The Sum of Christian Religion 2 — Zacharias Ursinus

The Sum of Christian Religion 2 · Zacharias Ursinus

5 There are foure degrees of freewill.

IT may eaſily be vnderſtood by the degrees of the liberty of mans will, what the libertie it ſelfe is. Now there are fower degrees of that libertie which is in man, which are diſtinguiſhed according to the diuers ſtates or conditions of mans nature.

The firſt degree of libertie was in man not yet fallen, The firſt degree of libertie in man before his fall.before ſinne; euen that power and abilitie giuen vntounto man from aboue, by which the mind was lightned with the perfect & certaine knowledge of God & his diuine will, whereby the will alſo by the proper inclination thereof and free motion did yeeld perfect obedience vntounto the knowen will of God. But yet the wil was not ſo confirmed in this inclination & knowledge, but that it could decline & defect from that obedience by her owne proper and free motion, if hope or ſhewe of any good to come by defecting were offered vntounto it. Or ſhorter thus. Before the fall it was ſuch a power in man, as that he was able to will and yeeld perfect obedience, to be cōformable to god, & to make choice of that cōformity: And further was able if he liſted to forſake that conformity. Or to be yet ſhorter. Man before his fall had perfect libertie either to continue good: or to fall.Before the fall there was a fitnes and aptitude in man to chooſe good or euill: and man was perfectly conformed to god, becauſe hee was made to the Image of God. Again, All things which God made were very good. Now that there was in our firſt Parentes ſome weakenes ioined with perfect knowledge and obedience of God, which might bee ouercome by the greatnes and force of ſome temptation,Man though moſt free, yet not ſo ſtrong but he might fall, God not aſſiſting him. the euent it ſelfe doth euidently inough declare. And that by the eſpecial purpoſe of god there was not ſo much grace beſtowed vponupon our firſt Parentes, as thereby they were not able to be ſeduced by the tentation of Satan, and bee moued to ſinne: the Apoſtle witneſſeth Rom. 11. when he ſaith: God hath ſhut vp al in vnbeleefe, that he might hauehave merciemercy on all. Likewiſe Rom. 9. ſay…g, That the veſſels of wrath are prepared of god to deſtruction; …e ſheweth, that god therefore ſuffered mankind to fall, becauſe it ſeemed good to him not onelie to declare his mercy towards his choſen, but his anger alſo, and power and iuſtice, in puniſhing the reprobate. Furthermore, whereas nothing is done, without the euerlaſting & moſt good purpoſe & counſel of god; the fall alſo of our firſt Parents may be ſo much the leſſe exempted from it, by how much the more god had preciſely & exactly determined from euerlaſting, concerning his chiefe work, euen mankind, what he would hauehave done. Laſtly, the creature can by no meanes retaine that righteouſnes, and conformitie with God, except God who gaue it, keep it, neither can he leeſe it, if god will hauehave it kept: according to theſe ſayings. Iames. 1. Euerie good giuing, and euerie perfect gift is from aboue, and commeth downe from the father of lights. Iohn. 1. In it was life, and the life was the light of men: which lighteth eueryevery man that commeth into the world. Pſalm. 51. Take not away thy holy ſpirite from me. Pſalm. 104. If thou hide thy face, they are troubled. 2. Tim. 2. The foundation of god remaineth ſure and hath this ſeale, The Lord knoweth, who are his. And of our confirmation and eſtabliſhment in the life to come, Math. 22. In the reſurrection they are as the Angels of god in heauen. As then man could not hauehave fallen, except god had withdrawen his hand, and not ſo forceably and effectually affected his will, & ruled it in temptation: ſo neither could he perſiſt in integrity, when hee was tempted, except god had ſuſtained and confirmed him, euen as hee confirmed the bleſſed Angels, that they ſhoulde not defect and fall away together with the other Apoſtataes. Seeing therefore ſuch was the firſt mans eſtate, from which he wittingly and willingly fell; the crime and fault of ſinne neither can nor ought to be laid on God, but on man only, albeit notwithſtanding he fell by the eternal counſell and will of God.

Humane reaſon fanſiyng her owne wit, in deriuing the blame of ſinne from herſelfe,The cauſes of humane reaſon refuted which lay the fault of the firſt ſinne on God. when ſhee heareth theſe thinges, is troubled and keepeth a ſtirre, and faineth many abſurdities to folow, except ſuch a libertie of doing well or euil be giuen to man, that his perſeuerance or falling depend of his own will alone. Firſt, that God was the cauſe of that firſt ſinne, and by conſequent, of all other ſinnes, as which came all of the firſt fall: Likewiſe, that he was the cauſe of the ſinne of the Diuel ſeducing man: eſpeciallie ſeeing the firſt ſinne is not to bee accounted a puniſhment, as other ſinnes: for no ſin had gone before, How the firſt ſinne might be a puniſhment vntounto t ſelfe, & to that end permitted of God.which ſhould be puniſhed with that ſinne: and therefore ſeeing God coulde not will that as a puniſhment, he may ſeem to hauehave willed it as a ſinne. But although there be nothing to the contrarie why ſinne may not be the puniſhment euen of it ſelfe: whereas in the ſame action both the creature depriuing himſelfe of that conformitie which he had with God might ſinne, and god depriuing him of that good, which hee of his owne accorde caſteth away, might puniſh, as it is ſaid of couetouſnes, Syrach. 14. There is nothing worſe than when one enuieth himſelfe: and this is a rewarde of his wickednes: Yet notwithſtanding there are other ends beſides puniſhment, for which it was conuenient for God to will the action both of the Diuell, & of man. God woulde the temptation of man which was done by the Diuell, as a tryal of man, by which it might be made manifeſt, Other endes and cauſes why God would the action, though not the ſinne both of Satan and Adam.whether hee woulde perſeuere in true pietie towardes God: Euen as God himſelfe doth tempt Abraham immediatly, when hee commaundeth him to doe that, which yet hee woulde not hauehave done. God would that aſſent of man, by which he did yeelde vntounto the Diuell, againſt the will of God as a manifeſtation of the weakeneſſe and feebleneſſe of the creature, which cannot keepe the giftes wherewith hee was adorned by God, without Gods eſpeciall inſtinct and aide. Likewiſe, He woulde hauehave this done, as an occaſion or a waie to manifeſt his iuſtice and ſeueritie in puniſhing, and his merciemercy in ſauing ſinners. As Exod. 9. Rom. 9. Nowe God reſpecting and willing theſe thinges in that perſwaſion and enticement of Satan, and in mans aſſenting and yeelding thereunto: did notwithſtanding all this while hate the ſinne of both, and therefore did not wil it, neither cauſe it, but iuſtly permitted and ſuffered it to be done. For firſt, whatſoeuer things God doth, they are alwaies iuſt. 2. He was not bounde vntounto man to preſerue and confirme him in goodnes. 3. He would hauehave man to be tempted and to fall, that he might trie mans perſeuerance in true pietie towards God. 4. That he might manifeſt the weakenes of the creature. 5. That this fall might be an occaſion and way, to manifeſt Gods iuſtice and merciemercy. Theſe things very well agree with the nature and law of God. Now that they ſay, That man did not fall of his owne free will, except he had equall power as well to perſiſt in obedience as to fal: the conſequence is not of force, becauſe they reaſon from an ill definition of mans libertie, which they imagine cannot ſtand, if it be determined and ruled by God. But the whole ſcripture witneſſeth that it ſufficeth for the libertie of the creature, if the will be inclinable of it ſelfe to the contrarie, of that which it chooſeth, and doth of it owne accord chooſe that which the minde either liketh or diſliketh.

And hence alſo is that diſſolued, that they ſay, that man is not iuſtlie puniſhed of God, if he coulde not auoide his fall. For he that ſinneth willingly, or doth drawe on himſelfe the neceſſitie of ſinning, is iuſtly puniſhed, his owne conſcience accuſing him: neither is it vniuſt that hee is forſaken of God, and depriued of the grace of the holy ghoſt, who wittingly and willingly caſteth it away, and that hee ſuffer the puniſhment of this his ingratitude and contempt of God, although he cannot, God forſaking him, doe otherwiſe. For none is forſaken of God, except he be willing to be forſaken. As Math. 18. It muſt needes bee that offences ſhall come, but woe be vntounto that man, by whom the offence commeth.

At length they ſay, that God is made cruell, enuious, and far from bountie and merciemercy, Gods denial of grace no crueltie, but a way to greater merciemercy.if hee did not beſtow that grace vponupon man without which he knew man could not ſtand or cōſiſt in temptation; & yet would hauehave him tempted of the Diuel. But theſe and the like tauntinges and reprochinges of the woorkes and iudgementes of God, out of doubt are ioyned with great impietie, becauſe they ouerturne that grounde and principle, which is the firſt degree & ſtep to godlines & reuerence towards God, that is, that whatſoeuer God doth, it is good and iuſt, & not diſagreeing from his nature and lawe, whether the reaſon thereof bee knowen vntounto vsus, or vnknowen. Wherefore this aunſwere ſhould ſuffice, that it diſagreeth not from the merciemercy and goodneſſe of god, whatſoeuer hee doth. But there is not want alſo of other anſwers. As, that that deniall of grace doth not diſagree, but verie well agreeth with the merciemercy and bountie of god, when god will hauehave this to bee an occaſion of beſtowing a greater grace and benefite: as it is apparant in the fall and reſtoring of man. Againe, that that is not diſagreeing from merciemercy, or any other vertue, which doth appertaine to the manifeſting of the glorie of the chiefe good, which is god. For although it bee mercy not to reioyce in the ruine or deſtruction of his creature; yet merciemercy ought not to fight with iuſtice. Now it is iuſt, that more regarde ſhoulde bee had of the chiefe good, that is, god, both by himſelfe and by others, than of all the creatures: Wherefore very well doe agree together in god his merciemercy which will not the death of a ſinner, and his iuſtice which ſuffereth mankinde to fall, that by his fall the ſeueritie and goodneſſe of god may appeare.

The ſecond degree is in man fallen into ſinne, The ſecond degree of l…bertie after the fall, in man not regenerate.and being vnregenerate. In this ſtate the will verily doth worke freely: but yet is carried to euill onelyonly, and can doe nought elſe but ſinne, except it bee regenerated by the holy ghoſt. Or ſhorter; It is the fitnes & proneneſſe in man after his fall, beeing vnregenerate, to chooſe onelyonly euill. The reaſon is, becauſe men by the firſt Parentes fall, are deſtitute of the true knowledge of god, and of all inclination to obey him. Therefore no actions of the vnregenerate, be they neuer ſo notable, can pleaſe god, ſeeing they are not referred to this end, that god may bee honored by their obedience. This blindnes and corruption of mans nature doth the ſcripture liuely depaint out in very many places. Al the thoughts of man are euil. Pſalme. 59.11. 2. Cor. 3.5. Ephe. 2.3. Iere. 13.23. Math 7.18.We are not able of our ſelues to think any good thing. We vvere by nature the ſons of vvrath. Can the black Moore change his ſkin? Then may ye alſo doe good, that are accuſtomed to doe euil. An euil tree cannot bring forth good fruit. Wherfore the wil & ability to do good work…, is no more in the vnregenerats power than their creation.

The libertie which is in man now after his fall, and not yet regenerated and recouered, is the very bondage of ſinne.This libertie of the vnregenerate is the moſt wretched ſeruitude of ſinne, and very death in ſinnes, whereof the ſcripture treateth in many places: as Iohn. 8.34. Whoſoeuer committeth ſinne is the ſeruant of ſinne. Rom. 6.16. Know yee not that to whomſoeuer ye giuegive your ſelues as ſeruants to obey, his ſeruants ye are to whom ye obey, whether it be of ſinne vntounto death, or of obedience vntounto righteouſnes? 2. Pet. 2 19. Promiſing vntounto them libertie, & are themſelues ſeruants of corruption.

Free will to outward good action without an inward faith and obedience, is not freewill to good.1 Obiection. Nothing more eaſie, ſaith Eraſmus, than to keepe a mans hands from ſtealing. Againe, Socrates, Ariſtides, & manie others hauehave ſhewed and exerciſed manie vertues. Therefore they had free will to good before regeneration. Aunſwere. 1. This is an ill definition of a good worke and of free wil to good, which is a power of yeelding obedience pleaſing to God. The vnregenerat ſteale within by their luſt and deſire, though not by outwarde fact. That the vnregenerate contain their hands, that is, obſerue outward Diſciplin, this is alſo Gods benefite, who by his generall prouidence gouerneth alſo the heartes of the wicked, and bridleth their inbred wickednes, that it breake not forth and effect that which it would. But hereof it foloweth not that it is eaſie to begin inwarde obedience, or that to contain their hands from ſtealing is ſimply a good worke.The outward actions good in themſelues, are made euill by want of an inward faith. Neither are thoſe good works before God, that is, pleaſing vntounto God, which hauehave not ioined with them faith and inward obedience. But faith and inwarde obedience coulde not be in them, becauſe they were not regenerated.

Replie. 1. The workes of the law are good: Heathen men did the workes of the lawe: therefore the workes of heathen men were good. And by conſequence, heathen men alſo or vnregenerate, hauehave libertie of doing good. Wee anſwere to the Maior by a diſtinction: The works of the law are good; true, by themſelues: but they are made ill by an accident, & ſo are theſe workes of the lawe made ill by an accident, of the vnregenerate: becauſe they are not done by them for that ende and after that ſort which God commanded.

The remnants of ſpirituall life in the vnregenerat are not ſufficient to make their workes good.Replie 2. There remain alſo manie true notions in the minds of the vnregenerat, concerning god, and his will, & the right ordering of their life. Wherefore the will working according to theſe notions and the direction of true reaſon, doth not ſinne, but worketh well. Anſwere, firſt, Thoſe legal notions whether they belong to the firſt, or to the ſecond table of the Decalog, they are not perfect and ſufficient: And therefore God cannot bee rightly worſhipped according to theſe remaines or reliques of ſpirituall light, except there come thereunto the knowledge of God and his diuine will out of the word of God which is deliuered vntounto the Church. Further, Men not brought vp in the Church doe patch manie falſe thinges with theſe true imprinted notions of nature, and doe heape ſinnes vponupon errors. Thirdly, Such is the frovvardnes of the vvill and affections euen againſt the iudgement of rightlie informed and ruled reaſon, that they obeie not ſo much as thoſe naturall notions, much leſſe thoſe vvhichwhich are to be adioined out of the vvoord of god. Whence alſo are thoſe complaints euen of the heathen: I ſee the better and I like them, but I follow the worſe; & that accuſation of the Apoſtle, Rom. 1.18. The wrath of god is reueiled from heauen againſt all vngodlines and vnrighteouſnes of men, which withhold the truth in vnrighteouſnes: wherefore thoſe notions without the grace of the holy ghoſt doe not ingender true godlines in them.

2 Obiection. God commendeth vsus for good vvorkes. The praiſe and commendation which is giuen of God to our good workes doth not proue that they proceed from our ſelues, but rather are his giftes.Therefore good vvorkes are in our povver and vvill. Anſwere. This is a fallacie concluding of that which is no cauſe, as if it were a cauſe. God commendeth our good workes, not becauſe they are or can bee performed of vsus, without our renewing by the holy ghoſt; but becauſe they are agreeable vntounto his lawe, and good, and pleaſing vntounto him: yea becauſe they are his owne giftes and effectes in vsus; and wee his inſtrumentes vntounto whom hee communicateth himſelfe and his bleſſinges: according as it is ſaide Romans. 8. Whom he predeſtinate, them alſo he called.

Replie. Who doth not in ſuch ſort vvorke vvell, as that it is in his ovvne povver to doe either vvell or ill, hee deſerueth neither commendation nor revvard: but thoſe good things vvhichwhich men doe are not in their povver and arbiterment, therefore they deſerue not either commendation or revvardes for their vertues. Aunſwere. If the queſtion bee of deſert, wee graunt the whole Argument. For it is true, that no creature can deſerue or merite ought at gods hand; neither ought the praiſe or commendation or glorie bee giuen to vsus, as if the good which wee doe were of our ſelues, it beeing god who worketh whatſoeuer is good in all. But if they ſaie that neither rewarde nor commendation is iuſtly giuen; more is in the concluſion, than was in the premiſſes. For God, to teſtifie that righteouſneſſe pleaſeth him, and to ſhewe forth more and more his bountie and goodneſſe, doth adorne it with free rewardes.

How God is ſaid to wiſh our conuerſion and good workes; and yet they not thereby proued to be in our power.3 Obiection. What God doth wiſhe and will to bee done of vsus, that wee are able to performe by our ſelues: but God doth wiſhe and will our conuerſion, and our good workes: Deutronom. 32.29. Luke. 19.42. Therefore wee are able to performe them by our ſelues: And ſo conſequently, wee neede not the operation and working of the holy Ghoſt.

Anſwere. This reaſon is a fallacie deceiuing by the ambiguitie of the word Wiſh. For in the Maior propoſition it is taken, as it vſeth properly to ſignifie: in the Minor, not ſo. God is ſaide to wiſh, by a figure of ſpeache, called Anthropopathie, making God to be affected after the order of men; and therefore the kinde of affirmation is diuers in the Maior, and in the Minor. But God is ſaid to wiſh, in two reſpectes. Firſt, In reſpect of his commaunding and inuiting. Secondly, In reſpect of his louelove towardes his creatures, and in reſpect of the torment of them that periſh, but not in reſpect of the execution of his iuſtice. Replie. 1. He that inuiteth others, & is delighted with their wel doing, it foloweth thereof, that their wel dooing is in their owne power, & not in his who inuiteth them. But God inuiteth vsus, and is delighted with our well dooing: Therefore it is in our ſelues to doe vvell. Aunſwere. Wee denie the Minor; becauſe it is not inough, that God inuiteth vsus: but our will alſo to doe well muſt bee adioyned, which wee cannot hauehave but from god onelyonly. God therefore doth wiſh our conuerſion, and doth inuite all vntounto it, that is, hee requireth obedience towardes his lawe of all, hee liketh it in all, and for the louelove which hee beareth vntounto his creature hee wiſheth nothing more, than that all performe it, and all bee ſaued: but yet a will to performe it, they onelyonly hauehave, whom god doth regenerate by his ſpirite. Deutronom. 29.2. Yee hauehave ſeene all that the Lord did before your eies: yet the Lorde hath not giuen you an heart to perceiue, and eies to ſee, and eares to heare vntounto this daie. Reply. 2. Hee that commandeth thinges vnpoſſible to bee done is vniuſt. GOD commaundeth ſuch obedience, as is vnpoſsible to be doone. Therefore hee is vniust. Aunſwere. The Maior is to be diſtinguiſhed. He is vniust that commaundeth thinges vnpoſsible, except himſelfe first gaue an abilitie to perfourme thoſe thinges which hee commaunded: and Secondly, except hee, vvho is commaunded to perfourme them, hath lost that ability through his ovvne fault: Laſtly, except there bee ſome other endes and vſes of the commaundementes beſides his obedience, vvho is commaunded. But God had made man ſuch a one as was able to perfourme that obedience, which hee requireth of him. Wherefore man by his owne fault and folly leeſing, and of his owne accord caſting away this ability, God neuertheles hath not therefore loſt his right to require obedience of him, beeing dewe, and by him owed vntounto GOD his creator: But rather hee doth in right require it of all: Firſt, in reſpect of his glorie: becauſe hee is iuſt, and therefore doth of right require no leſſe nowe, than before Adams fall, our conformity and correſpondence with the whole Lawe. Secondly, that wee may ſubiect and ſubmit our ſelues vntounto God, and implore and craue his grace, when wee ſee him of right to require that of vsus, which thorough our owne fault we are not able to perfourme. Reply. 3. But not vve, but Adam, receiued and loſt this abilitie of perfourming obedience vntounto GOD. Therefore the Lavv is not vnpoſsible vntounto vsus thorough our ovvne fault. Aunſwere. Adam, as hee receiued this ability for himſelfe and his poſterity, ſo he loſt it from both.

Wherefore God doth in right depriue both Adam and his poſterity of his giftes and gtaces: Euen as a noble man by his diſobedience leeſeth a Lorde-ſhippe in fee graunted him of the Prince, not onelie from himſelfe,God commaunding thinges vnpoſſible, doth yet commaund them for good cauſes and to good ends. but alſo from his poſterity: neither doeth the Prince any iniurie to his Children, if hee reſtore not vntounto them the Lorde-ſhippe loſt by their Fathers fault and diſobedience. And if hee doe reſtore it, hee doeth it of free grace and mercy. Reply. 4. But yet, hee that commaundeth thinges vnpoſſible, doeth in vaine commaund them, vvhichwhich is neither the part of a vviſe man, nor of a iust. GOD in requiring good woorkes of thoſe, who through the corruption of their own nature hauehave no liberty or abilitie to doe them, commandeth things vnpoſſible: Therefore hee commandeth them in vain. Anſwere. The Maior is falſe, if it be meant of him, who in commanding things impoſſible doth withall make ſome able to perfourme them; and who hath alſo other cauſes which hee reſpecteth in commaunding them, beſides the doing of that which he commaundeth. But God doth ſo require obedience, which vntounto the vnregenerate is vnpoſſible to performe, that in requiring it hee doth withall make it poſſible in his choſen to be perfourmed. For in theſe by exhortation and precepts he woorketh, 1. That they giuegive vntounto him the praiſe of iuſtice and righteouſnes. 2. That they acknowledge their owne weaknes and impotency. 3. That they know hat they ought chiefly to aske of God, euen remiſſion of ſins, and the grace of the holy ghoſt, for the alone ſatisfaction of Chriſt. 4. That they being reconciled vntounto god, and renued by the holie ghoſt, receiue power and ability to obey god according to his whole Law, here in part and beginning, and in the life to come fully and perfectly. Wherefore the requiring of an impoſſible obedience, is in reſpect of the elect a great benefit: becauſe it is the waie to receiue a poſſibility. Now in the reprobate, God, in commanding them that which they ſhal not be able to doe, hath beſides other vſes alſo theſe.

1 That they maie at leaſtwiſe obſerue outwarde order and diſcipline 2. that their wickednes and ſtubburnnes may be opened. 3. That they maie be left excuſeles, & the iuſtice of god in puniſhing them made more conſpicuous and manifeſt. Wherefore god doth not in vaine require thoſe things of the reprobate which they by their own power cannot perform. Reply. 5. But God ſeemeth to bee cruell, who propoſeth commaundementes, whereby ſome, being deſtitute of grace to obey, maie bee the more hardned and more grieuouſlie condemned. Anſwere. He is not cruell Firſt, becauſe he is not delited with the frowardnes, deſtruction and torment of the wicked. Secondly, becauſe hee doth not owe that gace vntounto anie: ſo that if he had ſuffered al mankind to periſh, he could not therefore hauehave been accuſed of cruelty. Thirdly, becauſe in his iuſt iudgement, willing to ſhewe in ſome, both the weakenes of the creature, and alſo his iuſtice and power in puniſhing ſinne, he leaueth them in ſinne and deſtruction, into which he permitted them to run. Rom. 9. And hereby we eaſily vnderſtand, in what ſenſe thoſe common ſayings of Hierom are to be taken, Let him bee accurſed, who ſaith, that God commandeth things vnpoſſible: And, Let him be accurſed, who ſaith, that the Law is poſſible without grace. For it is vnpoſſible to the vnregenerate: it is poſſible, as concerning perfect obedience to man not yet fallen, or wholy reſtored: but to the regenerate which are not yet glorified & wholy reſtored, it is poſſible, by the imputation of Chriſtes ſatisfaction, and by the inchoation or beginning of newnes of life, which is wrought by the holy ghoſt in them, in this life.

4 Obiection. That which cannot bee auoided is not ſinne. The ineuitablenes of an ill action doth not take away ſinfulnes from it.The vnregenerate cannot auoid ſinne. Therefore their woorks are not to be accounted ſinnes. Aunſwere. Wee deny the Maior. For it is enough to make it ſinne, if it bee voluntary. And how much the more neceſſarily men ſinne, with ſo much the greater wil they ſinne. They cannot therefore pretend neceſſity to cloake their fault. This doth the example of the Diuel proue, who ſinneth ſo much the more grieuouſly how much the more neceſſarily he ſinneth, wittingly and willingly ſtriuing againſt God, and contumeliouſly deſpiting him. But they doe vainly and wickedly cauil, That the iustice of God doth not impute thoſe ſinnes to the Diuel, which he neceſſarily doth commit after his corruption: Likewiſe, That the Diuel is now finally and without hope of pardon cast away of god, but men hauehave power yet in this life either to perſiſt in ſinne, or to forſake it, and therefore thoſe actions onelyonly of theirs are ſinnes, in which ſinne cannot be auoided. For God is wrath with all ſins of men & Diuels, and puniſheth all ſinnes with eternall paines, or with equiualent puniſhment vntounto eternal. Neither doth therefore neceſſary and ineuitable or vnauoidable ſinne ceaſe to be ſinne, for that there is or is not hope of obtaining recouery and pardon. For whatſoeuer is committed againſt the law of God, that is ſinne, whether it can be auoided, or not auoided, whether he who ſinneth forſaketh his ſin, or perſiſteth in it.

5 Obiection. They who cannot but ſinne, They who neceſſarily ſinne are not vniuſtly puniſhed, be-are vniuſtly puniſhed. But the vnregenerate cannot but ſinne. Therefore God doth vniuſtly puniſh them. Aunſwere. They who neceſſarilie ſin, are vniuſtly puniſhed, except that neceſſity come voluntarily, and by their own wil. But men hauehave drawen vponupon them that neceſſity voluntarily, in the firſt parentes, and themſelues alſo doe willingly ſinne. Therefore God doth iuſtly puniſh them.

6 Obiection. They who hauehave not equall and like abilitie to chooſe good or euill, must needes be either all good or all euill. The vnregenerate hauehave not like abilitie to chooſe good or euill, but onelie libertie to chooſe euill. Therefore they must needes bee all alike euill. Anſwere. If the argument bee vnderſtood of humane nature, as it is without the grace of the holie ſpirite, it is wholy to bee graunted: for it is certaine that all men before regeneration are alike and equally eſtranged from faith and conuerſion, yea neither would they obſerue outward diſcipline and behauiour, except God bridled them, that they ſhould not commit outrages. Gen. 20. I kept thee, that thou ſhouldeſt not ſin againſt me. But if they conclude, that all muſt needes continue alike euill, when the holie ſpirit moueth and inclineth their harts and minds to conuerſion, there is more in the concluſion, than in the former propoſitions. For as it is vnpoſſible that they ſhould be cō uerted whom God mooueth not, ſo is it not onelyonly poſſible, but alſo neceſſary, that they whom he voutſafeth the grace of regeneratiō, ſhold be cōuerted. Ioh. 6.37. Al that the father giueth me, ſhall come vntounto me. Reply. It is ſaid, Hoſe. 13. Thy deſtruction cōmeth of thy ſelfe Iſrael. Iſa. 59.2. Your iniquities hauehave ſeparated between you & your god. Therfore the cauſe of this difference, that ſome are cōuerted, & ſome not; is in the wil of mā, & not in the beſtowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, ſo are ſome better than others, as that they take that grace which others refuſe. But Hoſe as addeth an anſwere. In me onlie is thy helpe. Hee ſheweth that our ſafetie doth ſo depend of God, that we cannot hauehave it without his ſingular mercy & grace: wherefore deſtruction commeth of thoſe that periſh, as concerning the merit of puniſhment: but this taketh not away the ſuperiour cauſe, that is Gods reprobation. For the laſt cauſe taketh not away the firſt cauſe. The ſame is aunſwered to that of Iſa. Sinnes ſeparate the choſen from God for a time, the reprobate for euer; but yet the diuine purpoſe and counſel of God going before, by which God decreed to adioine thoſe vntounto him, or to caſt them from him, whom it ſeemed good to him ſo to deale with. Rom. 9.18. He hath merciemercy on whom he wil, and whom he will he hardeneth.

7 Obiection. Hee that hath not libertie to doe good, The woorde of god not without good cauſe declared to the vnregenerate.and eſchevve euil, is in vaine preſſed vvith precepts and doctrine: but the vnregenerate hauehave not libertie to doe good vvoorkes and omit euill: therefore obedience is in vaine commanded them. Anſwere. The Maior is to be denied, for when god doth ſuffer his wil to bee denounced to the wicked, either hee doth together lighten them and moue them within by his ſpirite to obay his voice, or pricketh them with the prickes of conſcience, either to obſerue externall order and diſcipline, or not ſo much to perſecute the knowen trueth; or he doth diſcouer their hypocriſie & madnes in oppugning it, or hee maketh manifeſt their weakeneſſe and ignoraunce, and at length maketh them inexcuſable in this life and in the laſt iudgement. Reply. 1 Whoſe conuerſion and obedience dependeth of the grace of god, hee hath no neede of exhortations and precepts. But in them alſo vvho are conuerted, their conuerſion dependeth of grace. Therefore precepts are vaine and needeleſſe. Wee make anſwere to the Maior, by a diſtinction. If conuerſion depend of grace, ſo that the ſpirite doth not adioine doctrine as an inſtrument, whereby to teach their mindes, and mooue their heartes; let this verily bee graunted: although as it hath beene before ſaide, there remaine as yet other vſes of Doctrine. But when it hath pleaſed God by this inſtrument both to lighten and mooue or incline mens mindes to faith and obedience, the Maior is falſe. For it is written, Romanes 1. The ghoſpell is the povver of God vntounto ſaluation to euerie one that beleeueth.

2 Reply. It is not merciemercy, but crueltie to propound precepts and Doctrine to thoſe, vvho are denied the grace of obeieng, and vvho are by it more hardened, and more grieuouſlie condemned. God therefore doeth not this vvho is exceeding mercifull. Wee deny againe the Maior. 1 Becauſe Gods exceeding mercy doth not take awaie his iuſtice. 2 Becauſe he ſo will hauehave them to bee made inexcuſable by the preaching of his heauenlie Doctrine, as that in the meane ſeaſon, he reioyceth not at their deſtruction, and puniſhment: But for the manifeſtation of his iuſtice, (whereof that greater regard ſhoulde bee had than of all the creatures, euen Gods iuſtice it ſelfe requireth) hee will that which otherwiſe hee abhorreth in his mercy and goodnes towardes all creatures, as Ezechiel ſaith, 21. I wil not the death of him that dieth.

4 Readines of minde to receiue grace is not before conuerſion but after.8 Obiection. He that prepareth himſelfe to receiue grace by which he maie doe good works, he now doth woorkes, pleaſing to God: But men prepare themſelues to receiue grace. Therefore alſo before regeneration they doe works pleaſing to god. We deny the Maior: which yet theſe places ſeeme to proue. 1. Sam. 7. Prepare your hart vntounto the Lord. Act. 10. The praiers and almes of Cornelius before he was taught and baptized of Peter, come vp into remembrance before god. But in theſe and the like places to prepare, or to hauehave in readines, or to confirme the hart, is not to doe works before the conuerſion, by which god maie bee inuited to beſtowe the grace of regeneration vponupon men: but it ſignifieth that a readie and firme will of obeying god and perſiſting in true godlineſſe is ſhewed of thoſe which are already regenerated and conuerted. For the people of Iſraell had repented when Samuell ſaid this vntounto them. For there goeth before in the ſame place, al the houſe of Iſrael lamented and followed the Lord: Likewiſe Cornelius before he was taught of Peter that Ieſus was the Meſſias, is ſaid to hauehave beene then godly and ſeruing god, and ſo calling and inuocating on him, that his praiers pleaſed God and were heard.

Albeit good woorks are ſaid to be ours, yet it followeth not that we are authors of them, but the inſtruments whereby the author worketh them.9 Obiection. The workes which are not in our power to performe, are not our workes, neither are truly and properly ſaid to be done by vsus: But good woorks are ſaid to bee ours, and to be done by vsus: Therefore it is in our wil to do them, or not to do them. We deny the Maior. For they are not therefore ſaid to be ours or to be done by vsus, bicauſe they are of our ſelues: but becauſe God worketh them in vsus, as in the ſubiect, and by vsus as inſtruments, and that ſo, as our wil doth them of her owne proper motion, although not except it be renewed, raiſed, and guided by the holy ghoſt. For beeing regenerated and moued by him we are not idle, but he working in vsus we our ſelues alſo woorke wel, and that freely without conſtraint. For by regeneration the wil is not taken away, but corrected, as which before would onelyonly that which is euil, will now that which is good. Eph. 2.10. We are his workmanſhippe created in Chriſt Ieſus vntounto good works which god hath ordained that we ſhould walk in them.

10 Obiection.God helpeth vsus in working, and yet beginneth our working in vsus. He that is holpen by another in conuerſion and in beginning good workes, doth ſomewhat of them himſelfe, before he is holpen. For he that hath help beginneth the action. God helpeth vsus, wherefore it is of our ſelues to begin good works. The Minor is proued. Marc. 9. I beleeue Lord; but help my vnbeliefe. Rom. 8. The ſpirit helpeth our infirmity. Aunſwere. Nothing cā folow in concluſiō of mere particular propoſitions. For the Maior here is not vniuerſall, ſeeing not onelyonly he may help who beginneth a work, but he alſo in whom it is begun and accompliſhed by another. Now ſo doth god help vsus, that himſelfe doth firſt breede and engender in vsus true knowledge of him, and an inclination to obey him, and the beginninges of good motions, & doth encreaſe alſo and perfect the ſame begun by him. But he is therefore ſaid to help vsus, becauſe he doth ſo work in vsus, that we are not idle but work while he worketh: and yet we are able no more to perſiſt, or to bring it to an end, without him, than to begin it. And therefore we being inclined, moued, and gouerned by him, wil alſo our ſelues of our owne accord, and are able to work wel, and do work wel, that is, becauſe God worketh good things not onlie IN vsus, but alſo BY vsus as ioint workers with him. Phil. 1.6. he that hath begun this good work in you vvil perfourme it vntil the daie of Ieſus Chriſt. & 2. 13. It is god who worketh in you both the wil & the deed, euen of his good pleaſure. Reply. The beginning, & proceeding & accompliſhment of conuerſion is the free work & gift of god. Therefore mans wil when he is conuerted doth nothing, but is meere paſſiue. There ſhould bee no vſe alſo (as hath bin ſaid before) of lawes, diſcipline, doctrine, exhortations and ſuch like. Anſwere. We deny the conſequence of this reaſon: becauſe the reaſon proceedeth from the putting of the firſt cauſe, to the remouing of the ſecond or inſtrumētal cauſe. Again it is a mere fallacy cōcluding that to be ſimply ſo, which is but in ſome reſpect ſo. For firſt, the wil as alſo the whole man renued, is both the ſubiect and inſtrument cooperating and iointly woorking of his conuerſion, that is, is conuerted of god, and doth conuert himſelfe. For the action of god conuerting & inclining the wil goeth before the aſſent of the will, not in time, but in nature only. Secondly the holy ghoſt regenerating & cōuerting vsus, woorketh in vsus both new qualities, in receiuing wherof we are mere pasſiue & work not our ſelues (For we cānot make to ourſelues a fleſhy hart of a ſtony,No generall preuenting grace in vsus which wee hauehave in our owne power to vſe o… refuſe: but the ſpecial grace of the ſpirite onelie worketh in vsus conuerſion, the want whereof cauſeth our continuance in ſinne. & God worketh in vsus euen to wil) & alſo new actions, in working which we are both paſſiue and actiue. For we being regenerated by gods ſpirit are not ſtocks but ioint workers with him, becauſe we are made of vnwilling & vnfit to good, willing & fit, & able to do good. Thirdly the holy ghoſt worketh this regeneration not without precepts, doctrin, & other means, but by thē: becauſe it ſo pleaſed him. Wherfore they cānot be neglected without ſhewing an impious & wicked contēpt of god himſelf. But here eſpecially our aduerſaries wil reply again, that indeed we cannot be cōuerted to god, except his grace preuent vsus, & moue vsus to cōuerſion: but this grace preuē ting thoſe who are to be conuerted, is ſo far giuē to al, as it is in thē ſelues, or in their own power to vſe it or refuſe it, that is, to be turned from, or to perſiſt in ſin. And then at length, they who hauehave vſed rightly that firſt & vniuerſal grace preuēting al men, that is, hauehave by their libertie applied thēſelues to chuſe that good, vntounto the chuſing whereof they are ſollicited, but yet not effectually moued of god. VntoUnto theſe is giuen alſo the ſubſequent, & ioint-working grace, ſo that what they could not hauehave performed without this, this now cō ming between, they may do, that is, may truly turn vntounto god & perſeuere. This they proue by ſentēces of ſcripture which ſeem to hang the grace of god vponupon the condition of mans vvil. Zac. 1. Turn to me, & I wil turn to you, Iſa. 1.19. If ye cōſent, ye ſhal eat the good things of the earth. Ier. 7. I called you & ye anſwered not. But it is certainly manifeſt out of the Scripture, that neither anie man can be cōuerted, except the holy ghoſt be giuen him, neither is he giuen to al men of god, but to thoſe only whō he of his free mercy vouchſafeth this benefite, ſo that the cauſe is not to be ſought in mē, but in god alone, why theſe rather thā they, beleeue gods voice & ar turned vntounto him: & therfore al truly might be cōuerted as cōcerning the liberty & power of god, & the chāgeable nature of mans wil, but not, both in reſpect of the auerting of their nature frō god, & of that in-bred corruption in al which may indeed betakē away by god, but cānot without his working, be laid aſide or put off by vsus, & alſo in reſpect of the vnchangeable decree of god, wherby god hath determined to leaue ſome in ſin & deſtructiō, into which he hath permitted them to fal: & therefore either not to lighten their minds with his knowlege, or not to renu their harts & wils with new inclinations or powers; nor effectually to moue thē to yeeld obedience to the known truth. Neither do the teſtimonies teach otherwiſe which the aduerſaries ale age. God willeth vsus to turne to him, that he may turn to vsus, that is, may turne away & mitigate our puniſhments, & beſtowe his benefits vponupon vsus; not as if our cōuerſion were in our own power, but becauſe he wil effectuat & confirm theſe precepts & commandements in the harts of his choſen. Hee promiſeth good things to thoſe who wil obey him, not as if it were in our power to wil obedience, but becauſe he wil ſtir vp by his promiſes that wil in vsus. He chargeth the ſtubburn with their wickedneſſe, not as if it were in their owne power to put it off, but becauſe he wil by accuſing their wilful ſtubburnnes take away al excuſe from them when he iudgeth them.

Again they vrge,The will of receiuing Gods grace goeth not before faith & conuerſion, but is part and the beginning thereof. Although no man can bee conuerted to doe wel without grace, yet not only the conſequent gifts & benefits of god, but the firſt grace alſo of his holy ſpirit whereby we are conuerted, al who are willing may hauehave, ſeeing god promiſeth that he wil giuegive to al, that wil. As Iſay. 1. Apoc. 3. Iſay. 31. Al ye that thirſt, come to the waters. But al may wil. Therfore al may be conuerted. We deny the Minor. Reply. The wil of receiuing goeth before the receiuing it ſelfe. Therfore they who as yet hauehave not grace, may hauehave wil to receiue it. We deny the Antecedent as cōcerning the grace of conuerſiō. For no man can deſire this, except he hauehave the beginning of it in him. For it is god who worketh in vsus, both to wil and to doe. Wherefore the wil of beleeuing and repenting is the very beginning of faith and conuerſion, the which whoſoeuer hauehave true and vnfeigned, it is encreaſed and perfected in them, as it is ſaide;Gods promiſes, not vnprofitable though made with an vnpoſſible condition to the vnregenerate, which yet is made poſſible to the regenerat by Chriſt. Hee that hath begunne this good vvoorke in you vvill perfourme it

11 Obiection. They gather alſo and collect theſe ſayinges which promiſe Gods bounty with a condition of our obedience. As, If thou vvilt enter into life, keep the commandements. Likewiſe, Do this, & thou ſhalt liue. Out of theſe, thus they reaſon, A promiſe which hath adioined an vnpoſſible condition is vnprofitable and mocketh him, vntounto whom it is made. But Gods promiſes hauehave an impoſſible condition. Therefore they are all vncertaine, yea neuer to be perfourmed, and nothing but a mockerie. Aunſwere. Firſt wee deny the Maior. For the promiſe euen in thoſe, who receiue it not, hath this vſe, that it may bee made manifeſt, that God doth not reioice at the deſtruction of any, and that hee is iuſt in puniſhing, when as he doth ſo inuite thē vntounto him, who through their ingratitude contemne and refuſe gods promiſes. Secondly we diſtinguiſh: that vntounto them indeed the promiſe is vnprofitable, to whom the condition adioined is neuer made poſſible through faith and grace of iuſtification by Chriſt, and of regeneration by the holy Ghoſt. But ſo it is made poſſible vntounto the elect. Wherefore God deludeth nether, but earneſtly declareth to both of them, what they ought to be; vntounto whom he giueth euerlaſting life, and how vnwoorthy they are of Gods benefites, and ſhall neuer bee partakers of them, vnleſſe by the free mercy of God, they be exempted from deſtructiō: further alſo he allureth more and more and confirmeth the faithful to yeeld obedience. Laſtly they cite alſo other ſayings which ſeeme to place conuerſion and good-woorks in the will of men; Pſal. 119. I hauehave applied my heart to fulfil thy ſtatutes. 1. Ioh. 5. verſe 18. He that is begotten of god keepeth himſelfe. Theſe & the like ſayings attribute the woorke of god vntounto men: firſt becauſe they are not only the obiect, but the inſtrumēt alſo of gods woorking which the holy ſpirite exerciſeth in them. Then, becauſe they are ſuch an inſtrument, which being renewed and moued by the holy ſpirit; doth alſo it ſelfe woorke together and mooue it ſelfe. For there is not one effect aſcribed vntounto the holie ghoſt, and another to mans will, but the ſame to both: vntounto the holie ghoſt as the principal cauſe, vntounto mans will as a ſecondarie and inſtrumentall cauſe.

The third degree of libertie in man regeneratedThe third degree of libertie, belongeth to man in this life, as he is regenerated, but not yet glorified, or in whom regeneration is begun, but not accompliſhed or perfected. In this ſtate the will vſeth her libertie not onelyonly to worke euill, as in the ſecond degree, but partly to doe ill, and partly to do well. And this is to be vnderſtood two waies: Firſt, that ſome works of the regenerate are good and pleaſing to God, which are done of them according to Gods commandement, but ſome euil & diſpleaſing to god, which they do contrary to the commaundement of God: which is manifeſt by the infinit fallings of holy men. Secondly, that euen thoſe good works which the conuerted doe in this life, albeit they pleaſe God by reaſon of Chriſtes ſatisfaction imputed vntounto them, yet are they not perfectly good, that is, agreeable to Gods law, but vnperfect, & ſtained with many ſins: & therefore they cannot if they be beheld without Chriſt, ſtand in iudgement & eſcape damnation.The cauſe of the renewing and beginning of this liberty in man to good, is the ſpirit working by the wil. The cauſe for which the wil beginneth to work well, is this: becauſe by the ſingular grace or benefite of the holy ſpirit mans nature is renewed by the word of God, there is kindled in the mind a new light & knowlege of god, in the hart new affections, in the wil new inclinations, agreeing with the Lawe of God, and the will is forcibly and effectually mooued to doe according to theſe notions and inclinations, and ſo it recouereth both the power of willing that which God approueth, and the vſe of that power, and beginneth to bee conformed and agreeable to God, and to obey him. Deut. 30.6. The Lord thy God wil circumciſe thy hart & the hart of thy ſeed, that thou maieſt louelove the lord thy god with al thine heart. Ezec. 36.26. A new hart wil I giuegive you, and a newe ſpirit wil I put within you, and I wil take away the ſtony hart out of your body, and I wil giuegive you an heart of fleſh, and I wil put my ſpirit within you, and cauſe you to walke in my ſtatutes. Act. 16. The Lord opened the hart of Lidia, that ſhe ſhould attend to thoſe things which were ſpoke of Paul. 2. Cor. 3. Where the ſpirit of the Lord is, there is libertie. Why the will in the regenerate vſeth liberty not onelyonly to good, but to euil alſo.The cauſes for which the will vſeth her libertie not onelyonly to the chooſing of good, but of euill alſo, are in number two. The firſt, for that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of GOD, neither as concerning our inclinations to obey GOD: and therefore in the beſt men, while they liue here, remaine ſtil many and great ſinnes both originall and others. The Second, for that the regenerate bee not alwaies ruled by the holy ſpirite, but are ſometimes for a time forſaken of GOD, eyther for to try, or to chaſtiſe, or humble them, but yet are recalled to repentaunce, that they periſh not. Of the firſt cauſe it is ſaid, Rom. 7. I knowe that in me, that is, in my fleſh dwelleth no good thing: for to wil is preſent with mee, but I finde no meanes to performe that which is good. Marc. 9. I beeleue Lord, but help thou my vnbeliefe. Of the ſecond cauſe it is ſaid Pſa. 51. Take not away thy holy ſpirit from mee. Iſaiah 63.17. O Lord, why haſt thou made vsus to erre from thy wayes, and hardned our heart from thy fear? Returne for thy ſeruaunts ſake. 1. Kings. 8.57. The Lorde our God bee with vsus that hee forſake vsus not, neither leaue vsus. Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde: neuer continueth in the ſame ſtate.

Hence are deduced theſe 2. concluſions: firſt, as man corrupted, before he be regenerated can not begin new obedience pleaſing & acceptable vntounto: God So he that is regenerated in this life, although he beginne to obey God, that is, hath ſome inclination and purpoſe to obey God according to all his commaundementes and that vnfained, though yet weak and ſtrugling with euil inclinationes, affectiones, and deſires, and therefore there ſhine in his life and manners a deſire of pietie towardes God and his neighbour: yet can hee not yeeld whole and perfect obedience to God: becauſe neither his knowledge, nor his louelove of God is ſo great and ſo ſyncere, as the law of God requireth, and therefore is not ſuch righteouſnes as may ſtande before God, according to that ſaying, Pſal. 143.2. Enter not into iudgement with thy ſeruaunt, for in thy ſight ſhall none that liueth be iuſtified. The ſecond: They who are ōcuerted can no farder retein good inclinations, neither thoughts and affections, and a good purpoſe, to perſeuere and go forwarde therein, than as the holy ſpirit worketh and preſerueth theſe in them: for if he guide and rule them, they iudge and doe aright: but if he forſake them, they are blinde, they wander, ſlip and fall away: yet ſo, that they periſh not, but repent and are ſaued, if ſo bee they were euer truely conuerted. 1. Cor. 4. What haſt thou, that thou haſt not receiued? If thou haſt receiued it, why reioiceſt thou as if thou haddeſt not receiued it? Philip. 1. I am perſwaded that hee who hath begun this good worke in you, will performe it vntill the daie of Ieſus Chriſt. Phil. 2.13. It is God that worketh in you both the wil and the deed, euen of his good pleaſure. Ioh. 15. Without me you can doe nothing. 1. Cor. 1.8. Who ſhall alſo confirme you vntounto the end that yee maie bee blameleſſe in the day of our Lorde Ieſus Christ. 1. Cor. 10.13. GOD is faithfull which will not ſuffer you to be tēpted aboue that you be able, but wil euen giuegive the iſſue with the tētation, that yee may be able to bear it. 1. Pet. 1.5. You are kept by the power of God through faith to ſaluation.Reaſons to proue the former doctrine,

This doctrine, that the regenerate neither perfectly nor continually can obey God, and that as the beginning ſo the continuance of our conuerſion dependeth of God; is confirmed, beſides theſe teſtimonies, by euidēt reaſons; as, that we receiue all good things from God, Iames 1. much more then theſe good things which are the greateſt of all, that is our conformity with God, and perſeuerance therein.

2 Againe: Nothing can be done beſides the eternal decree of God. But the good works, which the conuerted doe, God from euerlaſting did decree; Epheſ. 2.10. We are his workmanſhip created in Christ Ieſus vntounto good works, which God hath ordained that wee ſhould walk in them: Ier. 1.5. Before I formed thee in the womb, I knew thee, & before thou cameſt out of the womb, I ſanctified thee. wherfore they are able to do neither more nor leſſe of ſuch workes, than God hath decred to worke in thē by his ſpirit.

3 Againe: The gifts of the holy ſpirit are not in the wil and power of men, but in the power of the ſpirit who diſpenſeth them. 1. Cor. 12.11. All theſe things worketh euen the ſelfeſame ſpirite, diſtributing to eueryevery man ſeuerallie as he will. Eph. 4.7. VntoUnto eueryevery one of vsus is giuen grace, according to the meaſure of the gift of Christ. 2. Theſſal. 3.2. All men hauehave not faith. Nowe perſeueraunce in true godlines, and a will and deſire to perſeuere, and the crauing of the confirmation, ſtrengthning and aide of the holie ſpirite, are no leſſe the gift of the holie ſpirit, than regeneration it felfe, and faith, and conuerſion, as hath bin ſhewed before. Wherefore to perſeuere in faith and conuerſion, is no more in our power, than to beleeue, and to be conuerted.

4 Againe: In whoſe power and arbiterment our perſeuerance is, he is the preſeruation of our ſafety. But God, and not we, is the autor and preſeruer of our ſafety. Iohn 10. No man ſhall plucke my ſheepe out of my hand: Therefore our perſeueraunce is not in our owne power and arbiterment, but in Gods.

5 Laſtly, As our conuerſion, ſo alſo our perſeueraunce is the free gift of GOD: that is, As God findeth no cauſe in vsus why to conuert vsus: ſo neither findeth he cauſe in vsus, whereby hee ſhould bee mooued to keepe vsus beeing conuerted, that wee doe not defect or fal. For neither is there cauſe in vsus why hee ſhould more keepe vsus from falling away, than our parentes in Paradiſe: Neither is the chiefe cauſe in the Saintes themſelues, why God ſhould defend ſome rather than ſome againſt tentations and ſinnes, as Samuel and Ioſaphat, rather than Sampſon and Dauid. But if to perſeuere were in our power, or not to perſeuere, then the cauſe of this diuerſity ſhould bee in vsus. Wherefore perſeuerance in godlineſſe, and abſteining from ſin is not to be aſcribed to our ſelues, but to the mercy of God.

But againſt the former ſentence, to witte, that euen the beſt woorckes of the Saintes in this life are not perfectly good: and therefore are not able to ſtande in the iudgement of God and to pleaſe God, but by the imputation of Chriſts ſatisfaction, the papiſts oppoſe themſelues.

1 Obiection. The woorks of Chriſt and the holie ſpirit, ſaie they, cannot be impure, and not pleaſe God. The good workes of the regenerate, Chriſt worketh in them by his ſpirit: vvherefore it is neceſſarie and muſt needes be that they are pure and perfect, and pleaſe God euen as they are conſidered in themſelues. For God cannot condemne his owne woorkes, although he examine them according to the rigor of his iudgement. We anſwere to the Maior: The workes of God are pure and woorthy no reprehenſion,The good works of the regenerat are not perfect ſo long as thēſelues who work iointly with the ſpirit, are not perfect. as they are the woorkes of God, and ſuch as God woorketh: but not as they are depraued by the creatures: neither are they alwaies pure, which are not the workes of God only, but the creatures alſo. For theſe, as they are of God, are voide of all fault: but as they are doone by the creatures, they are good alſo and without reprehenſion, if the creature, by which God worketh them, be perfectly conformable to the will of GOD; but impure and vnperfect, and according to the ſentence of the Lawe ſubiect to damnation, if the creature, by which God woorketh thē, be corrupt & vitious, that is, depraued by the not knowing of God, and by auerting from God.

2 Obiection. God cannot condemne the members of his Sonne. Rom. 8.The imperfections of the regenerate and their workes ar blotted out and pardoned in Chriſt. There is no condemnation to them that are in Christ Ieſus. The regenerate are the members of Christ. Therefore euen as they are conſidered in themſelues, they and their woorkes cannot bee condemned in the iudgement of God. Anſwere. There is more in the concluſion than in the premiſſes. For this onelyonly followeth, That the Saintes cannot bee condemned: but this commeth in reſpect of Chriſt his ſatisfaction imputed to them, not in reſpect of their owne obedience, which pleaſeth GOD: not becauſe it perfectly agreeth with the Lawe, but becauſe the defectes, and faultes which cleaue vntounto it, are pardoned through Chriſt.

3 Obiection.How Chriſt wil render vntounto euerie one according to his woorkes. Chriſt in iudgement will render vntounto euerie one according to his woorkes. But the ſeueritie of Gods iuſtice dooth not render good according to woorkes which are not perfectlie good. Wherefore the woorkes of Sainctes are ſo perfect, as that they can not bee condemned in the iudgement of God. Wee aunſwere vntounto the Maior: The iuſtice of GOD dooth not render good, but according vntounto perfect woorkes, if hee iudge legallie, according to the couenaunt of perfect obedience towardes the Lawe. But hee rendereth good alſo, according to imperfect woorkes, and ſuch as deſerue damnation, except the ſinne that cleaueth vntounto them be pardoned, when as hee iudgeth according to the goſpell, that is, not according to the couenaunt of woorkes, or our owne obedience, which ſhoulde ſatisfie the Lawe, but according to the couenaunt of faith, or of the righteouſneſſe of Chriſt applied vntounto vsus by faith: and yet according to workes, as according to the tokens, or teſtimonies of faith, from which they proceede, and which they, as effectes thereof, doe ſhewe to bee in men.

4 Obiection. The Scripture in manie places aſcribeth perfection of good woorkes to Saintes, euen in this life, and ſaith that they are perfect, and did walke with their whole and perfect heart before God. Pſalme 119. I hauehave ſought thee with my whole heart: and in the ſame Pſalme, Bleſſed are they that keepe his testimonies, and ſeeke him with their whole heart. Geneſ. 6. Noah was a iuſt and vpright man in his time. 2. Chron. 15.17. The heart of Aſa was perfect in all his daies. Matth. 5.In what ſenſe the Scriptures ſometimes aſcribe perfection of workes to the regenerate in this life. Bee yee perfect, as your father, in heauen is perfect. Anſwere. Firſt theſe and the like ſpeeches ſpeake of that perfection which is not of degrees, but of partes, or of the integritie and ſyncerity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not onelyonly all the parts of obedience, but that degree alſo, which the law requireth in vsus. Such a perfection hauehave not the regenerate in this life: They hauehave indeede all the partes of obedience begun in them, but yet weakely, ſo that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof vntill they inioy the life to come. The perfection of partes is the integrity of obedience, or whole obedience, begun according to the whole law: or, it is a deſire and endeuor to obay God, and withſtand corrupt luſtes, according not to ſome only, but to al the commandements of his lawe. The perfection of ſecuritie, is a deſire or ſtudie of obedience and godlineſſe, not fained, but true and earneſt, albeit ſomewhat bee wanting to the partes, as touching the degree. This perfection, to wit, both the integritie and ſyncerity of obedience, is in al the regenerate. For vntounto them is it proper, to ſubmit themſelues to the commaundementes of God, euen to all without exception, and to beginne in this life all the partes of true godlineſſe, or obedience. This is called alſo the iuſtice of a good conſcience, becauſe it is a neceſſarie effect of faith, and pleaſeth God through Chriſt.

And albeit in all men, euen in the moſt holy, much hypocriſie remaineth, as it is ſaide, Euerie man is a lyer: yet there is a great difference betweene them, who are wholy hypocrites, and pleaſe themſelues in their hypocriſie, hauing no beginning or feeling of true godlineſſe in their hearts, and thoſe, who acknowledging and bewailing the remnantes of hypocriſie which are in them, hauehave withal the beginnings of true faith and conuerſion vntounto God. Thoſe hypocrites are condemned of GOD: theſe are receiued into fauour, not for this beginning of obedience in them, but for the perfect obedience of Chriſt which is imputed vntounto them. And therefore to this declaration or expoſition, another is alſo to be added: That they who are conuerted are perfect in the ſight of God, not onelyonly in reſpect of the partes of true Godlineſſe, which all are begunne in them, but alſo in reſpect of the degrees of the true and perfect righteouſneſſe of Chriſt imputed vntounto them: As it is ſaid, Coloſſ. 2.10. Yee are compleate in him. Heb. 10.14. With one offering hath he conſecrated for euer them that are ſanctified. But they reply, that the perfection alſo of degrees is attributed vntounto the Saintes in the Scripture. 1. Corint. 2. verſ. 6. Wee ſpeak wiſedome among them that are perfect. 1. Cor. 14. Be perfect in vnderſtanding. Eph. 4. verſ. 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God, vntounto a perfect man, and vntounto the meaſure of the age, of the fulneſſe of Christ. But theſe places alſo doe not call them perfect, in reſpect of the Law of God, that is, in reſpect of that degree of knowledge and obedience which the Law requireth in vsus: but in reſpect of the weaker, who hauehave leſſe light and certainty and readines, confirmed by vſe and exerciſe to obey God, to reſiſt carnall luſtes, and to bear the croſſe. For ſo is this perfection expounded, Heb. 5. and Epheſ. 4.14. That we be no more children, wandering and carried about with euerie wind of doctrine. Philip. 3.12. Not as though I had alreadie attained to it, or were already perfect. They oppoſe againſt theſe aunſweres a place out of 1. Iohn 4. verſ. 17. Herein is the louelove perfect in vsus, that we ſhould hauehave boldneſſe in the daie of iudgement for as he is, euen ſo are we in this woorld. There is no feare in LoueLove, but perfect LoueLove casteth out feare, for feare hath painfulneſſe: and hee that feareth is not perfect in LoueLove. But Saint Iohn meaneth not that our LoueLove towardes GOD, but Gods LoueLove towards vsus is perfect, that is, declared and fully knowen vntounto vsus by the effects or benefites of GOD beſtowed vponupon vsus in Chriſt;Our regeneration & newnes of life doth aſſure vsus of our iuſtification, as being an effect thereof. or as Saint Paul ſpeaketh, Roman. 5. Where hee ſaith, that the LoueLove of GOD ſhed abroad in our heartes, by the holy Ghost, is the cauſe, why wee doe without feare, and with bouldneſſe expect the day of iudgement: And of this mercy and free LoueLove of GOD towards vsus hee ſignifieth, that by this token or teſtimonie wee are aſſured, becauſe in this life wee are refourmed by the holy ſpirite to his image. For by our regeneration wee are aſſured of our iuſtification, not as by the cauſe, of the effect, but as by the effect, of the cauſe. Nowe though regeneration be not perfect in this life, yet if it bee indeede begun, it ſufficeth for the confirmation and proouing of the truth of our faith vntounto our conſciences. And theſe very words, which S. Iohn addeth: LoueLove caſteth out fear; ſhew that LoueLove is not yet perfect in vsus, becauſe wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God, and eternal puniſhment. For theſe two contrary motions are now together in the godly, euen the fear and louelove of God in remiſſe and low degrees, their feare decreaſing, and their louelove and comfort or ioy in God encreaſing, vntill ioy get the conqueſt, and perfectly caſt out all trembling in the life to come, when GOD ſhall wipe away eueryevery teare.

Diuers places of Scripture to be vnderſtood of the vprightneſſe of a good conſcience, not of anie perfect fulfilling of the Law in the godly.Obiection. Iohn. 3.21. He that doth truth, commeth to the light, that his deedes might bee made manifeſt, that they are wrought according to God. 1. Iohn 3.20. If our heart condemne vsus not, then hauehave wee boldenes toward God. Pſalm. 119. I hauehave not declined from thy Lawe. Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods iudgement as perfectlie aunſwerable vntounto his Lawe. Aunſwere. Theſe and the like ſayinges doe not challenge to the Godly in this life perfect fulfilling of the Law; but the vprightnes of a good conſcience, without which faith can not conſiſt or ſtand: as neither can a good conſcience, without faith. As it is ſaide, 1. Timot. 1.18. Fight a good fight, hauing Faith and a good conſcience. And Roman. 5.1. Then beeing iustified by Faith, wee hauehave peace towarde GOD thorough our Lorde Ieſus Christ. For a good conſcience is a certaine knowledge, that wee hauehave faith and a purpoſe to obey GOD according to all his commaundements, and that wee and our obedience, though maimed and ſcarce begunne, pleaſe GOD; not for that it ſatisfieth his Lawe, but becauſe thoſe ſinnes and defectes which remayne in vsus are for-giuen vsus for the ſatisfaction of Chriſt which is imputed vntounto vsus. For as newe obedience is begunne by Faith, ſo by Faith alſo it pleaſeth GOD. Wherefore the Godly ſlacke not to bring foorth their life into the light, neither ſhake and ſhiuer they at the tribunal of Chriſt, but comfort themſelues with the conſcience, or inward knowledge thereof.

Obiection. 2. Pet. 1.10. GiueGive diligence to make your calling and election ſure: for if yee doe theſe thinges, yee ſhal neuer fall. 1. Iohn. 3. Whoſoeuer is borne of GOD, ſinneth not. Aunſwere. Theſe ſentences in times paſt the Pelegians alſo and Cathariſtes, and nowe the Anabaptiſtes abuſe, to eſtabliſh perfection of new obedience in the regenerate: but to fall and to commit or doe ſinne, ſignifieth in thoſe places of Peter and Iohn, to hauehave Raigning-ſinne, and to yeelde vntounto it, and perſeuere in it: and in this ſort the regenerate ſin not. But that there remain n…twithſtanding remnants of ſins and defectes in them, is expreſly ſhewed, 1. Ioh. 1.8. If wee ſay we hauehave no ſin, the truth is not in vsus.

Obiection. Mat. 6 Luk. 11.The ſimilitude which is vſed by Chriſt calling the ey the light of the bodie, doth not inforce the lightſomnes of the minde. The light of the bodie is the eie: if then thine eie be ſingle, thy whole bodie ſhal be light: hereof they gather, that the mindes of the regenerate are ſo purged in this life, that the whole heap and multitude of their workes is light and pure, that is, perfectly aunſwerable to the Law. But ſeeing the ſpeech of Chriſt is conditionall, it is manifeſt that neither the Antecedent, nor conſequent, but onelyonly the ſequele thereof is affirmed: and that the Antecedent alſo beeing ſuppoſed, the conſequent is no otherwiſe put, than is the Antecedent. Wherefore Chriſt doth not affirme by this ſimilitude of the eye guiding the body, that the mindes of men are lightſome, and ſo all their actions to bee well directed, and without ſinne, but rather hee accuſeth the frowardnes of men, who goe about to oppreſſe and put out euen that light which is left them by nature, and doe withhold the truth, as S. Paul ſpeaketh, in vnrighteouſneſſe, and therefore are wholie that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can bee but ſo far ſuppoſed, as the purity and light of mens minds is ſuppoſed. For the light of nature beeing ſuppoſed, actions morally good follow: ſpirituall light ſuppoſed, actions alſo ſpiritually good, or good woorkes follow: imperfect illightening ſuppoſed, imperfect obedience; perfect illightening ſuppoſed, perfect obedience alſo followeth. Seeing then in this life perfect light and knowledge of God and his will & as much as the law of God requireth, is not kindled in the regenerate, but is differred vntill the life to come. 1. Cor. 13. For we knowe in part, and we propheſie in part; but when that which is perfect is come, then that which is in part ſhalbe aboliſhed: Therefore neither in other parts perfect conformity with the Lawe can bee in this life; yet neuertheſſe euen nowe concerning imputation of perfect puritie it is true, that the godly are pure and without ſinne in the ſight of God, when hee beholdeth them in Chriſt, which is then when the light of faith is kindled in their hartes.

So alſo that, Epheſ. 5. is to be taken: Chriſt gaue himſelfe for the Church, that hee might ſanctifie it, and clenſe it by the waſhing of water through the woorde, that hee might make it vntounto himſelfe a glorious Church, not hauing ſpotte, or wrinckle, or anie ſuch thing; but that it ſhould bee holie and without blame. For the Baptiſme of water by reaſon of the woorde of promiſe adioined ſignifieth and ſealeth to the faithfull a clenſing by the blood of Chriſt, which is moſt perfect, and preſenteth vsus in this life vnblameable before God: and a clenſing by his ſpirit which is begun in this life, and perfected in the life to come, and therefore cannot pacifie and quiet our conſciences.

There are alſo obiections againſt the ſecond part of the former Doctrine, concerning the third degree of libertie, by which obiections they contend that it is in the power of the regenerate, either to perſeuere in righteouſneſſe, or to depart from it.

They who hauehave liberty, ſay they, to chooſe good, hauehave liberty to perſeuere. The regenerate hauehave libertie to chooſe good. 2. Cor. 3. Where the ſpirit of the Lord is, there is libertie. Therefore they hauehave power to perſeuere.

Aunſwere. If the concluſion of this reaſon bee rightly meant, the whole reaſon may be graunted, to wit, that the regenerate hauehave ſo far forth libertie to perſeuere, as they are lightened and guided by the holie ghoſt.

For the libertie which they hauehave to chooſe good dependeth vponupon his working and motion. But if it be meant that the godly hauehave this libertie either alwaies, or ſo, that their perſeueraunce dependeth of themſelues; there will bee more found in the concluſion, than was in the premiſſes; and that for two cauſes. Firſt, Becauſe they hauehave libertie alwaies to perſeuere, who are neuer deſtituted of the guiding of the holie ſpirite: which ſhalbee in the life to come. Secondly, Becauſe euen their libertie alſo to good, who are neuer forſaken of the holie ſpirite, yet dependeth not of themſelues, but of God.

But here they replie:The regenerate deſerue the departure of gods ſpirit from them through their manifold ſinnes, which yet the merit of Chriſt, and his power preſerueth in them. He that is not forſaken of the holie Ghoſt, except himſelfe firſt withſtand the motion of the holie ghoſt, hath alwaies the aide and aſſiſtaunce of the holie Ghoſt readie, that hee maie perſiſt in that good which hee purpoſeth. But the godlie are not forſaken of the holie Ghoſt, vnleſſe themſelues firſt withſtand him: therefore they hauehave alwaies the aſſiſtance of the holie Ghoſt readie, that they may perſeuere. But hee who hath this hath in his owne power to perſeuere, or to decline: becauſe the cauſe is in his owne will alone why hee doth either obeie or reſiſt the ſpirite mouing him.

When wee denie the Minor of this reaſon they prooue it thus. The iuſtice of GOD doth not inflict puniſhment, but on thoſe who ſinne: but to bee forſaken of the holie Ghoſt, is a puniſhment of ſinne, and vnthankefulneſſe: Therefore no man is forſaken of the holie Ghoſt, but who hath firſt deſerued that forſaking through his owne ſtubbornes. The aunſwere hereto is double. Fisſt, the Argument may be graunted, as concerning the regenerate. For in them, as long as they are in this life, there is alwaies ſo much remaining of ſinne, as they deſerue not onelyonly temporall, but eternall deſertion and forſaking: and although, becauſe the ſinne which remaineth in them is forgiuen them for Chriſt, therefore they are freed from euerlaſting puniſhment▪ yet are they not free from chaſtiſementes, ſo long as the remnaunts of ſinne abide in them.

There is therefore in reſpect of their ſinnes alſo alwaies moſt iuſt cauſe why ſometimes for a ſeaſon God woulde bereaue them of the grace and guiding of his ſpirite. As, it is in the ſecond of Samuel the twentie and fourth Chapter: And the wrath of the Lord was again kindled againſt Iſraell, and hee mooued Dauid againſt them, in that hee ſaide, Goe and number Iſraell and Iuda.

EueryEvery forſaking or rather ſleeping as it were of the holy ghoſt in the regenerat is not a puniſhment, neither done to that end.Secondly, we anſwere to the Minor, that eueryevery forſaking is not a puniſhment, or done to that end as to puniſh: but ſometimes alſo for tryall, that is, for to make knowen and open the weakenes euen of the beſt and holieſt both to themſelues and others, that they may learne that they cannot for one inſtant or moment ſtand againſt the tentations & aſſaults of Satan, if they be not preſently ſuſtained and ruled by the conduct of the holy ſpirite; and that ſo they may be made more watchful, and more earneſt to cal hereafter for the aſſiſtance of the holy ſpirite, & to beware of relapſes & fallinges. Laſtly, that both in this life, & in the world to come they may the better know and ſet forth their own vnworthines, and the merciemercy of God towardes them, who hath reclaimed and recalled them out of ſo many & grieuous ſinnes vntounto himſelfe, and hauing deſerued a thouſand times death and deſtruction, hath not yet ſuffered them to periſh. For theſe cauſes it is ſaide, 2. Cor. 12. Leaſt I ſhoulde bee exalted out of meaſure through the abundance of reuelations, there was giuen vntounto me a pricke in the fleſh. And Rom. 11. God hath ſhut vp all in vnbeliefe, that he might hauehave merciemercy of all.

Againſt this they ſay; That God doth promiſe the aſſiſtance of his holy ſpirite to all that aſke it. But this is generall onelyonly concerning finall perſeueraunce, but not ſo as touching continual perſeuerance. For God promiſeth no where that he will ſo guide his ſaints by his ſpirite in this life, that they ſhall neuer fall.

By this which hath beene ſaid, that obiection alſo vaniſheth to nothing, when they ſay, That the conuerted, ſeeing they hauehave in their owne power to depart from that which is right, and to reſiſt, hauehave alſo perſeueraunce in their owne power. For although hee conſtraineth not or violently draweth their wils, but maketh them of rebels, and enimies, willingly & of their owne accorde to become the ſonnes of God; and as concerning mens wils in this life, there is nothing more prone than they to euill: yet as touching the counſel, purpoſe and working of God, euidence of truth conſtraineth euen the aduerſaries themſelues to confeſſe, that it cannot be, but that the wil of man muſt then obey, when God according to his euerlaſting counſels hath decreed forcibly to moue & incline it either to conuerſion, or to perſeuerance. Neither doth this immutabilitie and efficacie of Gods purpoſe take away the libertie of will, in the conuerted, but rather increaſeth & preſerueth it; and how much the more effectually God moueth it, with ſo much the greater propenſion, and readines it both will and doth good, which the example of the bleſſed Angels cōfirmeth. This is alſo more friuolous, that they ſay, That the godly are made careles and ſlouthfull, and the deſire to perſeuere is diminiſhed in them, if they heare that their perſeueraunce dependeth of the grace of the holy ſpirite alone. For we may very well inuert this and returne it vponupon our aduerſaries: ſeeing nothing doth more giuegive an edge vntounto the ſaints and thoſe who are indeed godly, to a deſire and indeuour to beware of falling, and to a daily and earneſt calling vponupon God, than if they knowe, that they cannot ſo much as one moment ſtand againſt the tentations of the Diuel and their fleſhe, except by the vertue and inſtinct of the holy ſpirite they bee withdrawen from euill, and bee forceably moued to good: but contrariwiſe that opinion as experience teacheth, maketh men careles and leſſe minding to beware of ſin, by which men imagine that it is in their owne power, to depart from god, liſtening a while and yeelding to their owne luſts, and to returne againe to God, as oft as themſelues thinke good ſo to doe. Now if ſo bee this ſentence concerning true perſeuerance depending of the grace of the holy ſpirite, breed in the reprobate and prophane men a careleſneſſe and contempt of God; it is both fooliſh and iniurious, to iudge of the elect and godly by their humour, or for their frowardnes to hide and ſmoother the truth. Laſtly, againſt the defectes of libertie in the ſecond and third ſtate or degree of man they obiect after this ſort: If whole conuerſion and perſeuerance doe ſo depend of Gods will, and doe the worke of God in men, that neither they can hauehave it, in whom hee doth not worke it; neither they cannot but hauehave it, in whom he will worke it: that then not onelyonly the libertie, but all the action and operation of the will is taken away, and there remaineth onelyonly that it bee conſtrained and ſuffer: which is againſt the ſcripture, experience, the inward ſtrife and combate of the godlie, and our owne confeſſion. But we anſwere, that the will is not therefore idle when as it doth not reſiſt the ſpirit forciblie mouing it. For to aſſent alſo & obey is an actiō of the wil.The working of the inſtrumentall cauſe, which is our will, is not taken away, when we put the working of the principal cauſe, which is God. But when they reply, That we make that obediēce of the wil in conuerſiō & perſeuerāce wholy the worke of god, & ſo leaue nothing to the wil, what to doe: they run into an other paralogiſm of conſequēt, wheras they remoue the working of the ſecond or inſtrumental cauſe, for that the firſt cauſe or principal agēt is put. For that which is ſo wholy the work of god in mā that man is only as the ſubiect, in which god worketh; in that we grant that the wil is only paſſiue & ſuffreth, & doth work nothing: as in imprinting or working, or maintaining in the will & heart newe qualities or inclinations. But that which is ſo the worke of god, that the will of man is not only the obiect, but the inſtrument alſo of gods working, & an agent by it own force giuen it of god in producing an effect; in that the wil is not only paſſiue, but both actiue & paſſiue, for as much as it is to this end moued of the ſpirite to worke, that it ſelf might do that, which God wil worke by it: which alſo ſo commeth to paſſe in all the good actions of the will; euen as in ill actions alſo, when it is incited either by the Diuel or other cauſes, it ſelf is not in the mean ſeaſon idle. Wherefore in Ezechiel it is added, 36. I wil cauſe you to walke in my Statutes, and yee ſhall keepe my Iudgements, and doe them.

The fourth degree of libertie is in man perfectlie regenerated after his glorification.The fourth degree of libertie is in man perfectlie regenerated after his glorification, or after this life. In this libertie the will ſhalbe only free to chooſe good, and not to chooſe euill: & this ſhalbe the perfect libertie of our wil, by which we ſhall not only not ſin, but ſhall abhorre nothing more than ſin, & alſo ſhal not be able to ſin anie more. The reaſons hereof are theſe. Becauſe in the mind ſhal ſhine the perfect knowledge of god & his will, in the wil & heart a moſt perfect & exceeding inclination to obeie god, an exceeding louelove of god, & a ioy reſting in god, & an agreeablenes or conformitie with god. Wherefore no place ſhalbe for ignorance, for errour, or any doubting of God, yea or for the leaſt ſtubbornes againſt God. Laſtly, That conformitie in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holie Ghoſt ſhalbee continued to all eternitie. For the bleſſed Saints are neuer forſaken, but continuallie ruled by the holie Ghoſt in all their actions, in the celeſtiall life. For which cauſe it cannot poſſiblie bee, that any motions or actions of man there ſhoulde once ſwarue from rightneſſe. And therefore it is ſaid, Math. 22. They are as the Angels of god in heauen. This laſt degree of libertie after mans glorification greater than the firſt before his fall, becauſe this excludeth all poſſibility of falling, the other did not.Neither by this meanes is the libertie of will taken away, or diminiſhed, but is truely confirmed and perfected in the bleſſed Angels & men: for as much as both the vnderſtanding is free from al error, ignorance, and doubtfulnes, and lightened with the perfect knowledge of god; and the heart and wil free from all ſtubbornes, and without all ſoliciting or ſuggeſtiō to withſtand god, is carried with an exceeding louelove of god, and an alacrity to obey the knowen will of god. And hence it appeareth alſo how much more excellent our ſtate ſhalbe, than was Adams before his fall. Adam truely before his fall was perfectly conformed to god, but he could wil both good & euil, and therefore had ſome infirmity ioined with his excellent gifts; euē a power to depart from god & leeſe his gifts: that is, he was changeablie good. But we ſhall not be able but to will good onelyonly. And as the wicked are onelyonly carried to euill, becauſe they are wicked: ſo ſhal we alſo only louelove & chuſe good, becauſe we ſhalbe good. It ſhalbe then impoſſible for vsus to will any euill: Becauſe wee ſhalbee preſerued by gods grace in that perfect liberty of wil, that is, we ſhalbe vnchangeably good.

It is neceſſary that this doctrine Of the ſimilitude and difference of free-will which is in god, and his creatures, The vſe of this doctrine concerning the diuerſities of libertie which is in God and in man, and of the diuerſe degrees of mans libertie.and in diuers ſtates and degrees of mans nature, deliuered hitherto out of the ſcripture, ſhould be manifeſt & knowen in the Church for many & waighty cauſes: 1. That this glorie may be giuen to god, that he alone is the moſt free agent, whoſe libertie and wiſedome dependeth of no other: and that all the creatures are ſubiect to his gouernement. 2. That we may remember, that they who wittinglie and willinglie ſin, or hauehave caſt themſelues into a neceſſitie of ſinning, are not at al excuſed: and ſo not god, but their own wils declining of their own accord from gods commandements, to be the cauſe of their ſins. 3. That we may know, god alone to be of himſelf & vnchangeably good, & the fountain of goodnes: but no creature to be able neither to hauehave, nor to keep more goodnes, than god of his free goodnes wil work & keep in him, & therefore we muſt deſire it of him, & aſcribe it receiued to him. 4. That we knowing god to be a moſt free gouernor of al things, may confeſſe that he is able for his glory & our ſafety, to change thoſe things which ſeeme moſt vnchangeable. 5. That wee knowing from what excellencie of our nature wee hauehave fallen by our owne fault, may the more deplore and bewaile our vnthankefulnes; and magnifie Gods merciemercy, who aduaunceth and lifteth vsus vp euen to a greater excellencie. 6. That knowing the miſerie, and naughtines of our nature and diſpoſition, if once god forſake vsus, we may be humbled in his ſight, and ardentlie deſire to wade and come out of theſe euils. 7. That hauing knowledge of that libertie, into the which the ſonne of god reſtoreth vsus, wee may the more deſire his benefites, and be thankefull vntounto him for them 8. That knowing we are by the merciemercy of god alone ſeuered from them that periſh, that we rather than they might bee conuerted; wee bee not lifted vp with an opinion of our owne goodnes or wiſedome, but aſcribe the whole benefite of our iuſtification and ſaluation, not to anie cauſe appearing in vsus, but to the merciemercy of god alone. 9. That acknowledging the vveakenes and corruption vvhichwhich remaineth euen in vsus regenerated, vve may ſeeke for iuſtification in Chriſt alone, and may vvithſtand thoſe euils. 10. That knovving our ſelues not to be able to ſtand againſt tentations vvithout the ſingular aſſiſtance of the holie ſpirite, vve may ardently and dailie deſire to bee preſerued and guided by god. 11. That vnderſtanding that vve are not preſerued againſt our vvils, but with our wils, we may wraſtle with tentations, & indeuour to make our calling and election ſure. 12. That vnderſtanding the counſaile of god concerning the conuerting of men by the doctrine of the goſpel, and miniſterie of the Church, vve may imbrace earneſtlie and deſirouſlie the vſe thereof.

The Sum of Christian Religion 2, Part 1 · Subpart 6 · Section 5

p. 1595 There are foure degrees of freewill.

5 There are foure degrees of freewill.