Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	reprove_v	2,125	5	10.3012	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64002	The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...	Twisse, William, 1578?-1646.; Jeanes, Henry, 1611-1662. Vindication of Dr. Twisse.; Goodwin, John, 1594?-1665.	1653 (1653)	Wing T3423; ESTC R12334	968,546	592

rather a fiction of the remnants of the Pelagians wherewithall to reproach the doctrine of S. Austin in the poynt of Predestination Thus have I examined this Authors pretence of the Novelty of our Tenent I come to the consideration of that which followes DISCOURSE The Second Motive IT S unwillingnesse to abide the Tryall I find that the Authors and Abettors of it have been very backward to bring it to the Standard not only when they have been called upon by their Adversaries to have been weighed but also when they have been intreated thereto by their chief Magistrates who might have commanded them A shrewd argument mee thinks that it is too light In the Disputation at Mompelgard Anno 1586 held between Beza and Jacobus Andreas with some Seconds on both sides Beza and his company having disputed with the Lutherans about the person of Christ the Lords Supper c. When they came to this Point did decline the sifting of it and gave this reason among others that it could not then possibly be disputed of sine gravi eorum offendiculo qui tanti mysterii capaces non sunt without the great scandall and hurt of the ignorant and unacquainted with these high mysteries The Contra-Remonstrants also in their Conference with their Adversaries at the Hague in the year 1611 could not be drawn to dispute with them about this point but delivered a Petition to the States of Holland and Westfrizland that they might not be urged to it resolving rather to break off the Conference then to meddle with it In the Synod likewise of Dort in the year 1618 and 1619. the Remonstrants were warned by the President of the Synod ut de Electione potius quàm de odiosâ Reprobations materiâ agerent that they should rather dispute of the point of Election then the odious point of Reprobation Can this Doctrine be a truth and yet blush at the light which makes all thing manifest especially considering these things 1. That Reprobation is a principall Head of Practicall divinity by the ill or well stating of which the glory of God and good of Religion is much promoted or hindered 2. That there is such a necessary connexion between the points of Election and Reprobation both being parts of predestination that the one cannot well be handled without the other 3. That Reprobation was the chief cause of all the uproares in the Church at that time 4. That it was accused with open mouth and challenged of falshood and therefore bound in justice to purge it selfe of the crimination 5. That it may easily be defended if as some say it be such an apparent truth for Nihil est ad defendendum puritate tutius nihil ad dicendum veritate facilius saith S. Hierom. The striving to lye close and hide it selfe though perhaps it be not so infallible yet it is a very probable argument of a bad cause Truth covets no corners but is willing to abide the tryall whether in men or in doctrines David knowing his heart to be without guile offers himselfe ready to the Lords tryall Search me o God and know my heart try me and know my thoughts and see if there be any wicked way in me And our Saviour tells us that Every one that doth evill hates the light and comes not to the light least his deeds should be reproved but he that doth truth comes to the light that his deeds may be made manifest that they are wrought in God As S. Paul saith of an Heretick he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned and so may we say of Heresy and untruth it condemnes it selfe and by nothing more then by refusing the Touch-stone He is to be thought an empty Scholler who is loath to be opposed and his gold to be light and counterfeit that will not have it touched and weighed and these Opinions to be but errours which would so willingly walk in a mist and dwell in silence when it concernes the peace of the Church so much to have them examined TWISSE Consideration VVHo are these Authors of this Doctrine who here are said to have been backward to bring it to the standard Is Beza those Authors whereof was he the Author Was it the doctrine of predestination as proceeding of the meer pleasure of God and not upon foresight of mans faith and works Is it not apparent that this was the doctrine of Austin 1200 years agoe and that in opposition to the Pelagians and Semi-Pelagians Or was it the doctrine of reprobation as not proceeding upon the foresight of sinne but of the meer pleasure of God Is this Author so ignorant as not to know what are the conclusions of Alvarez in the question Whether there be any cause of reprobation on mans part Lib. 10. de Auxil disc 110. pag. 866. 1. His first Conclusion is this Reprobation whereby God decreed not to give unto some everlasting life and to permit their sinne is not conditionate but absolute neither doth it presuppose in God foresight of the deserts of reprobates or of their perseverance in sinne unto the last period of their life 2. His next Conclusion is In the Angells that fell there is no cause of their reprobation on their part as touching the whole effect thereof but before any foresight of their future sinne God pro sua Voluntate of his meer will did reprobate some of them and suffered them to fall into sinne 3. The third Infants departing in Originall sinne alone there is no cause on their part of reprobation if they be considered in comparison with others which are not reprobated and the like is to be said proportionably of men of ripe years 4. The fourth Not only comparatively but absolutely there is no cause of reprobation Therefore neither sinne actuall nor originall nor both of them foreseen by God was indeed the meritorious and motive cause of the reprobation of any as touching all the effects thereof and the proofe hereof he prosecutes at large 5. Reprobation as touching the last effect thereof presupposeth in signo rationis the foresight of sinne originall or actuall for which a reprobate is damned Marke it well He does not say as the cause for which God decrees his damnation but as the cause for which a reprobate is damned And Aquinas whose followers the Dominicans are expresseth this doctrine in this manner and that more Scholastically and accurately then Alvarez Praescientia peccatorum potest esse aliqua ratio reprobationis ex parte paenae quae praeparatur reprobatis in quantum scilicet Deus proponit se puniturum malos propter peccata c. in Ad Rom. 9. Sect. 2. in fine that is Prescience of sinnes may be some reason of reprobation on the part of punishment to wit in as much as God purposeth to punish wicked men for their sinnes Where sinne is evidently made the cause of damnation and that by vertue of Gods purpose but by no means the cause of the

sinne so he never decreed to damne any man but for sinne But as touching the grace of regeneration the grace of faith and repentance in the granting and denying of this the Apostle plainly tells us he proceeds meerly according to the good pleasure of his will as when he saith The Lord hath mercy on whom he will and whom he will he hardneth And here also God is as just in his decrees as in his executions For if it be just with him to give this grace to whom he will and deny it to whom he will it is as just with him to decree the giving of it to whom he will and the denying of it also to whom he will And why shall not the Lord take liberty to cure infidelity and hardnesse of heart in whom he will as he cured it in Manasses and Saul and leave it uncured in whom he will as he left it uncured in many a proud Pharisee and proud Philosopher notwithstanding all their Morality they boasted of Very seasonably he confesseth Gods will to be omnipotent and irrefistible when neverthelesse he makes him to will the salvation of all Reprobates though not one of them is saved But by that which followes by will omnipotent and irrefistible it seems he understandeth only will absolute which he distinguisheth from will conditionate which can be no other I suppose then this my will is that all and every one shall be saved in case he believe and repent Now seeing it is as true that 't is Gods will that they shall be damned in case they believe not and repent not let every sober man judge whether this deserve to be accounted a will of saving rather then a will of damning especially in case all men naturally are farre more prone to infidelity and impenitency then to faith and repentance As for a will conditionate in God like enough this Author carryeth it hand over head without distinction as he doth many other things besides whereas no such will is agreeable to the divine nature quoad actum volentis as touching the act of willing as both Bradwardine by clear reason and Piscator out of the word of God have demonstrated but only quoad res volitas as touching the things willed by him 4. I have shewed the poverty of his performances by the particular examination of every place alleadged by him and made it plain how he betraies his own nakednesse of interpretation of Scripture and of argumentation throughout and therewithall the vanity of this his boast that our doctrine of absolute reprobation doth contradict these plain Scriptures But he like a brave fellow well conceited of his atchievements and having thereby gotten some authority to himselfe is bold to give his word that it contradicts also the whole course of Scripture which I verily believe he is as well able to performe as he hath performed the former and very judiciously takes upon him to distinguish between the whole course of Scriptures and a few places pickt up here and there as if they were no part of the whole course of Scripture Belike by reason of their obscurity as he pretends no matter if they were expunged like as owles are offended with day-light Our Saviour tells us of some that loved darknesse rather then light because their deeds were evill None hate the light of Gods truth more then such as are possessed with errours as with familiar spirits especially when they have been found to play the Apostates from Gods truth Whether I have dashed my selfe upon the rocks of Austins censure by contradicting any Scripture that he hath brought or only his corrupt and vile interpretation and accommodation of them let the indifferent judge Yet what more plain then this Gods purpose of election is not of works especially compared with the manner how Saint Paul proves it What more plain then this God hath mercy on whom he will and whom he will he hardneth It is apparent he utterly declines the criticall point of these controversies which is as touching Gods giving grace even the grace of faith and repentance and of what spirit that savoureth let every one judge As for interpreting any place we doe not abridge his liberty in interpreting it after what manner he thinks good but we are ready to weigh it and if we find it too light to esteem of it as it deserves neither doe we refuse to take into consideration what he or any of his complices are pleased to insist upon DISCOURSE The Second sort of Arguments Convincing drawn from Gods Attributes SECT I. As touching the Generall SEcondly it fights with some principall Attributes of God therefore it cannot be true For God useth not to make decrees contrary to his own glorious nature and incompatible with those excellent Attributes by which he hath discovered part of himselfe to men Two things are here to be premised 1. That Gods chief Attributes are those perfections in the manifestation of which by acts conformable to them God is most glorified which are Mercy Justice Truth c. For God is more honoured by the exercise of these amongst men then by the putting forth of his unlimited power and Soveraignty as a King is more renowned among his Subjects for his clemency equity candid and faire dealing then for his Dominion and Authority or any thing that is done only for the manifestation thereof And there is good reason for it For 1. Power is no vertue but mercy justice and truth are acts of power are not Morally good of themselves but are made good or evill by their concomitants if they be accompanied with justice mercy c. they are good if otherwise they are naught For justum oportet esse quod laudem meretur 2. Power and Soveraignty may as well be shewed in barbarous and unjust actions as in their contraries Saul shewed his authority and power to the full in slaying the Lords Priests and Nebuchadnezzar in casting the three Children into the fiery furnace and Daniell into the Lyons Denne but no mercy nor justice nor any thing else that was good 2. The second thing that is to be preconsidered is that justice mercy and truth in God are the same in nature with those vertues in men though infinitely different in degree as light in the aire is the same with light in the Sunne in nature not in degrees and that which is just mercifull and upright in men is so in God too And by these vertues in our selves and such acts as are conformable to them tanquam ex pede Herculem we may safely measure the same in God For otherwise these things would follow 1. The common and received distinction of Divine Attributes into communicable and incommunicable would fall to the ground for against it this night be said that the mercy justice truth and other vertues that are in us are not Gods perfections in a lower degree communicated to us but things of a different nature 2. Men cannot be truly said to

the flesh with the affections and lusts For they that walke in the spirit shall not fulfill the lusts of the flesh their faith shall give them the victory over the world and God in his good time will tread Satan under their feet DISCOURSE SECT III. TO be exercised in fruitlesse affaires it is both a folly and a misery 1. A folly for de necessari is nemo sapiens deliberat saith the Philosopher And our Saviour speaking of things above our power Cur estis solliciti saith he to his Disciples Mat. 6. 27. Luke 12. 25 26. Why take ye thought about such things Which is as much as if he had said It is an argument of folly in you to trouble your selves about such things as lye not in your liberty 2. A misery in the opinions of all men as the fable of Sysiphus implies who as the Poets feigne is punished for his robberies in hell with the rolling of a great stone to the top of a sharpe hill where it cannot rest but presently comes tumbling downe againe The Morall of that fable is that it is a torment and a torment fit for Hell for a man to be set about any worke that is fruitlesse and vaine Men will rather be exercised in high and hard imployments that produce proportionable ends then pick strawes play with feathers or with Domitian spend their time in flapping or killing of flies or doe any other easy workes which end in nothing but ayre and emptinesse except they be fooles or selfe-tormentors And therefore when Balaam once saw that the Lord had fully determined to blesse Israell and that all his Sorceries could not effect the contrary he presently gave over and set no more enchantments And reason teacheth every man to doe the like If any man were fully possest with a perswasion that this temporall estate were determined in Heaven and that he should be worth just so much neither more nor lesse he would conclude that his care and paines could not profit him nor his idlenesse impoverish him and so would be quickly perswaded to take his ease And if it were evident that every Common-wealth had a fatall period beyond which it could not passe and short of which it could not come and that all occurrences good or bad were absolutely preordained by the Almighty then the King would call no Parliament use no Privy Counsell for there would be no use of them at all As once a famous Privy-Councellor told our late Queene Elizabeth men would neither make lawes nor obey them but would take the Councell of the Poet. Solvite mortales ammos curisque levate Totque supervacuis animum deplete querelis Fata regunt orbem certa stant omnia lege From these three premises laid together it followes directly that the doctrine of an absolute decree which determines mens ends precisely is no friend to a Godly life For if events absolutely decreed be unavoydable if mens actions about unavoydable ends be unprofitable it in unprofitable imployments men will have no hand willingly men that know and consider this will have nothing to doe with the practice of Godlinesse For their ends being absolutely pitched and therefore unavoydable they will conclude that their labour in Religion will be unprofitable and so will not labour in it at all That which hath been said may be yet farther confirmed by two witnesses The one of them is by two witnesses The one of them is our Calvin who in his Institutions hath these words Si quis it a plebem compellet si non cred it is ideo fit quia jam divinitus exitio praedestinati estis is non modo ignaviam fovet sed etiam in dulget malitiae If any man saith he should speake thus to people If there be any among you that believe not it is because ye are ordained to destruction this man would not only cherish slothfulnesse but wickednesse also Which is as much to say me thinkes as this If a man should set out the doctrine of absolute reprobation in its colours and explaine it to a people in a cleare and lively fashion he would hereby open a doore to liberty and prophanenesse The other witnesse is a man of another stampe the miserable Landgrave of Turing of whom it is recorded by Heisterbachius that being admonished by his friends of his vitious and dangerous conversation and condition he made them this answer Si praedestinatus sum nulla peccata poterunt mihi Regnum Coelorum auferre si praescitus nulla bona mihi illud valebunt conferre If I be elected no sinnes can bereave me of heaven if I be a reprobate no good deeds can help me to heaven I conclude therefore that by this opinion which is taught for one of Gods principall truths Religion is or may be made a very great looser which is my fourth generall reason against it TWISSE Consideration DE necessari is nemo sapiens deliberat This is true of things necessary by course of nature not of things necessary meerely upon supposition of Gods decree For such things are as often contingent as necessary For as he decreeth that some things shall come to passe necessarily so he decreeth that other things shall be brought to passe contingently As the buying of the Prophets bones by Josiah Cyrus his dimission of the Jews out of Babylon to goe to their own Country the contumelious usages of Christ by Herod and Pontius Pilate together with the Gentiles and people of Israel were necessary in respect of Gods decree it being expressely testified by the Apostles with one mouth that all these were gathered together against the holy Sonne of God to doe what Gods hand and Gods Counsell predetermined to be done Act. 4. 28. Yet who is so impudent as to deny that all these did freely whatsoever they did against Christ In like sort you know what was the course of proceedings against Protestants in Queene Maries daies when they were convicted by Ecclesiastiques of such opinions which they accounted hereticall and which were made capitall by Law of the Land then they were delivered over unto the secular power to be put to death So that herein to wit first in making such bloudy Lawes Secondly in executing them for the establishment of Popish Religion The Kings gave their power to the Beast that is implyed their Regall power and authority to the countenancing of Romish Religion this undoubtedly was a contingent thing Yet was this determined by God as the Scripture testifies Revel 17. 17. God hath put in their hearts that is in the hearts of the tenne Kings to fulfill his decree and to be of one consent and to give their Kingdome unto the Beast untill the word of God be fulfilled Againe suppose God hath determined my salvation yet if he hath determined to save me no other way then is revealed in his word namely by growing in grace and in the knowledge of our Lord Jesus Christ If he hath made known unto