godlinesse 2 pet 1.3 now faith repentance or any other graces needfull for applying of Christ are amongst the number of spirituall blessings and such things as pertaine to life and godlinesse and of these graces in particular it is said that it is given us for Christ to beleeue Phil. 1.29 Unde nobis fides conting it● annon dono spiritus quem Christus pro nobis promemeruit Arm. in Perk p. 188. Ana that he is a Saviour to give repentance to his people Act. 5.31 Arminius himselfe acknowledgeth that faith comes to us by the gift or working of the spirit and that Christ hath purchased this spirit for us whence it follows 1. That all those for whom Christ hath obtained redemption shall have this redemption applyed to them because for them he hath purchased the Spirit which spirit workes faith the worke of which faith is to apply Christ 2. That Christ hath not dyed for all because he hath not purchased the spirit for all for all are not made partakers of the spirit as they should be if Christ had purchased it for them Object If here it should be objected that Christ hath purchased remission of sins reconciliation with God and the spirit and graces thereof for all but yet conditionally namely if they do not reject these things when they are offered them Answ To this it may be answered that if Christ hath dyed for us and purchased redemption for us then he hath purchased all those benefits that belong to a perfect redemption then he hath purchased as salvation so sanctification hence it is said that he hath loved his Church and given himselfe for it to sanctifie it Eph. 5.25 and that he is made of God unto us sanctification and redemption 1 Cor. 1.30 now true sanctification takes away the power and dominion of sinne so as it shall not raigne in our mortall bodyes yea of all sinne therefore of those sinnes which hinder us from receiving of Christ as infidelity impenitence hardnesse of heart or any other the like It is said that our old man was crucified together with him that the body of sinne might be destroyed Rom. 6.6 that he hath redeemed us from all iniquity Tit. 2.14 that he hath delivered us from the hands or power of all our enemies Luke 1.75 not onely Sathan and the world are our enemies but most of all our sinnes and principally those things which most hinder us from partaking of the benefit of redemption as our naturall infidelity rebellion of will hardnesse of heart and the like It cannot stand with the nature and worke of a perfect redeemer to deliver us from some enemies to free us from some sinnes and leave us to quit our selves from the rest therefore these things are among the number of those things Christ came to deliver us from being parts of that old man and that body of sinne which he came to destroy and we being delivered from the power of these and the strength of these as all other sinnes being destroyed in us they shall not hinder us from receiving the benefits of redemption when they are offered to us 2. Though the proferre of Salvation be conditionall yet the purchase of it is not conditionall but absolute for Christ hath absolutely purchased salvation for his sheep for whom he hath laid downe his life unto these he will give eternall life Joh. 10.27 This salvation shall be bestowed on them when they beleeve and repent therefore it is offered to them upon the conditions of faith and repentance but both salvation it selfe as also faith and repentance were absolutely purchased for them and therefore in due time they shall receive them 3. Suppose that Christ hath purchased salvation upon condition yet upon what condition hath he purchased sanctification upon what condition hath he purchased faith and repentance when these are promised as branches of the new Covenant what condition is mentioned doth not the Lord absolutely promise to his people that he would sprinkle cleane water upon them and cleanse them from all their filthinesse that he would put a new heart and a new spirit into them that he would take away their stony heart and put into them a heart of flesh Ezek. 36.25 26 27. Is not here a promise of sanctification with the graces belonging to it without any condition 4. Suppose that we should conceive of some worke of preparation and pravious disposition upon condition whereof promise is made of giving faith and repentance and yet he hath purchased these conditions likewise or any other thing that may go before these and so if we shall go in infinitum for through him are given us all things pertaining to life and godlinesse Object But is there not a difference betwixt redemption and application and are not these separable one from another Answ They are separable in time not in nature for application is a necessary effect and consequent of redemption or rather a part of it because in the work of redemption whereby Christ paid a price for us he hath also purchased that spirit and those graces for us as hath beene shewed whereby we shall certainely make application in due time for it not being possible that Christ should dy in vaine he must needs take order that his death may be applied to those for whom he hath suffered death that so they may have the benefit of it for this purpose as he hath purchased his spirit for them so he sends it to them in his appointed time as he hath promised even that spirit of truth which the world cannot receive Joh. 14.17 those that receive not this spirit of Christ first or last are none of Christs Rom. 8.9 If they be none of his he never dyed for them for those for whom he dyed are his owne both by the gift of his father Joh. 17.6 as also by his owne purchase 1 Cor. 6.20 ye are not your owne ye are bought with a price whence ariseth this argument those who are never made partakers of Christs spirit are none of his if none of his he never dyed for them But all are not made partakers of Christs Spirit Ergo he never

supernaturall and effectuall operation as shall certainly take effect whether by such a grace as is resistable or irresistable The first way the Arminians hold Positis omnibus operationibus quibus ad conversionem in nobis efficiendam utitur Deus manet tamen ipsa conversio ita in nostra potestate ut possimus non converti Arnold contra Bogerman p. 263. Possunt institi voluntari●reddi solo illicio Coll. Hag. p. 122. namely that God works mans conversion onely by morall swasion and by such a grace as it is in mans power to resist yea so to resist as to make the effect of it wholly void All the operations being granted which God is wont to use in converting men yet conversion it selfe so remaineth in mans power as he may be converted or not converted saith Arnoldus On the other side we hold that in mans conversion God doth not only use outward perswasion but such an inward and effectuall operation as causeth a change in mans minde and will making him both able and willing to do what God cals him to and works by such a grace which though a man may and for a time doth resist yet he shall not nor cannot resist so as to overcome it and wholy hinder the worke of his owne conversion when God intends it So that the summe of the difference is this Arminians hold that God gives to man such a grace whereby he may be converted of he will we hold that he gives such a grace whereby he shall certainly be converted such a grace whereby he receives not onely power but also will for his owne conversion that this is agreeable to truth appears by these reasons following Argument 1 What God hath promised to his people that he performs that he gives but he hath promised not onely to give power to repent and beleeve but also to give will yea to give the act it selfe the Apostle saith that it is he that works in us both to will and to do Phil. 2.13 and he useth this as an argument why we should worke out our owne salvation which were of no force if God did not first move our wils before we begin to worke so he saith that it is given to us through Christ to beleeve on him Phil. 1.29 therefore he gives more then power he gives the will yea the act it selfe of beleeving So the Lord promiseth this unto his people as a principall grace belonging to the new Covenant namely that he would put his law into their inward parts and write it in their hearts Jer. 31.33 and cause them to walke in his statutes and keep his judgements Ezek. 36.27 what is this putting his law into their inward parts but putting it into their mindes by causing them to know it as he promiseth them that he will teach them his statutes and putting it into their wils by causing them to love and like it yea by making this knowledge and love of his law to stick fast to remain and abide with them for he will write it in their hearts yea more then so he will bring it into their actions for he will cause them to walk in his statutes and keep his Commands Here is more then a generall power whereby they shall beleeve and obey if they will if not they may let all alone but a speciall grace wherby they shall both will and doe the thing which God requires 2. The work of faith is not said to be a worke of perswasion but of power Hence it is called the faith of the operation of God Col. 2.12 and the worke of faith with power 2 Thess 1.11 yea of a mighty power the Apostle prayes for the Ephesians that God would enlighten the eyes of their understanding that they might know what was the hope of their calling Non utitur omnipotens et irresistibili motione ad fidem in nobis ingenerandam Arm. in Perk. pag. 223. and what is the exceeding greatnesse of his power in those that beleeve according to the working of his mighty power Ephes 1.18.19 even such a power as wrought in Christ when he was raised from the dead v. 20. col 2.20 this mighty power is more then a morall swasion and here we may take notice that Arminius even in direct terms contradicts the Apostle when he tels us that God doth not worke by any omnipotent and irresistable motion in begetting faith 3. We are said not onely to be sicke but dead in sinnes and trespasses Ephes 2.1 the dead shall he are the voice of the sonne of God Joh. 5.25 this my sonne that was dead is now alive Luke 15.24 there is more then perswasion yea no lesse then an almighty power needfull for the quickning of dead men and as dead men want power to quicken and raise up themselves neither can they hinder their quickning and raising up when God is pleased to worke it no more can dead sinners raise or quicken their owne soules or hinder this worke when God comes to doe it to this purpose also this worke of conversion or regeneration is compared to a new resurrection or creation if ye be risen againe with Christ Col. 3.1 create in me a new heart Psal 51.10 and the Lord promiseth his people that he would give them a new heart and a new spirit and that he would take out of them the heart of stone and put into them a heart of flesh Ezek. 36.26 this new creation and resurrection this changing of the heart of stone into a heart of flesh requires not so much perswasion as power such a power as makes a man not onely able but willing as changeth the whole frame of his heart and makes him of unwilling to become willing of stone to become flesh nothing but an omnipotent power can change stone into flesh 4. The Scripture makes that grace whereby God converts and draws a sinner to himselfe to be such a grace as alwayes hath a certaine effect and is not left to the liberty of mans will to frustrate and make void if he will turne thou me and I shall be turned say the people of God Jer. 31.18 not turne thou me and then I may turne if I will but turne thou me bestow on me the grace of conversion and then I shall certainly be turned draw me we will run aft●r thee Cant. 1.4 not we may run after thee if we will but we will run after thee Our Saviour saith that none can come to him except the father draw him and he that hath heard and learned of the father he commeth Joh. 6.44 45. therefore as no man either can or will come to Christ till the father hath drawn him so when once God by teaching him and causing him to learne hath drawne him then he doth certainly come The Apostle saith it is not in him that willeth or him that runneth but in God that sheweth mercy Rom. 9.16 If God bestows onely a generall or sufficient grace whereby a man may beleeve

remaines in him this seed is nothing else but the word of life made good to the soule by the spirit when the spirit puts a quickning power and vertue into the word then it comes to be that immortall seed which is the cause of new birth and he that is thus borne hath the seed remaining in him this principle of life in such sort as he shall never wholy fall into sin againe so fall as to become dead in sinnes and trespasses he can never be wholy dead that hath a principle of life alwayes remaining in him Hence it is called an engrafted word Jam. 1.21 because he that is begotten and borne anew hath this word so engrafted in him as it shall never wholy fall from him and so long as this remaines life remaines Argument 9 Whatsoever the Saints do in faith pray for according to the will of God it shall certainly be granted to them 1 Joh. 5.14 but Perseverance is a principall grace they pray for therefore this shall be granted unto them so as they shall never wholy fall Objections against the former Arguments Object 1 Against the second and third Argument it is objected that all promises in the Old Testament belonging to the Covenant of grace or which Christ hath made in the Gospell touching preservation and keeping of the faithfull are conditionall namely if they shall be carefull to do their duty if they shall watch and walke in feare if they be not willingly wanting to themselves Christ will not be wanting to them but if they be negligent and carelesse bold and presumptious in their course then they may miscarry and fall away Answ 1 If this be so what solid comfort and consolation can the Saints take in any of these precious promises whereby they are assured that they shall be kept by the mighty power of God unto salvation that they shall never fall that none shall take them out of Christs hands c. when as they knowe that they have a root of deficiency in themselves that they have that which will cause them to depart from the living God if they be not continually upheld If the promise of preservation depend upon our selves and the right ordering of our owne wills so that God will not faile to support us so long as we stand fast and cleave close to him but if we faile and let go our hold he will likewise faile and let go his hold suffering us to fall what true comfort I say can this yeeld us in the time of temptation that he hath promised to keep us what comfort had it beene to Peter when Christ promised that he would pray for him that his faith might not faile if it had been with this condition namely if Peter did not let go his hold of Christ then Christ would not let go his hold of him but if he did if he should forsake or deny him as afterwards it fell out then he must shift for himselfe for he would take no further care of him 2. If man continues to doe his duty what need is there of any such promises of supports for what is his duty but to watch and walke in feare to hold fast to Christ to keep himselfe in the wayes of obedience yea to continue and be constant in doing of these things now what is this but to persevere and what need God give man a promise that he will make him persevere when he doth this already that he will make him stand fast when he sees him stand fast for by this doctrine Gods promise reacheth no farther but to make a man stand while he continues to stand and no longer 3. What priviledges by these conditionall promises belong to true beleevers that are within the Covenant of grace more then to Pagans or Infidells and all that are without the Covenant for even these if they will turne to God lay fast hold on him cleave constantly to him may assure themselves that he will receive them graciously and for ever hold them fast while they continue to do this 4 One grace which God hath promised beleevers and which is concluded in the new Covenant as a speciall branch of it is Perseverance it selfe namely that he will put his feare into their hearts so as they shall never depart from him Jer. 32.40 now how can any thing be a condition of it selfe how can it stand with good sense that God should promise his people that upon condition they preserve his feare in their hearts so as they doe not depart from him he will put his feare into their hearts that they shall not depart from him Object 2 Against the third Argument it is further objected that Christ promiseth that the gates of hell shall not prevaile against them but he doth not promise that they shall never fall from grace for falling from grace ariseth from a defect in mans free-will but the prevailing of the gates of hell argues some defect in the rocke wheron the beleever is built Christ promiseth that none neither man nor devill shall take us out of his hands yet man may cast away himselfe for he may neglect or resist the continuation and confirmation of his building upon the rocke Answ 1 The promise that the gates of hell shall not prevaile is all one with the promise that there shall never be a totall defection for when ever a man wholy falls from grace the gates of hell prevaile against him because he comes under the power of Satan and eternall damnation 2. When ever Satan prevailes against a man by his temptations he doth it not by force and violence but by such enticements and allurements as wherein mans free-will doth alwayes concurre and beare a part thus he saith that he would perswade or entice Ahab to go up to Ramoth Gilead that he might fall 1 Kin. 22.21 the Apostle saith that our first Parents were beguiled by the serpent 2 Cor. 11.3 this was such a perswasion whereunto they willingly yeelded had they not beene willing to be deceived Satan could not have deceived them when Satan prevailed with Judas to betray his master Mat. 26. with Ananias and Saphira to lye to the Holy-Ghost Acts 5.3 they were not led to do these things by force and constraint but willingly and freely when he workes effectually in the children of disobedience Eph. 2.2 their owne wils do concurre with him in this worke therefore there is no opposition betwixt mans liberty and Satans working but a mutuall harmony there is not only an errour in the judgement but an evill motion in the will also when ever Satan by his temptation prevailes with men and Satan and mans will are concauses in bringing forth the same evill effect and in the greatest sins of all as in that of Apostacy mans will seldome works alone but so as it is irritated and assisted by Satan 3. If such as are built on the rocke may fall away and the sheep of Christ may perish this would argue a defect

and repent if he will and accordingly as he seeth him to use the liberty of his will so is ready to concurre or not concurre● if he seeth him to use it well then to concurre with him and to cause the act of believing also if otherwise then to withhold then it is in him that willeth and runneth which contradicts the Apostle for as God sees man to will so he is ready to worke If it be said it is not in him that willeth and runneth because it is not the worke of mans will alone without Gods shewing mercy then the Apostle might as well have said it is not of God that sheweth mercy but of him that willeth c. because Gods grace works not conversion alone without the concurrence of mans free-will yea according to Arminians is led by it for as man wills so God workes if mans will moveth then God joynes his worke if man be unwilling then Gods worke is stopped 6. If all the imaginations of mans heart be onely evill and that continually Gen. 6.5 if that light that is in him be darkenesse Eph. 5.8 If the naturall man doth not nor cannot understand the things of God because they are spiritually discerned 1 Cor. 2.14 if he hath not sufficiency of himselfe to thinke any good 2 Cor. 5.3 if the wisedome of the flesh be enmity with God Rom. 8.7 if the wisedome of God seems foolishnesse to it 1 Cor. 2.14 then there needs more then gentle perswading to take away this blindnesse and darknesse this impotency and weaknesse this enmity and opposition against God and the worke of his grace then it is vaine to say that God stands ready to concurre with man when he sees him moving his owne will to what is good when he knowes that he hath neither will nor power for any good till himselfe hath put it into him by the grace of true conversion 7. If God gives only power to men to repent and believe if they will and leaves the acting of these things to the liberty of their owne wills dispensing his co-operating grace as they call it according as he sees the will of man carrying it selfe in receiving or not receiving the preventing grace then man separates himselfe when he is converted and makes himselfe to differ from another man contrary to that of the Apostle who hath made thee to differ from another and what hast thou that thou hast not received 1 Cor. 3.7 yes may some man say I have something which I have not received namely the right motion of mine owne will in not resisting grace offered for according to this doctrine when two men have the same power inwardly and the same means outwardly grace being offered to both at the same time by the same person and in the same manner the reason why one receives and the other doth not that one repents and beleeves and the other doth not is because the one wills and the other wills not the one useth his liberty well the other ill it being equally in the power of both to receive grace offered or to refuse it and so by this reason not God but man should separate himselfe 8. According to this doctrine man should be the principall agent in the worke of conversion and beare a better part therein then God and his grace for act is more excellent then power and it is better to will the doing of good then onely to be able to doe it God gives onely power but man by putting forth his will causeth this to come into act mans will first moves and this motion leads the way to Gods grace to move and concurre in the act of conversion and so is made the more excellent worker 9. From both these it follows that man hath cause of glorying or boasting in himselfe because he hath separated himselfe and his will hath borne the better part in the worke of conversion contrary to that of the Apostle why dost thou glory as if thou hadst not received 1 Cor. 3.7 of grace not of workes lest any man should boast Eph. 2.8 may not a man justly glory in himselfe when the reason why he is converted and another is not both having the like means and helpe from God is because he used his liberty of willing well when another used it ill he applyed himselfe to receive that which another rejected the motion of his owne will hath as it were led the way to Gods will in the worke of conversion 10 If Gods worke in conversion should be onely by way of swasion and propounding objects then he and his grace should be no more powerfull and efficacious in converting men then the devill is in perverting and seducing for he workes in propounding objects and that in the most congruous time and manner that may bee contrary to that of the Apostle greater is he that is in you then he that is in the world 1 Joh. 4.4 which he brings as an argument to prove that they had and should overcome temptations and seducings because the spirit of grace which was in them was greater in regard of his powerfull manner of working then he which was in the world that spirit of Antichrist which went about to seduce and pervert men vers 3. yea there should be no difference betwixt God and the Ministers in the worke of conversion for the kinde and manner of working though there may be for the measure and degree for the Minister workes by perswading and propounding objects and God workes no otherwise though he may perswade more strongly yea upon this ground it differs not in measure and degree because in an ordinary course God perswades no man by his owne voice immediately but doth this by the mouths of his Messengers and Ministers who are Gods Embassadours beseeching men in Christs stead to be reconciled to Christ 2 Cor. 5.20 and he saves men by the foolishnesse of preaching 1 Cor. 1.21 Can it be fitly said of the Minister that he opens mens eyes or hearts that he takes away the heart of stone and gives a heart of flesh that he creates a new heart in men that he writes Gods lawes in their hearts and causeth them to walke in his statutes c. which might be both truly and fitly sayd of him if he did worke after the same manner that God doth 11. If God workes mans conversion onely by way of swasion and by such a grace as ofttimes is resisted and alwayes may be then as one man doth resist this grace and make it ineffectuall so may another and another yea so may all men do and so it is possible that all men may partake of the grace of conversion and yet never a man in the world be converted which is contrary to the excellency and efficacy of the grace of God and to that of the Prophet convert thou me and I shall be converted Jer. 31.18 If nature doth nothing in vaine much lesse doth grace How can faith be the gift of God and

yea if there be no greater nor stronger opposition and contrariety then betwixt flesh and spirit sin and grace as being most active qualities placed in the most active subject the soul of man yea in the same faculties of the soul how can we imagine that there should be a congruous disposition in man at any time of himself to entertain the actions and operations of the spirit 3. If this congruous disposition in man be not alway efficacious how can God be certain of mans conversion whose knowledge of it rests upon the foresight of this condition How can this congruity be alway joyned with efficacy in unregenerate men when it is not alway so in regenerate in whom there is at all times a more congruous disposition to receive grace offered they being already furnished with the habits of grace then there is at any time in an unregenerate man who wants these no Evangelicall perswasion can be more congruous at any time to an unregenerate man then every such perswasion is at all times agreeable to a regenerate man yet such perswasions are not alway efficacious in the regenerate but sometimes they may neglect if not resist them Object 4 Against the 12. argument it is objected that God may be sayd to concurre with man in the act of believing upon condition he will do it as well as in other acts but he is ready to concurre with man in the act of speaking running or the like when he sees that he will do these things Answ There is not the same reason of outward and inward actions of those which are called actiones imperatae and of actiones Elicitae for if it might be granted that in these outward actions of speaking going and the like God doth concur with us upon condition that we will do these things yet he cannot be sayd to concur with us in the act of willing if we our selves will for when a man applies himselfe to obey Gods call in believing when he wills to believe then hee doth believe and how can God be said to cause us to do that which we do already neither is it true that God doth concur with man in naturall actions upon condition that man will do them for he moves the will in speaking going or the like as well as he doth the members of the body In him we live move and have a being holds aswell in the actions of the mind as of the body neither doth God alway concur in speaking or doing that which man hath a mind or will to speake or doe for when man hath prepared his heart to speak yet the answer of the tongue is of the Lord Prov. 16.1 and mans goings are said to be ordered of the Lord so as sometimes hee understands not his owne way Proverbs 20 24. going whether hee intended not to goe Other Objections answered Object 5 If man bee wholly dead in sinne and hath no power to receive grace offered then to what purpose are all the invitations precepts promises exhortations perswasions and the like Awake thou that fleepest stand up from the dead Ephes 5.14 make you a new heart and a new spirit Ezek. 18.31 It were in vaine to come to one that lies dead and call on him to rise up and use many arguments to perswade him to do this 1. Though man wants a life of grace yet he hath a reasonable life Answ by which he is able to understand so farre what is good or hurtfull for him as may make him follow the one and decline the other in regard of the outward action though not in the right manner at least which may serve to convince him for not doing what he is able to doe when it is made knowne to him so that these precepts and exhortations are not in vaine even to them which never truly believe for it is good for man to know his duty and what he ought to do 2. Though man be wholy dead in sinne altogether void of spirituall life yet the commands whereby God calls him to live are not in vaine because as God calls him to live so he can make him to live and as he can doe this so he will do it to some and as he will do it so he will do it by meanes which meanes are the instructions exhortations and calls of his word Hearken and your soules shall live Esay 55.2 the dead shall heare the voice of God and they shall live Joh. 2.25 Whiles the Prophet prophecied life came into the dead bones Ezek. 37.10 If God useth these outward calls and commands as effectuall meanes to convey life into dead soules then they are not in vaine for though God doth not worke mans conversion by perswasion only yet ordinarily he doth not worke it without this as an ordinary meanes whereby he makes man know what he ought to do what is needfull for salvation whereby he stirs up in his heart a desire to do it and finding his owne inability a care to seek helpe and strength from him who hath promised to give grace to those that seeke it Object 6 If man wants power to repent and believe when God calls him to it how then can he justly be subject to blame and punishment for not doing these things Answ 1. Because once he had power but willingly lost it through his owne fault for unbeliefe is a fruite of the flesh of that corruption which we contracted by Adams fall If a man willingly puts out his owne eyes he by depriving himselfe of the faculty of sight is disabled not onely from seeing those things which he saw before but also from seeing all those things which he might have seene after had they been shewed to him 2. In infidelity there is a twofold act a negative whereby he forbeares doing of that which God calls him to doe and a positive whereby he doth something that is contrary If it be granted that man is not to be blamed or condemned for the negative act the meer non credens the not laying hold of Christ and resting on him for salvation yet he may be justly condemned for the positive for rejecting grace offered for resisting Gods call to carry Christs yoke for hating the light as it is the property of all the children of darknesse to doe there is no disobedience to the Gospell but also is accompanied with disobedience to the law in some branch or other which all grant man had power to have kept and for this he may be condemned Object 7 If man be wholly dead in sinne and it be not in the power of his will to receive or reject whatever grace is offered then in his conversion God works upon him like as on a stocke or stone whereas man is an active instrument in this Work as appears when hee is bidden to wash his heart from filthinesse Ier. 4.14 and to make himselfe a new heart Ezek. 18.31 Answ 1. It follows not for man is a subject capable of conversion which a