Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35959	Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God.	Dickson, David, 1583?-1663.; Sinclair, George, d. 1696.	1684 (1684)	Wing D1412; ESTC R3405	145,943	378

sins Yes By what reasons are they confuted 1 Because he that offendeth his Brother ought to return to him saying I repent Luke 17. 3 4. 2 Because Christ did even value so much a private mans offence that he was not to be admitted to the Altar with his gift until he was reconciled to his Brother Matth. 5. 23 24. 3 Because the incestuous person was not received into the communion of the Church of Corinth before he had evidenced his repentance by satisfying the Church 2 Cor. 2. 6. 4 Because publick confession of sin glorifies God Iosh. 7. 19. 5 Because those who sin must be rebuked before all that others also may fear 1 Tim. 5. 20. Quest. VIII ARE those who are offended bound to be reconcilled to the offending party he declaring his Repentance and ought they in love to receive him Yes 2 Cor. 2. 8. Well then do not the Novatians and Anabaptists err who maintain that Professors of Religion falling into publick scandal especially in denying the Truth in the time of persecution are no more to be received into the Church even though they Repent Yes By what reasons are they confuted 1 Because Christ says if they Brother trespasse against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luke 17. 3. 4. 2 Because for a Heathen and Publican that is one casten out from the communion of the Church he only is to be esteemed who neglecteth to hear the Church Matth. 18. 17. 3 Because such as have offended the Church after submission to the churches censure ought to be comforted the Church ought to make their love known to them and receive them again into communion least happly their grief and sorrow increasing they be swallowed up 2 Cor. 2. 7 8. 4 Because if a man be overtaken in a fault they who are Spiritual ought to restore such an one in the Spirit of meekness considering themselves least they also be tempted Gal. 6. 1. 5 Because if men repenting of their faults committed against their Brethren and fellow Christians be not received into the communion of the Church both they and the Church are in hazard lest Satan by his devices gain an advantage of them 2 Cor. 2. 10. 11. 6 Because Miriam who for her sedition against Moses was shut out from the Camp seven days was brought in again Num. 12. 15. So was the incestuous person received into the communion of the Church 2 Cor. 2. 8. CHAP. XVI Of GOOD WORKS Question I. ARE Good Works onely such as GOD hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal upon any pretence of good intention Yes Micah 6. 8. Rom. 12. 2. Heb. 13. 21. Matth. 15. 9. with 1 Sam. 15. 21 22 23. Isa. 29. 13. 1 Pet. 1. 18. Rom. 10. 2. Well then do not the Papists err who maintain That not only such works are good which are done according to the Will and Law of GOD but others also which are commanded by the publick Authority of the Church though over and above what the Law of GOD requires And that those also are good Works which are done out of a good intention to advance GODS Glory or to perform Worship to Him though they be not commanded by GOD Yes Do not likewise the old and late Libertines err who maintain That the difference between good Works and evil depends onely upon the private and particular Opinion of every man For they think that no work ought to be called evil but in so far as he that doth it thinks it evil Yes By what reasons are they confuted 1 Because Good works are described by the Apostle to be such as GOD before hath ordained that we should walk in them Eph. 2. 10. 2 Because GOD expresly commands that every man must not do that which seems good in his own eyes but onely such works as he hath commanded and must neither add thereto nor diminish from it Deut. 12. 8 32. Iosh. 1. 7. Prov. 30. 6. Rev. 22. 18. 3 Because the Lord openly testifies that in vain they do worship Him teaching for Doctrines the commandments of men not requiring that Will-worship which Phantastick men would give him Isaiah 1. 13. Matth. 15. 9. Micah 6. 6 7 8. Col. 2. 23. 4 Because the Scribes and Pharisees are severely rebuked by Christ that made the Commandment of GOD of no effect by their Traditions Matth. 15. 6. And it is often mentioned in the Books of the Kings and Chronicles as a fault in the Kings of Iuda that the High-places were not taken away And how severely were the Israelites punished for their worshipping of the Golden-Calf Exod. 32. And for worshipping the Calves which Ieroboam set up at Dan and Bethel all know 1 Kin. 12. 28. 5 Because the Law of God is the perfect Rule and Square of good works To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isaiah 8. 20. 6 Because without Faith it is impossible to please God Heb. 11. 6. But Faith hath alwayes a respect to the Word of God Quest. II. ARE good works done in obedience to Gods commandments the fruits and evidences of a true and lively Faith Yes Iames 2. 18 22. Well then do not the Antinomians and Libertines err who deny That Believers ought to make evident to themselves and others the truth of their Iustification by good works as fruits of a true and lively Faith Yes By what reasons are they confuted 1 Because Christ sayes by their fruits ye shall know them for a good tree bringeth forth good fruit Matth 7. 16 17 18. 2 Because we are commanded to make sure our Calling and Election by good Works as by the fruits of Faith 2 Peter 1 5 6 10 11. 3 Because in Scripture there are delivered many undoubted and sure marks of Regeneration taken from the fruits of Faith and good Works 1 Iohn 1 6 7 and 1 Iohn 2 3 and 1 Iohn 3 9 10 14. Quest. III. IS our ability to do good Works wholly from the Spirit of Christ and not at all from our selves Yes And that we may be enabled thereunto besides the Graces already received is there not required an actual influence of the same holy Spirit to work in us both to will and to do of his good pleasure Yes Iohn 15. 4 6. Ezek. 36. 26 27. Phil. 2. 13. 2. Cor. 3. 5. Well then do not the Pelagians err who maintain That Good works done by the strength of our free-will are conform to the Law of God and worthy of the Kingdom of Heaven Yes Do not likewise the Papists err who maintain that good works may be done by a meer general and common influence from God Yes Do not lastly the Arminians err who

or oblige him to give any thing as due And according to the order of Gods justice he can receive no favor from us nor can any creature confer any benefit on him Ps. 16. 2. Iob 22. 2 3. Truely where there is no favour done there can be no Merit for merit presupposeth a benefit accepted 4 Because our works are imperfect as well as to Parts as to Degrees Gal. 5. 17 Is. 64. 7. Deut. 27. 26. A Perfection of parts is when we have a Part of every Grace and are renewed in some measure in every power and faculty of the whole man though we be not come to the just and due measure in any of them A perfection of Degrees consists in the compleat measure of our conformity and our exact correspondence to the Law of God in respect of all whatsoever it requires 5 Because Christ says so likewise ye when ye shal have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luke 17. 10. 6 Because the Good Works which we do are not ours but it is God that worketh in us both to will and to do 1 Cor. 4. 7. Gal. 5. 22. Phil. 2. 13. 7 Because that heavenly blessedness to be given to the saints is expresly attributed to the mercy and pity of God Plalm 103. 4. Matth. 5. 7. Titus 3. 5. Eph. 4. 6 7 8. 8 Because when the Apostle proclaims death to be the wages of sin he doth not affirm life eternal to be the reward of Good Works but the free and gracious gift of God which we obtain by Christ even in our sanctification whereof the Apostle here Rom. 6. 23. Which free Gift hath for its end eternal life Not that it merits this for then it should not be a gracious gift but because Christ hath merited this for us and shal of free Grace give it to us as the following words through Iesus Christ our Lord shew 9 Because God will have us to buy without money or price Wine Milk Honey that is to receive all things requisite and necessary for our spiritual life for Nothing and eternal life it self Isaiah 55. 1 2 3. 10 Because Christ should not be a perfect Saviour if any thing from us were to be added to the righteousness of his Merit But Christ is a perfect Saviour Eph. 1. 7. Eph. 2. 7 8 9. 1 Iohn 1. 7. Acts 4. 12. 11 Because our best works have such a mixture of corruption and sin in them that they deserve his curse and wrath so far are they from meriting Isa. 64. 6. But we are all saith the Prophet as an unclean thing and all our righteousnesses are like filthy raggs 12 If the works of regenerated men did deserve eternal life then should the whole contrivance of the Gospel be subverted and the same very way of Life layed down which was in the Covenant of works as is clear from 2 Cor. 5. 21. The Gospel is so contrived by the infinite Wisdom and Goodness of God that there is a judicial transferring of our sin as a debt on Christ the Cautioner and a translation of his righteousness and merit to be imputed to us for our justification without the least respect to our works Quest. VII ARE Works done by unregenerate men although for the matter of them they may be things which God commands and of good use both to themselves and others are they I say sinful and cannot please God Yes Hag. 2. 14. Titus 1. 15. Amos 5. 21. 22. Hos. 1. 4. Rom. 9. 16. Titus 3. 5. Well then do not the Papists err who maintain that not only all the works of unregenerate men are not sinful but also that some of their Works do indeed Merit and deserve somewhat from God namely as they speak by Merit of Congruity that is as they are agreeable to the Law of God Yes There is also as they say a Merit of Condignity by which the works of the Regenerate which follow justification deserve eternal life not from the imputation of Christs righteousness but from their own intrinseck worth and proportionableness to the Reward Yes By what reasons are they confuted 1 Because as a good tree cannot bring forth evil fruit neither can a corrupt rotten tree bring forth good fruit Matth. 7. 18. 2 Because all unregenerate men are dead in Trespasses and sin Eph. 2. 1. 3 Because all the works of unregenerate men are done without Faith and so cannot please God Heb. 11. 6. Rom. 14. 23. 4 Because if unregenerate men were able to do Good Works or perform any duty which deserved somewhat from God than would it follow that a man were able to do some good of himself which is contrary to Iohn 15. 5. Phil. 2. 13. 5 Because it is clear from Scripture that before renewing grace all are the children of wrath who of themselves cannot have a good thought nor any active concurrence or putting themselves forth to the utmost for their own Conversion 2 Cor. 3. 5. Therefore no plea for merit by any improvement of mens natural abilities see Rom. 9. 15. CHAP. XVII Of the Perseverance of the SAINTS Question I. CAN they whom GOD hath accepted in his beloved effectually called and sanctified by his Spirit either totally or finally fall away from the state of Grace No. Shall they certainly persevere therein to the end and be eternally saved Yes Phil. 1. 6. 2 Pet. 1. 10. Iohn 10. 28 29. 1 Iohn 3 9. 1 Peter 1. 5. 9. Well then do not the Papists Socinians Arminians and some Ring-leaders among the Quakers err who maintain that the Saints may totally and finally fall away Yes By what reasons are they confuted 1 Because the Saints are built upon the Rock and not upon the Sand therefore when temptations of any kind assault they can never fall nor can the gates of hell prevail against them Matth. 7. 24. Matth. 16. 16 18. 2 Because he that hath begun a good work in the Saints will finish it untill the day of Jesus Christ Phil. 1. 6. 3 Because Paul says nothing can separate us from the love of God Rom. 8. 35 38 39. 4 Because they that fall away have never had true justifying Faith Luke 8. 13 16. 1 Iohn 2. 19. 5 Because it is impossible for the Elect to be seduced Matth. 24. 24. I say impossible not in respect of the will and power of the Elect themselves but in respect of the immutability of Gods Decree concerning them and of his purpose of keeping them powerfully against seduction according to his promises of which he cannot repent see Iohn 10. 28. Rom. 8. 38 39. 1 Peter 1. 5. 6 Because they that believe in the Son of God have life eternal 1 Iohn 5. 13. Iohn 6. 47 54 58. And they have passed from death unto life and shall never thirst nor hunger any more Iohn 6. 35. 7 Because God hath promised in his Covenant that though he chastise his own

or shall be in time Acts 15. 18. Iohn 21. 17. Heb. 4. 13. But all things which come to pass in time could not have been infallibly known from eternity but in the Decree of his divine Will 2. From Gods natural way of working in time 1 Cor. 12. 6. Rom. 11. 36. whence it is evident that God worketh effectually and immediately in time all things which are done but he worketh by his will those things which he will have to be in time after that manner and in that time how and when they come to pass Psal. 115. 3. But that Act of willing cannot happen to God in time but hath been in him from all eternity because God is unchangeable Iames 1. 17. 3 By enumerating several instances concerning which the Scripture affirms particularly that they have been decreed by GOD as the sufferings and death of Christ Acts 2. 23. The glorifying of those that are to be saved Eph. 1. 4 5. 1 Thes. 5. 9. And the foreordaining the rest to damnation to be punished for their sin Iude v. 4. The like may be said of other things which come to pass in time see Psalm 33. 11. Psalm 115. 3. Isaiah 46. 10. Prov. 19. 21. That the Liberty and Freedom of the will and contingency of events is consistent with the Decree is clear from Acts 2. 23. Acts 3. 17 18. Acts 4. 27 28. Gen. 45. 5. Quest. II. IS the Decree of Predestination namely the Decree of Election and Reprobation absolute from the meer good will and pleasure of God Yes And is it particular concerning a certain number of Persons Yes 2 Tim. 2. 19. Iohn 13. 18. Well then do not the Lutherians and Arminians err who maintain the Decree of Predestination to be general and conditional depending upon persevering Faith which they affirm depends upon the will of man and foreseen infidelity and want of faith Yes Do not likewise the Papists and Socinians err who maintain the Decree of Predestination to be general and to depend upon good and evil works with Perseverance in them Yes By what arguments are they confuted 1 From the Apostle Paul who maketh the good will and pleasure of God the only cause why this man is chosen and another as worthy rejected and casten off Rom. 9. 11 12 13 14 15. Where he moves an objection against the justice of God and answers it 2 Because our blessed Saviour assignes it to the good will and pleasure of God that to some the mysteries of Faith for their conversion are revealed and that they are hid from many others who are nothing worse but in some respect better Matth. 11. 25 26. 3 Because a man of himself hath no good thing in him whereby he may be differenced from another but what he hath freely gotten from God 1 Cor. 4. 7. 4 Because the grace of Regeneration justifying Faith effectual Calling and perseverance to the end are given to all the Elect and to them only according to the eternal Decree of God and therefore are Effects not Causes or pre-required conditions of Election Rom. 8. 30. Acts 13. 48. Matth. 24. 24. 2 Tim. 1. 9. Iohn 15 16. Eph. 1. 3 4 5. Matth. 13. 11. Rom. 11. 6 7. Quest. III. HAth it pleased God according to the unsearchable Counsel of of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign power over his creatures to pass by and to ordain the rest of mankind to dishonour and wrath for their sin to the praise of his glorious Iustice Yes Rom. 9. 17 18 21 22. Iude verse 4 Matth. 11. 25 26. 2 Tim. 2. 19 20. Well then do not many of the Quakers and others err who maintain that God never ordained any man to perish eternally Yes By what reasons are they confuted 1. Because Christ thanked his Father Lord of Heaven and Earth because he had hid those things from the wise and prudent and had revealed them unto Babes Matth. 11. 25 26. 2 Because the Scripture faith to Pharo even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the Earth Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Rom. 9. 17 18 21 22. 3. Because in a great house there are some vessels to honour some to dishonour 2 Tim. 2. 19 20. 4. Because the Apostle Iude says there are some who of old were ordained to this condemnation ungodly men Note that the cause of this reprobation is not mans sin but the absolute will and good pleasure of God Mans sin indeed is the cause why God will punish but no occasion why he did ordain to pass by or to punish man This Decree is just because God has power over man as the Potter hath power over the clay Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice Lastly sin is the effect of mans free will and condemnation is the effect of Justice but the Decree of God is the cause of neither Quest. IV. ARE any other redeemed by Christ effectually called justifyed adopted sanctifyed and saved but the Elect only No Iohn 17. 9. Rom. 8. 28. Iohn 6. 64 65. Iohn 10. 26. Iohn 8. 47. 1 Iohn 2. 19. Well then do not the Papists Quakers Socinians and Arminians err who maintain That all men even Reprobates are redeemed by Christ and that many Reprobates are effectually Called Iustified Sanctified and Adopted Yes By what reasons are they confuted 1 From the Golden Chain which cannot be loosed mentioned by the Apostle Paul Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 2 Because those and those only believe whom GOD hath ordained to Life Eternal Acts 13. 48. Titus 1. 1. 3 Because Christ himself says to the Iews but ye believe not because ye are not of my Sheep My Sheep hear my voice and I know them Iohn 10. 26 27 28. Ye are not of my Sheep that is of the Elect which the Father hath given me 4 Because Christ would not pray for the World but for the Elect only Iohn 17. 9. 5 Because the Election or Elect have obtained it and the rest were blinded namely who are not elected and effectually called Rom. 11. 7. 6 Because Christ says greater love hath no man than this that a man should lay down his life for his Friends Such a love he never had to Reprobates whom he professes he never knew Iohn 15. 13. with Matthew 7. 23. 7 Because according to the Scripture Christ died

evil tree cannot bring forth good fruit Matth. 7. 17. 2 Because the carnal mind is enmity against GOD for it is not subject to the Law of GOD neither indeed can it be Rom. 8. 7. 3 Because we have nothing in our selves which we have not received whereby we may differ from others 1 Cor. 4. 7. 4 Because whatever is not of Faith is sin Rom. 14. 23. Heb. 11. 6. 5 Because we are not able of our selves to think a good thought but all our sufficiency is of GOD 2 Cor. 3. 5. 6 Because before conversion we were dead in trespasses and sins Eph. 2. 2 5. 7 Because not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost Titus 3. 5. 8 Because we were sometimes that is before conversion darkness Eph. 5. 8. 9 Because Christ says without me ye can do nothing Iohn 15. 5. Quest. V. IS a Man in effectual calling onely passive until being quickned and renewed by the holy Ghost he is thereby enabled to answer this call and to embrace the Grace offered and conveyed in it Yes 1 Cor. 2. 14. Rom 8. 7. Ephes. 2. 5. Iohn 6. 37. Iohn 5. 25. Ezek. 36. 27. Well then do not the Papists and Arminians err who maintain That a Man in his conversion is not passive but active Yes By what reasons are they confuted Before I do this it is to be observed that when I say a man is passive in his Conversion I do not think he is physically passive as a stock or a stone while an Artist is about to make a Statue of them but Morally or rather Spiritually as a Man is Spiritually dead which is a true and real death though he be naturally living The 1 Reason by which they are confuted is this because we are dead in trespasses and sins Ephes. 2. 1. 2 Because we are the servants of sin until we be made freemen by the Son of GOD Iohn 8 34 36. 3 Because we are by Nature under the power of Satan and of darkness Acts 26. 18. Col. 1. 13. 2 Tim. 2. 26. 4 Because it is God that worketh in us both to will and to do of his own good pleasure Phil. 2. 13. 5 Because the Flesh lusteth against the Spirit Gal. 5. 17. 6 Because tho Scriptures ascribe that whole work to God and no part of it to Man Eph. 2. 8 9 10. Quest. VI. ARE Elect Infants dying in infancy Regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth Yes Luke 18. 15 16. Acts 2. 38 39. Iohn 3. 3 5. 1 Iohn 5. 12. Well then do not the Anabaptists err who maintain that no Infants are Regenerated Yes By what reasons are they confuted 1 Because Iohn the Baptist was filled with the Holy Ghost even from his Mothers Womb Luke 1. 15. 2 Because the Propher Ieremiah was sanctified from his mothers Womb Ier. 1. 5. 3 Because the promise is made to believing Parents and to their Children conjunctly Gen. 17. 7. Acts 2. 39. 4 Because of such says Christ is the kingdom of Heaven Mat. 19. 14. 5 Because the Apostle calls Children which are descended but of one Parent in covenant with God holy 1 Cor. 7. 14. 6 Because God hath promised in the second Command that he will shew mercy unto thousands that are descended of believing Parents Exod. 20. 6. Quest. VII CAN any not elected although called by the Ministry of the Word and having some common operations of the Spirit truely come to Christ and so be saved No. Matth. 22. 14. Matth. 7. 22. Matth. 13. 20 21. Heb. 6. 4 5. Iohn 6. 64 65 66. Iohn 8. 24. Well then do not the Arminians err who maintain that there is sufficient Grace given to all Men for their conversion to whom the Gospel is preached Yes Do not likewise the Quakers err who maintain that every man hath so much grace given of God as if he would improve it would bring him to heaven Yes By what reasons are they confuted 1 Because Christ says to his Disciples to you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Mat. 13. 11. 2 Because it is said of the Jews they could not believe because God had blinded their eyes and hardned their hearts Iohn 12. 39 40. 3 Because Christ said to his Disciples there are some of you that do not believe therefore said I unto you that no man can come unto me except it were given unto him of my Father Iohn 6 64 65 4 Because the Prophet Isaiah complains who hath believed our report or to whom is the arm of the Lord revealed cap 53 1. 5 Because many are called but few are chosen Mat. 22. 14 6 Because men in nature do not discern neither can they know the things of the Spirit of God 1 Cor 2. 14. 7 Because the most part of the World are buried in gross darkness and have their understanding darkned and are alienated from the life of God through the ignorance that is in them because of the blindness of their hearts Eph. 4 18. CHAP. XI Of IUSTIFICATION Question I. DOTH GOD freely justify those whom he effectually calleth not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone Yes Rom 9 30 Rom 3 24 Well then do not the Papists Socinians and Quakers err who maintain that the righteousness whereby we are justified before God is not without us but within us and inherent Yes By what reasons are they confuted 1 Because if inherent righteousness did justify us then good Works would justify us but the Scripture denys that Rom 3 20 Therefore says the Text by the deeds of the Law shall no flesh be justifyed in his sight And verse 28 therefore we conclude that a man is justified by Faith without the deeds of the Law See Rom 4 6 Gal 2 16 Eph. 2 8 9 Titus 3 5 In all which places works are secluded expresly from our justification 2 Because the Righteousness whereby we are justified is not our proper own 2 Cor 5 21 For he to wit God hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Phil 3 8 9 and be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith 3 Because we are not justified by the Law Acts 13 38 39. 4 Because our Justification is given to us freely Rom. 4 4 5. Rom. 11. 6. 5 Because our inherent righteousness is imperfect 1 Kings 8 46 For this Scripture says there is no man that sinneth not See that parallel place 1 Iohn 1 8 Where it

to do that which they are willing and ought to do Gal. 5. 17. 5 Because the Regenerate are not able to fulfil the first Command namely to love GOD with all their Heart with all their Soul Matth. 22. 37 38. For we know here but in part and therefore we love but in part 1 Cor. 13. 9. Neither are the Saints free of all those inordinate motions of concupiscence forbidden in the tenth Command as is evident from Gal. 5. 17. and from the experience of Paul and of all the other Saints 6 Because if we say we have no sin we deceive our selves and the truth is not in us 1 Iohn 1. 8 9. But when that same Apostle sayes whosoever is born of GOD doth not commit sin for his seed remains in him and he cannot sin because he is born of GOD he must mean in the first Text of sin dwelling in the best of Saints here-away and therefore he expresses it by Hamartian Echein peccatum habere which signifies to have sin In the second Text he means of sin not only dwelling but reigning in us and made a trade of and gone about with the full and hearty consent of the will and is expressed by the words Hamartian poiein to work sin and to make a trade of it as men do in any employment they take delight in 7 We see it from the grievous falls of the most eminent Saints as Noah Lot Abraham Iacob David Solomon Asa Iehoshaphat and the Discsples of Christ. CHAP. X. Of EFFECTUAL CALLING Question I. ARE all those whom GOD hath predestinated to life and those onely in his appointed and accepted time effectually called by his Word and Spirit out of the estate of sin and death in which they are by Nature to Grace and Salvation through Iesus Christ Yes Rom. 8. 30. Rom. 11. 7. Ephes. 1. 10. 11. 2 Thes. 2. 13 14. Rom. 8. 2. Ephes. 2. 1 2 3 4 5. 2 Cor. 3. 36. Well then do not the Papists Arminians and Lutherians err who maintain That men not Elected are sometimes effectually Called Yes By what reasons are they confuted 1 Because Faith belongs to the Elect only Titus 1. 1. 2 Because whom he did predestinate those onely and no other hath he called Rom. 8. 30. 3 Because though many hear the Gospel yet none believe but such as are ordained for everlasting life Acts 13. 48. 4 Because the Apostle testifies that the Elect have obtained it and the rest were blinded Rom. 11. 7. 5 Because Christ manifested his Fathers name to those only whom he choised out of the world and gave to him Joh. 17. 6 Quest. II. DOth GOD whom he effectually Calls Enlighten their minds Spiritually and Savingly to understand the things of GOD Yes Acts 26. 18. 1 Cor. 2. 10 12. Eph. 1. 17 18. Well then do not the Arminians err who maintain That no supernatural light infused into the intellective Faculty and thereby elevating it is requisite to the saving understanding of these things which are needful in the Scripture to be believed done and hoped for Yes By what reasons are they confuted 1 Because the Natural man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. 2 Because the carnal mind is enmity against GOD for it is not subject to the Law of GOD neither can it be Rom. 8. 7. 3 Because all unregenerate men are darkness Ephes. 5. 8. And darkness cannot comprehend the light Iohn 1. 5. 4 Because Christ sayes I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Matth. 11. 25. Quest. III. DOth GOD take away from them whom he effectually Calls the heart of stone and give unto them an heart of flesh renewing their wills and by his Almighty power determining them to that which is good and effectually drawing them to Iesus Christ Yes Ezek. 36. 26. Ezek. 11. 19. Phil. 2. 13. Ezek. 36. 27. Well then do not the Arminians err who maintain that the will of man when he is regenerate is not renewed nor furnished with any new and Spiritual qualities Yes By what reasons are they confuted 1 Because Moses sayes GOD shal circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live Deu. 30. 6. 2 Because the Lord says A new heart also will I give you and a new spirit will I put within you and will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and cause you to keep my judgements and do them Ezek. 36. 26 27. 3 Because It is GOD that worketh in us both to will and to do according to his good pleasure Phil. 2. 13. 4 Because all the faculties of the Soul are renewed 2 Cor. 5. 17. If any man be in Christ he is a new crearure old things are past away behold all things are become new Do not likewise the same Arminians err who maintain That when the Grace of GOD begins to make an Infall upon the heart in order to a mans conversion it is indifferent and may be resisted and withstood so that a man may be converted or not converted by it Yes By what reasons are they confuted 1 Because if this Doctrine were true a mans conversion would be of him that runneth and of him that willeth but not of GOD that sheweth mercy which is contrary to the Apostle Rom. 9. 15 16. 2 Because by this way it should not be GOD that worketh in us both to will and to do Phil. 2. 13. 3 Because by this way a man himself should make the difference and GOD should not make one man to differ from another which is contrary to the Apostle 1 Cor. 4. 7. 4 Because if so a man might glory that he had in himself what he had not received which contradicts 1 Cor. 4 7. 5 Because it is GOD that draws a man before he comes to Christ Iohn 6. 44. 6 Because Conversion is a new Creation 2 Cor. 5. 17. 7 Because it is a resurrection from the Dead Ephes. 2. 5. 8 Because conversion is no less than to be born over again Iohn 3. 3. Quest. IV. IS this Effectual call of GODS free and special grace alone and not from any thing at all foreseen in man Yes 1 Tim. 2. 9. Titus 3. 4 5. Eph. 24 5 8 9. Well then do not the Papists and Arminians err who maintain That an unregenerate man may by the strength of Nature and his Free-will do some good works nay often times hath actually done such good works as may prepare him and dispose him for the receiving of the Grace of God Yes By what reasons are they confuted 1 Because an