Reims Against Rome, Propositions · Proposition 29
XXIX. Propoſition. Of Free-will, and the ſtrength thereof.
BEfore I come to propound the queſtion, that it may be truly vnderſtood, ſomethings are to be premiſed.
Firſt, that there is the facultie called the will in eueryevery reaſonable ſoule.
Secondly, that this will is a free and actiue will, in it ſelfe, and to anything it willeth, without enforcement.
Thirdly, that this will hath the vnderſtanding, the other facultie of the ſoule, euer going before it, to bee the informer thereof.
Fourthly, that this will hath power to chuſe, or refuſe the thing obiected, and laid before it, or to pauſe and reſt it ſelfe betweene both.
Fifthly, that the vſe of this free-will was, to compaſſe all thoſe ends for which man was made, (which were as manifold as mans compoſition, who is microcoſmus) and to doe ſuch things as ſhould tend to his owne good, and Gods glory: but by ſinning, man hath left off this free-will, till it be repaired by grace: yet not wholly, but that in diuers things ſome power remaineth;
Firſt, in all naturall actions, as to eate, ſleepe, walke, ſit, ſtand, and to vſe all other bodily actions, and vſe of the ſenſes, for preſeruation of life, and for auoiding things hurtfull; the generall gift in nature, common to all vnreaſonable creatures. OnelyOnly whereas theſe moue to their end, yet are they not priuy (for want of reaſon) to diſcerne what they doe: but man, as Lord of his owne actions, doth what he doth, out of his owne choice, by knowledge, and deliberation before hand.
Secondly, in humane actions; as to ſpeake, diſcourſe, learne and teach Arts and Sciences, and all ſuch things as bee common to all of mankinde, that they may liue in the world, as men, among men, in ciuill ſocieties profitably.
Thirdly, in Morall actions; as to doe iuſtice, to liue temperately, chaſtely, to doe good to others, to relieue, helpe and defend them, and to doe actions of common honeſtie, and ſuch things as be praiſe-worthy, and common among ciuill-minded men, which know how to gouerne themſelues after a commendable faſhion in well-ordered ſocieties: but yet all theſe with great weakeneſſe, and maimedly.
Fourthly, in ſinfull actions, euen to the full, and that with greedineſſe, Epheſ. 4. 19. as to blaſpheme, deſpiſe Religion, perſecuting the truth, and to doe all manner of euill, drawing iniquitie in cords of vanity, and ſinne, as the linke of a Waine, Eſa. 5. 18. as farre as God will permit.
Fifthly, in outward meanes tending to ſpirituall ends: by Gods appointment, as to come to the Church, to ſay prayers, to reade and preach the Word, to heare it read and preached, to receiue the Sacraments, to conferre and reaſon of points of Religion, to profeſſe it openly, to ſubmit, and outwardly to conforme to the orders of the Church; and to obſerue ſuch things therein, as be common to the outward profeſſion of Chriſtianitie. But herein the power of the will is wonderous weake and defectiue, as is cleere by too lamentable experience, and in the iudgement of eueryevery mans conſcience. Thus farre man hath free-will before regeneration, but the power thereof in theſe forenamed meanes, is not without the common helpe of Gods Spirit: for a man cannot ſay, that Ieſus is the Chriſt, but by the holy Ghoſt; and this will of man is alſo vnderunder Gods will, as all theſe places ſhew, Ier. 10. 23. Pro. 16. 1, 9. & 19. 21. & 20. 24. Iam. 4. 15. Pſal. 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wiſedome determineth all things, by his power ſubdueth all things, and by his prouidence diſpoſeth and guideth all things, Pſal. 135. 6. Epheſ. 1. 11.
Sixtly, when God by his grace repaireth the loſſe of free-will in ſpirituall things, and giueth a man a will to repent, beleeue, louelove, and obey God; then in theſe ſpirituall things hath his will a power to beleeue, repent, and ſo forth, willing his owne eternall comfort with God, and true fellowſhip with thoſe that truely louelove God, but not before GOD worke this will in him; which will is yet but partly to good; for that it is partly to euill, being here ſanctified but in part, as appeareth by the infirmities, and falls of the godly; yea and this will wrought, needeth continuall aſſiſtance of diuine grace, that the ſame may will vntounto the end. Theſe things premiſed, will helpe to anſwer the obiected Scriptures by the Aduerſarie, and to make euident the point in Controuerſie, and the queſtion betweene vsus and them.
The ſtate of their Tenet: That mans will hath a naturall power in it ſelfe, coworking with Gods grace, in the very firſt inſtant act of a ſinners conuerſion, to which actiuitie of the will, ſuch conuerſion is in part to be attributed:
Confuted by their owne Bible.
BY their owne Bible a man is wholly diſ-inabled of his own naturall will, though neuer ſo well morally qualified, truely to will ſpiritual good things for his owne eternall ſaluation, and peace with God.
Firſt, it ſheweth him to bee conceiued in iniquities and ſins, Pſal. 50. 7. and to be a tranſgreſſor from the wombe, Eſa. 48. 8.Pſal. 51. 7. and to be a ſeruant to ſinne, Rom. 6. 20. and ſo it ſtrips nature, making a man naked of all ſpirituall good, as of abilitie to perceiue and know the things that are of the Spirit, 1. Cor. 2. 14. to ſee the Kingdome of God, Ioh. 3. 3. to thinke any thing of himſelfe, as of himſelfe, 2. Cor. 3. 5. For no good dwelleth in him, Rom. 7. 17. How then can we will that which wee cannot perceiue, nor know, nor ſee, nor ſo much as once thinke of, being indeed alienated from the life of God, Epheſ. 4. 18? Without Chriſt able to doe nothing, Ioh. 15. 5. but are become altogether vnprofitable, not one of vsus doing good, no, not ſo much as one, Rom. 3. 12.
Secondly, it taketh him (hauing thus found him naked, and without the life of God) and layeth him dead in the graue of ſinne, being dead in ſinnes and offences, Epheſ. 2. 1, 5. Col. 2. 13. Now what power of will is there in a dead man?
Thirdly, hauing thus put him dead into the graue of ſinne, it couereth him ouer with corruptions: His vnderſtanding is obſcured with darkneſſe, Epheſ. 4. 18. his wiſedome is an enemie to God, Rom. 8. 7. an enemie in ſenſe, Col. 1. 21. blindneſſe is ouer his heart, Epheſ. 4. 18. yea, all the cogitations of his heart are bent to euill at all times, Gen. 6. 6. peruerſe it is, and vnſearchable, Ier. 27. 9. and, as Montanus tranſlateth, deceitfull aboue all; ſo as it is not, neither can bee ſubiect to the Law of God, Rom. 8. 7. whereby hee is wholly giuen ouer; yea, and giueth himſelfe to the operation of all vncleanneſſe with greedineſſe, Epheſ. 4. 19. being vnwiſe, incredulous, erring, ſeruing diuers deſires, and voluptuouſneſſes, liuing in malice and enuie, hatefull, and hating one another, Tit. 3. 3. walking according to the courſe of the world, and according to the prince and ſpirit of Darknes, doing the wil of the fleſh and of the thoughts, and ſo by nature the child of wrath, Epheſ. 2. 2, 3. If it be thus with man by nature, where is the power of his free-will? ſpecially if we conſider him to be in the deuils ſnare, and held captiue at his will, 2. Tim. 2. 26?
Fourthly, thus hauing couered him ouer with his foule corruptions, their Bible maketh him in the very firſt inſtant act of his conuerſion, meerely paſſiue; And this it doth:
Firſt, by remouing the cauſe of our new-birth from our ſelues; we are not borne of bloud, nor of the will of the fleſh, nor of the will of man, Ioh. 1. 13.
Secondly, by denying man to hauehave any thing to giuegive vntounto God firſt: We hauehave not firſt giuen vntounto him, Rom. 11. 35. Wee hauehave nothing that wee hauehave not receiued, neither hauehave wee whereof to glory, as not receiued, 1. Cor. 4. 7. by denying him to bee able to doe any thing, Ioh. 15. 5. as to hauehave power to heare Chriſts Word, Ioh. 8. 43. to beleeue, to receiue the Spirit of truth, Ioh. 14. 17. to know God, Matth. 11. 27. to chuſe Chriſt, Ioh. 15. 16. to come to Chriſt, Ioh. 6. 44. to enter into the Kingdome of God, Ioh. 3. 5. to come whither he is gone, Ioh. 8. 21. And the reaſon is giuen, becauſe they are not of God, Ioh. 8. 47. becauſe it is not giuen them of God, Luk. 8. 10. becauſe they are not his ſheepe, Ioh. 10. 46. becauſe their eyes are blinded, and their hearts indurate, Ioh. 12. 40. and they hauehave not eyes to ſee, nor eares to heare, Rom. 11. 8. nor hearts to conceiue, 2. Cor. 2. 9, 10.
Thirdly, by affirming that very powerfull meanes: yea, though men be wiſe and prudent, yet are not auaileable, where God giueth not heart to vnderſtand, eyes to ſee, and eares to heare, Deut. 29. 3, 4. Luk. 19. 42. Matth. 11. 25, 27.
Fourthly, by aſcribing to God all that wee are, all that wee hauehave, all that we doe, and all that we can doe; both for the beginning, for the increaſe, and for the continuance. By which we may ſee, how that it is Gods preuenting grace, that brings vsus to him, and his grace alſo that confirmeth, increaſeth, and preſerueth vsus vntounto the end.
This alſo their Bible teacheth, and ſheweth how mercifully God preuenteth vsus in all things, that no man might glory in himſelfe, but hee that glorieth, ſhould glory in the Lord, Ier. 9. 23, 24.
Firſt, God, before ſuch men hauehave any being, as hauehave free-will in ſpirituall things, chooſes and predeſtinates them in Chriſt to be holy and blameleſſe, Epheſ. 1. 4. and preordinates them to beleeue, and to hauehave eternall life, Act. 13. 48. So as the ground of their ſaluation, is farre before their will.
Secondly, hauing thus choſen them, he findeth them, when they neither ſeeke, nor aske after him, Rom. 10. 20. they are his worke, Epheſ. 2. 10. made anew: they hauehave a new birth; Iam. 1. 18. being borne of God, Ioh. 1. 13. and of the Spirit, Ioh. 3. 5, 8. by the immortall ſeed of the Word, 1. Pet. 1. 23. Hee takes away vnwillingneſſe, and the ſtony heart, and giues them a will, Phil. 2. 23. euen a heart of fleſh to doe his will, Ezek. 11. 19, 20. and puts alſo into them a new heart, and a new Spirit, Ezek. 36. 26. ſo is the new man created in iuſtice, and in the holineſſe of the truth, Epheſ. 4. 24. Thus God in merciemercy preuents mans will.
Thirdly, Man being thus begotten, thus borne and made anew, the Lord quickneth him, Rom. 8. 11. Epheſ. 2. 5. and giueth him ſpirituall life, Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth, yet not he, but Chriſt liueth in him, as the Apoſtle ſpeaketh, Gal. 2. 20. ſtill preuenting mans will.
Fourthly, when God, of a dead man hath made him aliue, and raiſed him vp againe, Col. 2. 12. then he openeth his vnderſtanding to vnderſtand the Scriptures, Luk. 24. 45. openeth his eyes, Pſal. 118. 18. Eſai. 35. 5. and 42. 7. his eares, Eſa. 50. 5. IobPſal. 119. 18. Pſal. 51. 17. 33. 16. his lips, Pſal. 50. 17. his heart to attend to the Word, Act. 16. 14. In whoſe heart God now ſo ſhineth, as when hee commanded light to ſhine out of darkneſſe, 2. Cor. 4. 6. and ſetteth them free, Ioh. 3. 37. ſtill in mercy preuenting mans will.
Fifthly, thus God maketh way for himſelfe, opening mans vnderſtanding, eyes, eares, lips, and heart: he draweth vsus vntounto him, Ioh. 6. 44. and giueth his lawes into our hearts, and ſubſcribeth them in our minds, Heb. 10. 16. Hee giueth vsus diuine graces, ſpirituall wiſedome, Epheſ. 1. 17. the knowledge of the myſteries of the Kingdome of heauen, Matth. 13. 11. Faith, Epheſ. 2. 8. Phil. 1. 29. LoueLove, 1. Ioh. 4. 20. Feare, Ier. 32. 40. Repentance, 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vsus of God, reuealing vntounto vsus that which no eye can ſee, no eare can heare, no heart conceiue of, 1. Cor. 2. 9, 10, 12. Doth not God then by his grace preuent our will?
Sixtly, after his thus furniſhing vsus with heauenly indowments, Ezek. 16. 9, 13. hauing wrought in vsus the will, that we may be imployed in his ſeruice, he worketh alſo in vsus the deed, Phil. 2. 13. hee teacheth vsus to pray, Rom. 8. 26. powring out the Spirit of grace and prayer, Zach. 12. 10. Hee maketh vsus to walke in his precepts, and to keepe his iudgements, Ezek.Deut. 8. 18. 2. Cor. 9. 9, 11. 11. 20. and it is of him that men hauehave great ſubſtance, a Chron. 32. 29. 1. Chro. 29. 16. and of him it is, that they beſtow of it liberally, verſe 14. yea, if any doe ſuffer for his name, this is alſo the gift of God, Phil. 2. 29.
Seuenthly, that all our ſufficiencie may be knowne to bee of God, their Bible telleth vsus in general, that of him are all things, Rom. 11. 36. that eueryevery beſt gift, and eueryevery perfect gift is from aboue, Iam. 1. 17. that he beginneth the worke, Phil. 1. 6. that it is he alſo that increaſeth, 1. Cor. 3. 7. Epheſ. 2. 21. Col. 2. 19. perfecteth, Phil. 1. 6. Pſal. 138. 8. ſtrengtheneth and confirmeth, Rom. 16. 25. 1. Cor. 1. 8. and keepeth vsus, 1. Pet. 1. 5. ſo that none ſhall plucke vsus out of his hand, Ioh. 10. 28. and putteth his feare into our hearts, that we ſhall not depart from him, Ier. 32. 40. concluding, that all our ſufficiencie is of God, 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vsus, Eſai. 26. 12.
Laſtly, to all theſe reaſons, I may adde theſe fiue following.
Firſt, Gods promiſing of his heauenly gifts and graces, as ſhewing men to be without them, till they receiue them from him: ſuch are thoſe in Ezek. 11. 19. Ier. 32. 39, 40. & 31. 33, 34. & 24. 7.
Secondly, the prayers made vntounto God to conuert men, Ier.Pſal. 119. 36. 31. 18. to fit them in all goodneſſe to doe his will, Heb. 13. 21. to ſanctifie and preſerue them without blame, 1. Theſ. 5. 23. doe ſhew that the power is from God, and not in man.
Thirdly, the godly acknowledging their preſeruation from falling, to be of God, Pſal. 115. 8. and 36. 24. and that it is heePſal. 116. 8. Pſal. 37. 24. Pſal. 145. 14. that lifteth them vp being fallen, Pſal. 144. 14. they attribute nothing to their owne power.
Fourthly, the Apoſtles giuing God thankes for mens obedience, Rom. 6. 17. for their faith, hope, louelove, Col. 1. 3, 4, 5. for their deliuerence frō the power of darknes, for tranſlating them into the kingdome of his Sonne, Col. 1. 13. for the increaſe of faith and charitie, 1. Theſ. 1. 3. for bleſſing them with ſpirituall bleſſings, Epheſ. 1. 3. By all which God is made the Author and Giuer, and we onelyonly the Receiuers thereof, when hee hath made vsus willing thereto. For a man can receiue nothing, vnleſſe it be giuen him from heauen, Ioh. 3. 27.
The laſt is, that the Scripture telleth vsus how the Lord preuenteth the pride of mans heart, that hee might not aſcribe power to himſelfe, Deut. 8. 7. Hee had mercy on thee, leſt thou ſhouldſt ſay in thy heart, Mine owne force, and the ſtrength of mine owne hand, hath atchieued all theſe things for me. Epheſ. 2. 8, 9. Wee are ſaued by grace, not of workes, leſt any man ſhould boast himſelfe. We are not (wee ſee) to boaſt of our owne ſtrength, nor to aſcribe any thing to our ſelues, but remember Gods mercy, that hee which doth glory, may glory in the Lord, 1. Cor. 1. 31. 2. Cor. 10. 17. For of him, and by him, and in him are all things: to him be therefore glory for euer, Amen, Rom. 11. 36.
Contraried by Antiquitie.
Auſtin. in Enchir. ad Laurent. cap. 30. No man can beleeue, hope and louelove, vnleſſe hee will: but euen the ſelfe-ſame will to beleeue, hope, and louelove, commeth not, but from God.
De gra. cont. Pelag. cap. 25. God doth not onelyonly helpe vsus to be able to worke, but worketh in vsus to will and to worke: and in cap. 17. he ſaith, that God without vsus doth worke in vsus to will: and in Epist. 107. It is God, who by his ſecret calling worketh the minde of man to giuegive conſent.
Prosper. de vocat. Gent. cap. 6. The turning of the heart vntounto God, is of God: alledging the place of Ieremie 24. 7.
Fulgent. ad Monimum, lib. 1. Both our good will, and alſo our good workes are of God. And againe, this Father ſaith, We in no wiſe ſuffer, nay, according to wholeſome Doctrine we forbid, whether in our faith, or in our workes, to challenge to our ſelues any thing as our owne.
S. Bernard de gra. & lib. arb. The creating of vsus to freedome of will, is wrought without vsus.
The Arauſicane Councill. 2. cap. 4. determineth, that if any doe maintaine, that God expecteth our will, that wee may be purged from ſinne, and doth not confeſſe, that by the infuſion and operation of the holy Ghoſt, it is alſo wrought in vsus to be willing to bee purged, hee reſiſts the Apoſtles Doctrine, who ſaith, that it is of God that worketh in vsus both the will and the deed.
Biſhop Ʋſher lately handling this point, citeth Auſtin, and Fulgentius, Proſper, Ierome, and others: to whoſe learned Tract, I referre the Reader.
Gaineſaid by their owne men.
Bayus de vit. imp. cap. 8. Free-will, without Gods helpe, is of power to doe nothing but ſinne.
The Maſter of the Sentences, lib. 2. D. 25. ſaith, that Free-will, before Grace repaire it, is preſſed and ouercome with concupiſcence, and hath weakeneſſe in euill, but no grace in good; and therefore may ſinne, and cannot but ſinne, euen damnably.
Cornelius Mus Concion. tom 1. pag. 252. Our ſtrength is not ſufficient to bring vsus backe from death: wee cannot be conuerted and ſaued by our owne power. The exciting grace, which diſpoſeth thee to thy conuerſion, God workes in thee, without thee: God ſo weth it in vsus, without vsus.
Alphonſus aduerſ. haereſ. lib. 7. verbo gratia. Our will, when by Gods helpe it hath begunne to doe any good, it cannot, without the ſame ſpeciall helpe, proſecute the good begun, nor perſeuere in it.
Greg. Ariminenſis 2. D. 26. pag. 95. without this ſpeciall aide it can doe nothing.
Sec Biſhop Ʋſher in his laſt booke, citing Gelaſius, with a Synod of 70. Biſhops at Rome; the French Biſhops in the ſecond Councill at Orange; Bradwardin, the Archbiſhop of Canterbury.
Scriptures obiected anſwered.
1. Cor. 7. 37. Hath power ouer his owne will, &c.
Anſw. 1. This is nothing to the queſtion in hand, which is of free-will and power thereof, in the firſt act of a ſinners conuerſion. Secondly, we grant that in ſuch a caſe as this, to wit, to marry his Virgin, or not to marry her, man hath free-will, that is, power and right.
Ioh. 1. 11, 12. Hee came in to his owne, but his owne receiued him not, but as many as receiued him, &c.
Anſw. 1. In the former part is mans inabilitie to entertaine Chriſt: they receiued him not, they would not. We grant mans free will to euill, till God change it. Secondly, in the latter part it is ſaid, Many receiued him. But it is not ſaid, By the power of their owne will. Wee acknowledge that by Gods preuenting grace, men may receiue Chriſt: which here is to be vnderſtood: for they that receiued him, did it by faith, and are ſaid to beleeue in him: but the Apoſtle ſaith, Faith is the gift of God; Epheſ. 2. 8. and not in mans power. Thirdly, the very next verſe following in this Chapter, verſe 13. cuts the nerues of the power of free-will in our new-birth. For ſaith the text, We are borne of God, not of bloud, nor of the will of the fleſh, nor of the will of man.
Deut. 30. 19. I hauehave ſet before thee life and death, bleſſing and curſing: therefore chooſe life.
Anſw. This and all other exhortations and commandements, as Ioſ. 24. 14, 15. Deut. 10. 12. and 11. 16, 18. Epheſ. 4. 22. Phil. 2. 12. and in many other places in Moſes, Pſalmes, Prophets, and in the New Teſtament, doe not conclude in man any naturall power of his owne will, to chuſe or refuſe; to obey, or not to obey, of his owne free will, as our Aduerſaries doe imagine; no more then they can conclude, the lame man in Act. 2. 2. ſo borne, to bee able to riſe and walke, becauſe Peter ſaid to him, Riſe vp and walke, verſe 6.
Firſt, becauſe in none of the exhortations, dehortations, and commandements, there is any mention of the power by which man comes to be able to performe that which hee is exhorted vntounto. Therefore the power is to bee gathered out of other Scriptures, which is the power of Gods grace, and not the power of mans freewill; as all the Scriptures before alledged doe fully proue.
Secondly, for that all thoſe places doe no more but ſhew what duties man oweth to God, but not what hee can doe of himſelfe. A Creditor demanding paiment of his Debter, and exhorting him to pay, doth not therefore imply neceſſarily, that he is able to pay; for he may (perhaps) for all that, be altogether vnable to pay, as wee may reade, Matth. 18. 25. So theſe places ſhew what we owe, and what God requireth, but not that therefore we are able to pay what hee commandeth; for all the Scriptures afore alledged deny it.
Thirdly, all theſe commandements, and exhortations, are ſpoken to thoſe in the Church, which conſiſts of a mixed company, both of vnregenerate, which are either abiects, or elect of God, till they be called, as alſo of regenerate perſons. Now, to the firſt ſort, God thus ſpeakes, ſhewing them what they could hauehave done (for God commandeth nothing that hath beene, is, and ſhall bee euer impoſſible to man) and what yet they ought to doe vponupon perill of damnation; but not what either they now can doe, or ſhall hereafter be euer able to doe of themſelues, being dead in ſinne, and void of grace, and God not bound to giuegive it them. To the ſecond ſort, the elect, not yet borne a new by the Spirit, God thus ſpeakes, to ſhew not onelyonly what they could hauehave done once, what now they ought to doe, but alſo what by Gods preuenting grace they may bee able, and ſhall doe. For God vſeth ſuch meanes to conuert them vntounto him, at that time (the day of their viſitation being come) inwardly by his Spirit, and worketh their will to that which hee outwardly by word commandeth, and exhorteth vntounto, Act. 2. 38, 41. As Peters exhortation to the lame man, by which God conueighed ſtrength and power into the man, to make him able to walke, Act. 3. 6, 7. This appeareth liuely in Ezek. 37. 7, 10. To the third ſort, the already Regenerate, who hauehave, by Gods preuenting grace, free will, God thus ſpeaketh, as to them that can doe what he commandeth, and exhorteth vntounto. He vſeth threats, to keepe them in awe: dehortations, to keepe them from ſinne: admonitions, to make them take heed: exhortations, to ſet them forward: promiſes, to encourage them, that ſo, by his euer-aſſiſting grace accompanying them, they may be raiſed, when they are fallen; be increaſed, that they decay not; and kept on in continuance to the end, that they neuer fall away. Thus may we ſee, that theſe commandements, dehortations, and exhortations are not in vaine, though mans own will be not lifted vp thereby, as Papiſts dreame.
Fourthly and laſtly, Moſes and the Prophets vnderunder the Law ſpeake legally to men, ſo as if they neuer had fallen, but had kept their perfection, not regarding their now inabilitie after the fall: and therefore from ſuch legall charges and commands, wee cannot conclude mans power to performe. As for Euangelicall commandements, they are aſſiſted by Gods Spirit, to worke in the elect grace of obedience in Chriſt, in and through whom they are made able to doe all things, as the Apoſtle ſpeaketh. What then are theſe commandements to proue the power of mans free-will? Euen nothing at all, whether they be taken legally, or Euangelically.
Luk. 13. 34. O Ieruſalem, Ieruſalem, &c. how often would I hauehave gathered thy children, &c. and yee would not!
Anſ. This place ſpeakes of free-will vntounto euill, to wit, the wills refuſing of the meanes of Saluation, in killing the Prophets, and ſtoning them that were ſent of God for their ſaluation: And this miſerable free will we acknowledge, which Chriſt complaineth of.
Luk. 10. 42. Marie hath choſen the better part.
Anſw. 1. Its not denied, that we hauehave a free will to come to heare: 2. But to heare as ſhe did, and to make ſo bleſſed choice to entertaine Chriſts Word into her heart, whileſt her ſiſter was entertaining Chriſt at the table, was of Gods ſpeciall diuine grace, working in her the will and the deed.
Act. 5. 4. Being ſold, was it not in thy power?
Anſw. 1. This proueth not the queſtion of the power of will in the firſt act of commiſſion. Secondly, this ſpeaketh of free libertie and power, which a man hath of his owne goods to giuegive, or not to giuegive: which power wee acknowledge a man hath. Thirdly, this is of an ill act, with-holding part of that from the Church, which hee ſeemed wholly to beſtow vponupon it, which was hypocriſie: And to ſuch euils we grant man to hauehave free-will.
Philemon, verſe 14. That thy benefit ſhould not bee as it were of neceſſitie, but willingly.
Anſw. This ſpeakes not of the queſtion in things ſpirituall; but of Pauls deſire to hauehave kept Oneſimus with him in Philemons ſtead, to hauehave miniſtred to him in priſon, if hee had knowne Philemons minde, and willingneſſe therein. Abſurd quotations, and nothing to the point controuerted. For who denyeth will in man to lend, or not to lend his ſeruant to another?
1. Cor. 9. 1. Am I not free?
Anſw. Nothing to the queſtion. He ſpeaketh of freedomeA briefe anſwer to the Scriptures only cited by the Gagger. which other Apoſtles vſed, verſe 4, 5. So 2. Cor. 9. 7. of giuing reliefe to the poore Saints, Numb. 30. 14. ſpeakes of the Husbands power ouer the wife in her cauſe of vowing. Nothing to the queſtion. Ioſh. 14. 13. is of Ioſua, giuing Caleb Hebron for Inheritance. If the Gagger had cited the words, as he onelyonly quoted the places, his folly would hauehave expoſed him to laughter. 2. Sam. 24. 12. I offer thee three things, chooſe thee one of them. This is meant of iudgements. What is this to the power of inward conuerſion? 1. King. 3. 5. God willeth Solomon to aske of him. What God puts into our hearts to doe, that can wee doe. And Salomon was one endued already with diuine grace. But we ſpeake in the queſtion of the firſt act of conuerſion, of which theſe places ſpeake not one word. Matth. 19. 17. If thou wilt enter into life, keepe the commandements. This is but ſuppoſitiuely ſet downe, not affirming the power of the will. Againe, it is ſpoken legally to a proudly conceited young man, who iuſtified himſelfe, but vntruely, as the euent ſhewed in the verſes following. Ioſh. 24. 15. is anſwered before, in anſwer to Deut. 30. 19. But yet alſo note farther, the former part of the verſe, is of euill propounded, as the ſeruing of other gods, which mans will is apt to. The latter part ſpeakes of Ioſua, who was already a holy Prince; and ſo is not to the queſtion. 2. Sam. 12. no verſe is quoted. Prou. 11. 24. ſpeakes of one that ſcattereth, and with-holdeth more then is meet. This is of morall actions; the one part of liberalitie, the other of niggardlineſſe; in which wee acknowledge free-will. Eſai. 1. 19, 20. If thou bee willing and obedient, &c. but if ye refuſe and rebell, &c. The latter words are ſpoken of that which mans will is free enough to doe: the former ſpeakes of being willing by a ſuppoſition, as God ſpake to Cain, If thou doeſt well, whichGen. 4. 7. yet was farre from him. And we acknowledge free-will to good things, when God makes man willing.
Reuel. 3. 20. Behold, I ſtand at the doore and knocke, if any man heare my voice, and open the doore, I will come in to him, &c.
Anſw. 1. Theſe words are Metaphorically ſpoken, and ſo not to be taken after the letter, and therefore cannot be a ſound proofe in a controuerted point. Secondly, mans act is ſet downe but onelyonly ſuppoſitiuely, and ſo affirmeth nothing of him ſimply. Thirdly, it is ſaid that man heareth and openeth: yet the queſtion is, By what power, whether by his owne, or by Gods preuenting grace? which here is not expreſſed, but in other places it is: For it is aſcribed to the Lord that openeth the eare, Eſai. 50. 5. Iob 33. 16. Hee openeth the heart, Act. 16. 14. yea, He it is that openeth the doore of faith, Act. 14. 37. the doore of vtterance, Col. 4. 3. and the doore of the paſſage of the Goſpell, 2. Cor. 2. 12. 1. Cor. 16. 9. Fourthly, Chriſts knocking firſt by the Word, is the meanes hee vſeth to conuey the grace of his Spirit into our hearts, to make vsus to open to him. So by Pauls Miniſterie, he knocked at the doore of Lydia's heart, and he by his Spirit then opened the ſame, as the text ſheweth very plainely. Act. 16. 14. So Chriſt by his owne preaching knocked, and in knocking opened the doore of vnderſtanding to his Diſciples, Luk. 24. 45.
To conclude this point of free-will herein, that men bee not deceiued by the Aduerſaries, deceitfull Allegations of Scripture, let them diligently obſerue the queſtion, which is of the power of free-will in matters ſpirituall, in the firſt act of conuerſion, which is by Gods Word wholly aſcribed vntounto God himſelfe. Neither can our Aduerſaries bring any Scripture to proue, that it is in the power of mans will to prepare it ſelfe thereto. For all the places they alledge, are either to prooue freedome of will in nature, humane, morall, ſinfull actions, and in outward actions tending to pietie: Or the places vrged are ſuch as ſpeake of mans free-will in ſpirituall actions, and theſe may bee reduced to three heads.
Firſt, to thoſe which perſwade, exhort, and command men to turne and repent, to doe good workes, to beleeue, louelove and obey God. To which a full anſwer is made before to Deut. 30. 19.
Secondly, to thoſe which ſpeake of men holpen by God in workes of pietie, which are to be vnderſtood of ſuch as be holpen by Gods aſſiſting grace, who hauehave been prepared before by his preuenting grace.
Thirdly, to thoſe, where men are ſaid to be co-workers with God, which muſt be vnderſtood of them, in whom God hath wrought both the will and deed firſt: for ſo they worke, and God alſo in them. Phil. 2. 12, 13. Through Chriſt, ſaith the Apoſtle, I can doe all things, who ſtrengtheneth mee. Phil. 4. 13. I liue, ſaith he, and Chriſt in me. So they liue together, Gal. 2. 20. I labour, ſaith he, yet not I, but the grace of God, which was with me, 2. Cor. 15. 10. He labours, and grace aſſiſteth him.
To all theſe places wee may anſwer generally thus: Firſt, that wee doe acknowledge a freedome of will in ſpirituall things, when God hath firſt wrought it in vsus. Secondly, that thoſe places alledged of them, ſpeake of Gods commanding, yea, and commending of holy mens willingneſſe, prayers, and holy words, good workes; but they doe not manifeſt by what power they ſo will, ſo pray, profeſſe, and practiſe, and therefore doe not determine the queſtion in hand. Which other Scriptures cleerely doe for vsus, and againſt our Aduerſaries.