Common Places, Discourses 1 · Discourse 1 · Section 1

Common Places · Discourses 1 · Discourse 1 · Section 1

p. 101Free will.THis word Liberū arbitrium (ſo far as I remember) is not found in the holie ſcriptures: That the word Liberum arbitriū is no where found in the holie ſcriptures.yet neuertheles muſt not that, which it ſignifieth, be but lightlie accounted of. For the ſame is euerie-where diſputed of, & is at this daie a great controuerſie, and alwaies hath béen, among the Doctors and Diuines. Albeit, euen the Philoſophers themſelues, ſpeaking of the ſoule, neuer made mention thereof; but in the ſtéed of it they put this word foreign. For in the mind they onlie put the vnderſtanding and the will: of ſome is added the memorie. Alſo Cicero, an excellent author of the Latine toong, neuer named Liberum arbitrium: but in his booke De fato, he once or twiſe named Liberam voluntatem, which is all one in effect. The Graecians called it foreign, the word being compounded of foreign and foreign: and it ſignifieth nothing elſe, but a man to be at his owne libertie, and in his owne power, and cannot be conſtreined.

And after this maner frée will may be attributed vntounto God, who cannot be compelled; bicauſe he hath no will that can be turned. Alſo the good angels neither can ſinne, nor yet be turned from God, whom they hauehave before their eies. After this maner they are ſaid to hauehave frée will, yea and the diuels alſo. Neither is the word foreign (ſo far as I knowe) in the holie ſcriptures. The Latine word Arbitrium, conſiſteth of two words Arbitrium and Liberum. To arbitrate what it ſignifieth.To arbitrate, is to eſtéeme, to perceiue, to be of the opinion, to iudge: and Liberum we hauehave alreadie ſaid, is for a man to be at his owne libertie. Wherefore it ſéemeth to be frée will, when the appetite is of the ſelfe accord carried vntounto that, which the vnderſtanding or power of knowing ſhall ſhew it. It is indéed in the will, but it taketh root in the vnderſtanding: bicauſe it behooueth, that the thing be firſt iudged and eſtéemed, then inſueth either eſchewing or following of it. Auguſtine oftentimes ſaid, Auguſtine.that it is a facultie both of the reaſon and of the will. DamaſceneDamaſcene alſo ſaid, that frée will dooth both iudge and take. Iudgement belongeth to the part of vnderſtanding, but deſire belongeth to the will. Reaſon or vnderſtanding hath the place of one that counſelleth: but the will deſireth, taketh in hand, or refuſeth.

2 Wherefore, we may thus define frée will, The definition of free will.that It is a certeine facultie of the will; the which, while it followeth the part of knowing, it dooth of his owne accord refuſe or deſire ſome thing. When I ſaie the facultie, I vnderſtand nothing elſe but power: leaſt anie man thinke, that I here meane ſome qualitie; as though it were an habit added. Barnard.Although that Barnard ſaid, that frée will is a frée habit of his owne mind. Wherefore it is a power of the will, not as it is will abſolutelie, according as we now diſpute thereof (for we would euen felicitie, neither can we otherwiſe:) but it is ſaid to be a power of the will, according as foreign, or choiſe procéedeth of it. Thoſe things that we chooſe, we chooſe for another thing: not by themſelues, but by a certeine counſell that went before. For we chooſe not, except thoſe things that were ſeuered: but it behoueth that this ſeuering be doone by the vnderſtanding part. This is the definition of the cauſe, which, if it will not ſatiſfie, we will bring another: which is of the Maſter of the ſentences, in the ſecond booke of ſentences, the 25. diſtinction. He ſaith, that frée will is a power of the reaſon, and of the will, whereby is choſen good, when Gods grace aſſiſteth, or euill when his grace ceaſeth.

The Maſter thought it méet to adde grace, The Maſter of the ſentences.leaſt he ſhould ſéeme to agrée with the Pelagians. But yet for all that, he nameth no iuſtifieng grace, but a preuenting grace, which may knock p. 102at the mind, and may ſtir vp the one and the other: then if we aſſent vntounto the word of God, there followeth regeneration. Theſe things I thinke ſufficient for to knowe the nature of frée will. The obiects of free will are of two ſorts.But the things, that is, the obiects into which this will is carried, muſt be diſtinguiſhed. Thoſe be of two kinds. Some be of a baſer ſort, which be ſubiect vntounto the ſenſes and mans reaſon, and they excéed not our capacitie, neither hauehave they néed of a ſupernaturall light: as is, that I now teach, or not teach; that I tarrie, or not tarrie; that warre be taken in hand, or not taken in hand. Theſe things are ſubiect to our ſenſes, and by reaſon we may diſcerne them on either part. Other things there be more high, whereof we cannot ſo much as dreame: as, to beléeue in Ieſus Chriſt, to obeie the commandements of GOD, to truſt in him, to louelove him with all the heart, with all the ſoule, and with all the ſtrength, to be obedient to the lawe through good motions and guiding of the ſpirit of God. Theſe be verie high things, 1. Cor. 2. 14.1 Cor 2:14ſo as Paule ſaid; The naturall man perceiueth not the things of the ſpirit of God. 1. Cor. 2. 9.1 Cor 2:9Againe, The things which eie hath not ſeene, neither eare hath heard, neither came into mans heart, which God hath prepared for them that louelove him; but GOD hath reuealed them vntounto vsus by his ſpirit, &c.

A diſtinction of the ſtate of men.3 This diſtinction being put, there followeth an other, which belongeth to the ſtate and condition of men. Adam, before he ſinned, had his ſtate. After this followed a miſerable corruption, before that men were regenerate, when as yet they liued in méere darkeneſſe. The third ſtate is in regeneration it ſelfe. The fourth ſtate is after regeneration, when men are now borne anew, and are ſtaied vp by grace. The fiſt is, of the bleſſed, when they be now in the kingdome of heauen. Of all theſe I hauehave no néed to diſpute: for, as touching the ſtate of the firſt man, we hauehave but few things in the holie ſcriptures. Onelie we knowe, that God made man righteous, and that he fell by his frée will. Neither is it néedfull at this time to ſpeake of the latter [ſtate;] bicauſe it dooth not much ſerue to our matter. Wherefore thrée ſtates there remaine to be conſidered of; namelie, before man is regenerate, alſo how it ſtandeth with him in regeneration, and thirdlie when he is now regenerated. 2. Sa. 24. 12.2 Sam 24:12Dauid, when he was put to his choiſe by the prophet Gad, was in that third ſtate: he was now regenerate, he alſo returned into fauour. But yet that the whole matter may be made the plainer, we muſt ſpeake of other things. The freedome of them that be not regenerate.Now then I ſaie, that men not yet regenerate hauehave partlie frée will, as touching thoſe good things which are ſubiect to the ſenſes; and doo not excéed the capacitie of man. Sith experience teacheth, that I can ſtand or ſit, that I can go my waies hence, or abide ſtill: for thus is it naturallie doone in vsus, the ſinewes and muſcles and members are mooued by the cogitations: [therein] are greater motions, but in the will or reaſon there is a certeine power of reſtraining.

This thing the hypocrits verie oftentimes doo: they alſo hauehave naughtie motions, but being lead through deſire of glorie, they repreſſe them by reaſon; for they iudge, that by that waie of common affections, they cannot obteine the glorie of God. Howbeit, this cannot alwaies be doone: therefore I ſaid, that in part they hauehave it not, bicauſe ſuch a vehemencie there is of the motions and affections, as it is not in the power of reaſon to conſtraine them. And it is to be noted in this place, that theſe firſt cogitations, or firſt aſſaults, are not in our power, when they be ſtirred vp, and when they firſt breake foorth; but that they are mooued: neither is reaſon it ſelfe that reſtraineth alwaies in our owne power. Wherefore Ambroſe (as it is often alledged by Auguſtine) ſaid; Our heart is not in our owne power. This I vnderſtand [by adding] Euermore: bicauſe otherwhile it is in our power. And theie may be ſo great a perturbation of feare, as they, which hauehave decréed to abide firme in battell, may run awaie; ſéeing reaſon cannot repreſſe them. Ioſua. 5, 1.Josh 5:1This happened to the Chanaanits vnderunder Ioſua: they, when they would hauehave deſtroied the Iſraelits, could not ſtand before the face of Ioſua; bicauſe God, according to his promiſes, ſtrooke a terror into them. Partlie therefore there is a libertie in theſe things, and partlie there is not. Neither is it in euerie age: for children and fooles are rather mooued like brute beaſts, than doo moue [with reaſon.]

4 If it be demanded, What the not regenerate can do in the lawe of God. Rom. 2, 14Rom 2:14whether by this fréedome granted in part, men can doo thoſe things which may agrée with the lawe of God? I ſaie, that we can after ſome manner vſe that word, yea but ſoundlie vnderſtood: ſéeing the ſcripture ſo ſpeaketh. Paule, vntounto the Romans, ſaith; The Gentils doo by nature thoſe things which perteine to the lawe. For there is no nation ſo ſauage or barbarous, which is not touched with ſome ſenſe of right, iuſtice, and honeſtie: otherwiſe, if the lawe of God be vnderſtood properlie and trulie, in this libertie men cannot doo thoſe things, which are agréeable with the lawe. Bicauſe the lawe requireth not of vsus outward things onelie; yea rather, that ſhall be the leaſt thing alſo: but it requireth moſt of all good inward motions, that we ſhould louelove GOD with all our heart, with all our ſoule, and with all our ſtrength. And that precept is as it were the ſoule and ſpirit of other precepts: ſo as he that will obeie other precepts, muſt doo that with all the heart, with all the ſoule, p. 103and with all the ſtrength, with which he can louelove God; and with that mind abſteine from robberies, from fornications, and from other ſuch things for Gods ſake, whom he loueth with all the hart. We might rather ſaie, that by this libertie, our works may agrée with the lawe ciuill and economicall, which conſidereth thoſe things that are outwardlie doone, and is not much occupied about the will.

1. Tim. 1, 9.1 Tim 1:9And whereas Paule ſaith; that The lawe is appointed vntounto the wicked, to the vngodlie, and vntounto murtherers: The vſe of the lawe.it is not thereof to be inferred, that we can doo the lawe. For albeit that a man may ſaie, that the lawe is not appointed for iuſt men (bicauſe they being regenerate, & frée from the danger of damnation, hauehave no lawe to accuſe or condemne them, but in that they are not yet perfectlie regenerated:) yet can it not thereof be concluded, that men by this their libertie, wherof we ſpeake, can performe the law. For that lawe, being ſo appointed, may hauehave manie other ends than the dooing of it; namelie, that men may acknowledge their ſinnes, and the weakeneſſe of their owne ſtrength; that they may ſée what they ought to hauehave doone, and be ſtirred vp vntounto better things, and may come vntounto Chriſt: that inſtrument dooth God vſe to bring them home into the waie. Auguſtine.Auguſtine, in his booke De gratia & libero arbitrio, the ſecond chapter, ſéemeth thus to teach; that Of the verie precepts dooth conſequentlie followe our frée will, otherwiſe the precepts ſhould be vnprofitable. How far foorth free will dooth followe of the precepts.Herevnto I ſaie, that the lawe, being ſo put, dooth infer a frée will, as touching man made in his firſt ſtate of perfect nature; and likewiſe as touching men regenerate, that they may obeie by an vnperfect obedience, but not by a perfect. But by the commandements what is concluded, as touching men not yet borne anew? Mans ſtrength and power cannot thereby be prooued, but that they hauehave a will [it may be prooued:] which being mooued by grace, they ſhall hauehave ſome power to obeie, or to doo their dutie; ſince it is not repugnant vntounto it to be renewed, as being of ſuch a nature, that it may be regenerated of GOD, and at the leaſtwiſe to obeie him with an obedience vnperfect.

Further, if outward things be conſidered, it hath ſome libertie; but this is not to doo the law, which ſpeciallie requireth the verie inward motions, that doo procéed of faith and inſpiration of the ſpirit of God. Wherefore I grant ſome ſuch kind of libertie, bicauſe experience teacheth, that it is ſo: not that I am conſtreined by that argument [to confeſſe,] that if the lawe cannot be kept by a frée will, magiſtrates ſhall puniſh offenders in vaine, and that the lawes were giuen in vaine. For if this argument were firme, it ſhould be concluded thereby, that we, while we are not regenerate, hauehave alſo frée will vntounto thoſe ſupernaturall things; ſéeing euen to thoſe that be not regenerated, God hath giuen lawes as touching theſe things, and for them dooth puniſh, except they hauehave them. I grant therefore, that as touching outward things, we hauehave partlie this libertie: but yet I could not be mooued by thoſe arguments, vnleſſe there were another thing to mooue me. A ſimilitude.For the magiſtrate himſelfe, if there ſhould be brought vntounto him an open robber, or a théefe, ſo they wittinglie and willinglie did anie naughtie act, he will puniſh them. The magiſtrate will not then inquire, whether they had a frée will, or whether they were mooued by affection, in ſuch ſort as reaſon could not withſtand. Yea and men not as yet regenerate, which are without faith, hope, and charitie, if they ſhould die, GOD would puniſh them; neither would he reſpect, whether in that ſtate they could hauehave them, or not hauehave them. And God himſelfe puniſhed originall ſinne: neither dooth he ſéeke when we are borne, whether we may be without it, or not without it. Auguſtine, Auguſtine.in his booke of confeſſions, ſaith; that Infants alſo at that age hauehave their vices and ſinnes: for they are infected with enuie. And ſinnes they are, when as neuertheleſſe it lieth not otherwiſe in their power; neither hauehave they reaſon to reſiſt thoſe motions.

5 The powers of frée will are not to be gathered out of the lawe and commandements of God. I grant indéed, The which we doo, we doo freelie.that when anie thing is commanded, frée will is commoned with; ſéeing if we obeie, or if we reſiſt, that doo we with the will. For we doo not aſſent or diſſent with our noſtrils, fingers, or other members of the bodie; but with our iudgement. Howbeit, it is not thereby prooued, that we are able to doo ſo much, as is commanded vsus. Therefore, although I be not mooued by this reaſon, to affirme this fréedome; yet I grant the ſame, being mooued by experience; not euerie experience, but with the ſame, which hath a teſtimonie out of the holie ſcriptures, which doo not deceiue. In the firſt chapter to the Romans, is intreated of them, Rom. 1, 19.Rom 1:19which were not renewed; which are ſaid to hauehave knowne the inuiſible things of God (I meane the Godhead and eternitie) by the creatures. The verie which thing Dauid affirmeth; Pſal. 19, 1.Ps 19:1The heauens declare the glorie of God, &c. And in the ſame epiſtle; The Gentils, Rom. 2, 14.Rom 2:14which hauehave not the lawe, doo naturallie thoſe things, which bee conteined in the lawe. And as touching things to be doon, they were ſaid to hauehave had the knowlege of equitie. For; When as they ſhould hauehave knowne the righteouſnes of God, and that they which doo ſuch things, are woorthie of death; Ibidem. 3.they not onlie doo thoſe things, but they alſo conſent p. 104vntounto thoſe that doo them, and ſo are made inexcuſable. For they cannot pretend ignorance, ſith they knew, that they did not euen that ſame ſmall thing that they atteined vntounto. Neither can they rightlie excuſe the weakeneſſe of their ſtrength; ſéeing they themſelues made a waie therevnto, by the ſinne of Adam, in whom all men ſinned. Matth. 5, 46Matt 5:46Alſo Chriſt ſaid; If yee onelie louelove them which louelove you, the Publicans and harlots doo thus.

And no man doubteth, but that generallie good maners are to be allowed; and to regard fréendſhip is a rightfull thing: for they are deſpiſed, which either betraie or hurt their fréends. Alſo the Lord in the ſeuenth chapter of Matthew, Matt. 7, 11.Matt 7:11ſaith; If you, when ye be euill, can giuegive good things vntounto your children, &c. Neither thinke I, that it is to be doubted, but that naturall affection of parents towards their children, whereby they wiſh well vntounto them, is good: for they that contemne their owne children, or doo verie cruellie handle them, are greatlie deſpiſed. Moreouer, Paule, when he was yet an enimie of God, and perſecuted the church, did profit in outward iuſtice aboue verie manie of his fellowes, Gal. 1, 13.Gal 1:13as vntounto the Galathians he teſtifieth. And to the Philippians he ſheweth, that he was vnreprooueable and faultleſſe, according to the righteouſneſſe of the lawe. Alſo, the hiſtories of the Ethniks doo ſhew of manie things, that Scipio, Pompeie, Caeſar, Cato, and Cicero, did ſingularlie well ſpeake, decrée, and execute, for the commodities of their countries, and publike profit ſake: when as neuertheleſſe they were ſtrangers from Chriſt. Hereby it appeareth, as well out of the holie ſcriptures, as out of the writings of the Ethniks, that ſome thing muſt be granted to this libertie, although that degrées muſt be appointed therein; for it ſéemeth not to be granted vntounto all men alike. The varietie may be according to the temperatures of the bodie, according to the inſtruction or education, according to the places or countrie, exerciſes and ſuch like.

Neither are we to leaue it vnſpoken, that theſe notable acts, which in the hiſtories are mentioned of the infidels, happened by ſome motion and peculiar inſtinct of God; who would, that ſuch examples ſhould be extant, to the intent that Common-weales and kingdomes might be preſerued. And that all things ſhould not run to confuſion, it behoued ſome to be adorned with excellent conditions, who might doo good to others, by kéeping them in their dutie. Wherefore, as we grant that the ſpirit of propheſieng, and ſuch other kind of graces, are ſometime giuen by God vntounto wicked men: ſo likewiſe, without a iuſtifieng grace there might be giuen of God, beſides the common influence, ſome ſpirits of fortitude, or chaſtitie, and of ſeueritie, and ſuch like. Wherfore this is the frée will, which I iudge is to be granted: with the which neuertheleſſe there are ioined woonderfull infirmities and bondages. Firſt in the vnderſtanding, there is great darkenes and blindneſſe; ſo that it ſcarſelie at anie time vnderſtandeth what is to be doone. And in the will, there is great want of ſtrength to reſiſt luſts. Moreouer, ſéeing there is a perpetuall conflict betwéene the ſuperiour part and the inferiour, it cannot be, but that men doo ſometime faint in courage; and that they, which ſo fight, cannot auoid wounds, which manie times be deadlie.

Héerewithall is ioined the infirmitie of the bodie, which both is corrupted, and is burthenſome to the ſoule; and oftentimes is the cauſe why we cannot bring to paſſe thoſe things, which we thought méet to be doone. Séeing that is true, which Paule ſaid of the regenerate; that They feele an other lawe in the members, Rom. 7, 23.Rom 7:23ſtriuing againſt the lawe of the mind, and leading them captiue whither they would not: And that; If the fleſh doo ſo luſt againſt the ſpirit, and the ſpirit againſt the fleſh, that they doo not that which they would: Againe; If they doo not that good thing which they deſire, but the euill which they hate, what thinke we dooth happen in them that be not regenerate? Vndoubtedlie much more gréeuous things. Moreouer, The end of vertue of the philoſophers.let vsus conſider the naturall end, which the philoſophers hauehave appointed, that men ſhould liue according to reaſon and excellent vertue; and let vsus ſée, vntounto how few it hath happened; and thereby learne the weakeneſſe of mans ſtrength, euen in thoſe things, which excéed not the capacitie of mans reaſon. An other neceſſitie beſides may be conſidered of, wherevnto men in this ſtate are ſubiect; the which is the neceſſitie of ſinne. Bicauſe, whatſoeuer they doo without the grace of God & faith, of neceſſitie they are ſins: Ephe. 2, 3. Iohn. 3, 36,Eph 2for They be the children of wrath. And ſéeing they beléeue not in Chriſt, the wrath of God remaineth vponupon them: wherefore they can doo no good thing that may pleaſe God; Gen. 4, 4. Matth. 7, 18 Phil. 3, 8.Gen 4:4Matt 7:18Phil 3:8for God hath more reſpect vntounto men than to their gifts. They be euill trées, therefore they can beare no fruit, except it be euill. And Paule calleth thoſe his Iewiſh good works not onlie doong, but alſo lo…es; bicauſe they were offenſiue vntounto him. Further, that which is of fleſh cannot be but fleſh: Iohn. 3, 6.John 3:6and that men not regenerate be fleſh, it hath no néed of proofe. Yea and in the booke of Geneſis, the ſixt and eight chapters, Gen. 6, 3. and 8. 21.Gen 6:3Gen 8:21it is declared, that the imaginations of men, which they deuiſe, are euill; yea and that from their infancie.

Furthermore, thoſe things which be doone of the regenerate, doo want their due end; bicauſe they are not referred vntounto God: ſo as they cannot p. 105louelove God aboue all things, which in verie déed is to refer all things vntounto him. So then, all their works are corrupt, and therefore ſinnes, ſéeing they be without faith. Rom. 14, 23Rom 14:23For; Whatſoeuer is not of faith, is ſinne. Thoſe things, which be commanded vntounto vsus by God, if they be compared vntounto that ſtate, whereof we now ſpeake, are vnpoſſible; although they may be performed of the regenerate by a certeine new begoonne obedience. Auguſtines places touching the neceſſitie of ſinne.This neceſſitie of ſinning, Auguſtine acknowledged in his booke De natura & gratia, the 66. chapter, where he wrote; that Of the corruptions of nature, not of the condition of nature, there is a certeine neceſſitie of ſinning. Wherefore we crie out vntounto the Lord; From the neceſſities, ô Lord, deliuer vsus. And in the ſame place, the 67. chapter, he teacheth; that Certeine things doone of neceſſitie are to be diſallowed, where a man would doo rightlie and cannot. But theſe things he will hauehave to be, not onelie ſinnes, but alſo puniſhments of ſinnes. And in the ſecond diſputation againſt Fortunatus the Manichei, he writeth; that The firſt man tarried not in frée will, and that we thereby fell headlong into neceſſitie. And in the booke De natura & gratia, the 46. chapter, he ſaith; that Not all neceſſitie ſtriueth with the will: for we would felicitie, neither can it be otherwiſe. Yea and the God of iuſtice himſelfe hath no more a will, than a neceſſitie. The ſame author, in his third booke De libero arbitrio, the 18. chapter, which is alſo touched in the firſt of his retractations, the 9. chapter.

In the booke De natura & gratia, the 66. chapter, he ſpeaketh of man not regenerate: He is euill, neither can he be good, either bicauſe he ſéeth not what is to be doone, or if he ſhall ſée it, he cannot doo that which he knoweth he ought to doo, that he may be good. And vndoubtedlie, this is a thing receiued, that it was poſſible for the firſt man, not to die, as it was poſſible for him not to ſinne: & when we ſhall be in the kingdome of heauen, it will come to paſſe, that it ſhall not be poſſible for vsus to ſinne, and not be poſſible for vsus to die. The ſame father alſo, in his treatiſe De ſpiritu & litera, wrote; that Whereas frée will is not of force except vntounto ſinne, it muſt hauehave relation vntounto the preſent ſtate of men. The Mileuitane Councell.And in the Mileuitane Councell, thoſe were condemned, which ſaid; that The grace of iuſtification is giuen, to the intent that it might be the eaſilier performed which was required by frée will: as though indéed frée will could performe this by it ſelfe, but ſomewhat hardlie. This neceſſitie alſo doo the holie ſcriptures ſhew; Rom. 8, 7.Rom 8:7The wiſedome or ſenſe of the fleſh is enimitie againſt God, and is not ſubiect to the lawe, nor in verie deed can be. And in the ſame chapter; verſe. 3.That which was vnpoſſible to the lawe, forſomuch as it was weake, bicauſe of the fleſh, &c. Wherefore, thoſe that be not regenerate, be vnderunder this neceſſitie of ſinning; which neuertheleſſe muſt be vnderſtood generallie, not of particular ſinnes: for it is of no neceſſitie that they ſhould rather admit this ſinne than that. There is alſo a certeine other neceſſitie, which hath reſpect vntounto the prouidence of GOD, and to the foreſhewings of the propheſies. Moreouer, the neceſſitie is not abſolute, but by ſuppoſition, or (as they call it) of the conſequence. Of that I will ſpeake afterward, when I ſhall handle the place of predeſtination: but at this preſent I will touch it no further.

6 It is alſo to be conſidered, The diuerſitie of affections by turnes.that in the varietie of mens wils, there is an intercourſe of affections; ſo as one maiſtereth another, and this is doone by turnes, and thoſe hauehave the ouerhand which be the more vehement. Moreouer, there is a difference of affections: inſomuch as ſome be more honeſt, ſome leſſe honeſt. And herein the will hath ſome fréedome, that ſometimes it yéeldeth to the one ſort, and ſometimes to the other. Againe, this muſt we not forget to conſider, The will is gouerned by the mind.that the will it ſelfe in his owne nature is blind, & that it followeth no other thing than is ſhewed by the mind or vnderſtanding. Alſo knowleges are ſo to be diuided, A diuiſion of knowledges.as either they doo belong to the ſenſe, or to the reaſon, or elſe to faith. And the will will aſſent to the knowleges, according as they ſhall be more vehement: neither is it in the power thereof, to be more ſet on by one ſort than by another. Some ſaie, that this is the power therof, to conſtreine the mind or reaſon, & that it is inclined to the better ſort of reaſons & counſels, & ſuffereth not it ſelfe to be caſt from them. But that this is a good thing, the will of it ſelfe knoweth not; except ſo much as reaſon hath taught it. Wherfore I knowe not a more preſent remedie, than to call vponupon God, that by his ſpirit, he will make that cogitation and counſell in the will to be of the greater power, which may more belong to our ſaluation, and to his glorie. To him it belongeth earneſtlie to kindle and lighten the ſame, whereby our will, euen aboue other things, may be mooued. The will commandeth mens actions.For we all knowe that the will dooth beare rule, and commandeth mens actions: but ſince it is betwéene knowledges and affections, we diſpute whether it be put in the power thereof; by which ſort it ſhould be mooued more vehementlie.

Doubtles, when it is ouercome of ſinnes, The captiuitie of the will. 2. Pet. 2, 19.2 Pet 2:19it is made the ſeruant of them. For Peter, ſaith; that Euerie man is ſeruant vntounto him, of whom he is ouercome. And to the Rom. it is written; that We become the ſeruants of him to whom ſoeuer we giuegive our ſelues [as ſeruants] to obey. Rom. 6, 16. 20.Rom 6:16Rom 6:20Againe; Whereas ye were the ſeruants of ſinne, ye were freed from righteouſnes. Chriſt alſo ſaid; Iohn. 8, 36.John 8:36If Chriſt hauehave made you free, then ye ſhall be free. Whervpon it followeth, that men are falſelie termed p. 106frée, when they are not yet regenerate. Beſides all theſe things, there is the tyrannie of the diuell, which holdeth men captiue, before they belong vntounto Chriſt. Matt. 12, 19Matt 12:19For Chriſt ſaid, that The ſtrong armed man keepeth his houſe, and withholdeth the ſpoiles captiue, vntill there come a ſtronger than he, who taketh awaie thoſe things. And in the ſecond epiſtle to Timothie, 2. Tim. 2, 262 Tim 2:26the ſecond chapter, it is written; that They which ſpeake againſt the truth, are withheld captiues by ſathan at his will. Alſo it is a common ſaieng, that The will is as it were a horſſe, A ſimilitude.which one while hath the ſpirit of GOD and grace to ſit vponupon it, but otherwhile the diuell; and is ſometime ſtirred vp by him, and ſometime is gouerned by grace: wherfore the libertie thereof is appaired by the manifold bondage thereof. And it is a woonder, that ſéeing the libertie thereof is ſo ſmall, eſpeciallie in this ſtate, Luther.that the ſame is rather called frée than bond. Theſe things Luther conſidering, called this Arbitrium rather bond than frée. A ſimilitude.If one were in priſon faſt bound with fetters and manicles, ſhould he rightlie ſaie that he is frée, bicauſe he might ſtir his head, and lift vp his eies? Doubtleſſe our will can fréelie refuſe ſpirituall gifts, while we be conuerſant in this ſtate; it can alſo chooſe things contrarie vntounto them, but the good things themſelues it cannot challenge or deſire to it ſelfe.

Merit of congruitie and condignitie.And ſéeing it is ſo féeble, as it can onlie performe certeine outward things, and that of the baſer ſort; there hauehave béene ſome, which in this ſtate attributed vntounto it the merit of congruitie; that is to wit, that if they ſhould doo that, which lieth in them to doo, they ſhould after a ſort deſerue grace, although not of condignitie (as they ſpeake) yet at the leaſt wiſe of congruitie. Let theſe feigned deuiſes go; Grace, if it ſhould be giuen bicauſe of works, Rom. 11, 6.Rom 11:6now ſhould it be no grace. Howbeit, I ſo ſpeake theſe things as I would not ſlacke the bridle vntounto ſinnes and wickedneſſe: for euen they themſelues that be not regenerate, if they performe not thoſe outward things which they can, they ſhall be far more gréeuouſlie puniſhed. But if anie complaine, that by this meanes frée will is too much extenuated, I ſaie it is not ſo: but while it is debaſed, as it is indéed, manie profits are gathered thereby. Firſt, that they, which ſhall knowe theſe things, are not puffed vp, nor yet are proud of their owne ſtrength; but are the more earneſtlie ſtirred vp, to deſire the helpe of God, when they ſhall perceiue themſelues to be ſo weake. And when they ſhall afterward be regenerated, and ſhall perceiue from how manie euils they be deliuered, they will be the more earneſtlie mooued to giuegive thanks to their deliuerer. Theſe things the Pelagians did not obſerue, the which thought, that before regeneration they might by their owne merits deſerue grace; and therefore, by extolling themſelues more than was méet, they both vndid themſelues, and diſturbed the church.

7 There might alſo be added an other ſubiection; to wit, that God vſeth our minds as inſtruments: Prou. 21. 1Prov 21:1for The heart of the king is in the hand of God, he bendeth it which waie ſoeuer he will. So Nabuchad-nezar, Ezec. 21. 21Ezek 21:21when he was at the head of the two waies, ſtood in a doubt whither he ſhould bend, and perhaps would hauehave ſet vponupon the Moabits or Ammonits. He conſulted by lots, and God tempered them, and directed him vntounto the Ieroſolomits, which were to be puniſhed for their deſerts, as we hauehave it in Ezechiel. And in other the prophets it is ſaid, that theſe monarchs are in the hand of GOD, like vntounto an axe and wood. Eſai. 10, 5.Isa 10:5But bicauſe this vſe of God bringeth not ſtrength into our minds, therefore a libertie, ſuch as it is, towards theſe things which we now ſpeake of, is not vtterlie taken awaie. Therefore I grant it, and I hauehave confirmed the ſame out of the holie ſcriptures. Wherfore the knowledge morall, ciuill, and economicall, ſtandeth and remaineth firme for all men. Neuertheleſſe, to ſome I may héerein ſéeme to be deceiued: bicauſe I hauehave ſaid, that the name of Liberum arbitrium is not found in the Latine tranſlation of the diuine ſcriptures, neither yet the Gréeke word foreign. Certeinlie I ſpake not this of the thing, but of the words: and that which I then ſaid, I affirme againe. But that foreign, or foreign is not found in the holie ſcriptures, I ſaid it not. Yet, if it be demanded, whether theſe words be all one: I anſwer, that they ſéeme not to be.

And vndoubtedlie Damaſcene, in the ſecond booke, when he intreateth of frée will, and other things, which be in vsus, nameth foreign, but he defineth foreign, where he intreateth foreign, [of will.] I will adde the reaſon why they differ, bicauſe foreign belongeth vntounto the generall word of qualitie; for it is an affect and propertie of the will: but foreign, is an action. And how qualitie and action doo differ in themſelues, all men knowe. That foreign is an action, the ſame authour ſheweth in defining of it. He ſaith, that foreign is foreign; that is, Two things being propounded to chooſe, & prefer the one before the other. Further, the ſame author, where he ſpeaketh of the will of the Lord, ſaith; that the word foreign, that is, will, agréeth vntounto that, which vndoubtedlie is foreign, that is, ſelfe power, & not foreign, that is, frée election. For that requireth conſultation, which noteth a former ignorance, and that cannot be aſcribed vntounto God. Furthermore, as we hauehave it in Ariſtotle, p. 107the third booke of his Ethiks, the word foreign, is occupied about the end; but foreign about thoſe things, which belong vntounto the end. Beſides this, to foreign doo belong thoſe things which can be doone of vsus: but the will is touching thoſe things, which cannot be doone of vsus; as when we wold one wreſtler to ouercome another, & a ſhip to hold his right courſe. Theſe things are in our power to will, but not to chooſe: for the will of his owne accord and power would ſometimes things vnpoſſible, as not to die. But election is occupied onelie about things that be poſſible: wherefore they differ, ſo as foreign extendeth more largelie; ſéeing it not onelie agréeth to foreign, but alſo to foreign: yet is it not the generall word of them.

But if thou wilt ſaie, that of foreign is inferred foreign: I will grant it, although the words doo not ſignifie one thing. And I confeſſe, that the thing it ſelfe is found in the holie ſcriptures, although the word be not there extant: euen as foreign, concerning the word it ſelfe, is not in holie ſcriptures; albeit that the thing it ſelfe is there concluded and prooued. Séeing theſe words be not in verie déed all one, I might rightlie ſaie, that the one is not in the holie ſcriptures, though the other be there found. Neither hauehave I alone affirmed this, Oecolampadius.but Oecolampadius (a man well learned, and verie fréendlie to our church of Tigurie) wrote this vponupon the prophet Eſaie, Eſai. 1, 19.Isa 1:19when he intreateth of theſe words; If ye be willing, and doo harken vntounto me, &c. For he ſaith; This place the Pelagians, and manie alſo of the fathers abuſe for the affirming of frée will, ſaieng; If ye be willing, and if ye be not willing; Therefore our choiſe is frée. And vntounto this purpoſe they drawe a teſtimonie out of Ieremie, the 21. Ierem. 21, 8.Jer 21:8chapter; Behold, I laie before you the waie of life and death. So is it alſo in the 15. chapter of Eccleſiaſticus, Eccl. 15, 18. Deu. 30, 15Sir 15:18Deut 30:15and in the 30. of Deuteronomie. VntoUnto which we anſwer: Trulie, if the contention be about the name, to ſaie that Voluntas, that is, will; and Liberum arbitrium, frée choiſe; or foreign, ſelfe power (which name I hauehave not yet found in the ſcriptures) is all one; forſomuch as the churches maner is not to contend, we permit them ſo to vſe thoſe names: ſith charitie is more pretious vntounto vsus than little words. For who knoweth not, that the willing ſort both ſin, and doo well? But if, vnderunder the pretence hereof, the glorie and merciemercy of God be derogated, it is better to ſpeake contrarie vntounto men, than to be made partakers of blaſphemie, &c.

And a little after: Howbeit, they are not (as I hauehave ſaid) to be lamented for this cauſe, as though they were kept in barbarous ſeruitude; for GOD maketh good men to be partakers of his fréedome, and They be trulie free, when the ſpirit of GOD worketh in them, who is more rightlie ſaid to further than to take awaie the will: whoſe woorthineſſe the apoſtle commending, ſaith; Rom. 8, 14.Rom 8:14Whoſoeuer are led by the ſpirit of God, they are the ſonnes of God. For, ſo much the better are our works, as they more purelie procéed of God. And in good things, not the leaſt thought or indeuour commeth elſe-where, but from God. And ſtrait after; VntoUnto God is the glorie, vntounto vsus is onlie confuſion due. But ſhalt thou not moſt trulie ſaie, that thoſe be ſeruants, who being deſtitute of the ſpirit of GOD, which put to his hand, that they ſhould not fall, are carried headlong by their owne fault, whither ſoeuer their ſenſualitie leadeth them? O miſerable fréedome, that we hauehave libertie to ſin! For God dooth leaue vsus a power to ſinne, and ſuch, as by nature we can turne our ſelues from him. And by and by after; Why doo we boaſt of the fréedome of will, whom the ſcripture reprooueth to be ſeruants of ſinne? In the 8. of Iohn; verſe. 34.Whoſoeuer committeth ſinne, is the ſeruant of ſinne.

And there a little after: Wherefore, euen he that ſaith; If ye be willing, he it is that ſtirreth the will in vsus, and worketh: and whatſoeuer it is, It is not of him that willeth, Rom. 9, 16.Rom 9:16nor of him that runneth, but of God that hath merciemercy. And a litle after: For ſuch are we in our owne nature, after that Adam ſinned; as being left vntounto our ſelues, we wax ſlothfull, and become deafe at the voice of the Lord, we fall into ſinne: and whereas, not to will, is by it ſelfe a damnable thing; we being deſtitute of the ſpirit of God, are compelled, and there alſo make GOD to be angrie, whoſe word we contemne. The demonſtration of this ſentence dooth alſo Ieremie teach, in the 15. chapter; Be ye conuerted, & I will turne, &c. Iere. 15, 19.Jer 15:19And a little after this did Auguſtine iudge, ſaieng; GiueGive what thou commandeſt, and command what thou wilt, &c. By theſe words we gather, that we are not to contend for the word, and that Liberum arbitrium, or frée choiſe may be granted; ſo it be the ſame thing that will is, ſo that there be not attributed vntounto it a fréedome vntounto ſpirituall things. We alſo account will not to be frée, except it be by grace; otherwiſe that it is a bond will. It is alſo aſſured, which I hauehave ſet downe, that theſe words Liberum arbitrium, and foreign, be not found in the holie bookes.

8 That foreign is had and taught among the philoſophers, I denied not: but I ſaid, that they doo place in our mind the vnderſtanding and will, and perhaps the memorie. Not that they there place Liberum arbitrium, as a fourth or fift power of the mind; but doo attribute foreign vntounto the will. But whether theſe two words Liberum and Arbitrium, be Latin words, I neuer called it into queſtion: but a compounded word of theſe two Liberum, arbitrium, I ſaid p. 108is not extant in Cicero. And the ſame thing I now confirme. And I might further adde, that it was not vſed of Caeſar, nor of Terence, nor of the men of that age. And thus much ſhall ſuffice for a defenſe of thoſe things, which I ſpake in the beginning [of this place.] Now I come vntounto the matter, and I ſearch, as touching a will not yet regenerate, how it is towards diuine and celeſtiall things. All men admit, that thoſe things cannot by themſelues either be vnderſtood, or deſired of them that be not regenerate. And they affirme, that it is néedfull, that the ſpirit of God, through the word, be preſent, admoniſh, exhort, and perſuade. For, as the ſenſe cannot apprehend vniuerſall things; ſo our mind, while it is corrupted, cannot atteine vntounto ſupernaturall things.

But whether it ſuffice to hauehave them ſuggeſted vntounto vsus by the ſpirit of GOD, the word and the promiſes, ſome affirme it is. I denie it. For vnleſſe theſe powers be amended, we cannot by anie means vnderſtand and imbrace diuine and celeſtiall things. Neither is it in our power, that thoſe things, which are ſet before vsus, ſhould pleaſe. Wherefore it is néedfull, that certeine things ſhould be ſet foorth vntounto vsus by a ſtrength, efficacie and power; ſo that the vnderſtanding may be thoroughlie lightened, and the will ſtrengthened, that it yéeld not vntounto naughtie deſires and drawings aſide, whereby it is called awaie from ſpirituall things. Which being doone, it conſenteth vntounto the words and promiſes of God, The will dealeth actiuelie and paſſiuelie.whervpon followeth iuſtification, towards which aſſent it dealeth actiuelie, and it ſelfe willeth and conſenteth vntounto thoſe things which are laid before it. But towards that power of God, vehemencie, and efficacie, whereby it is healed and changed, [it dealeth] paſſiuelie: for it receiueth theſe things, and by him they be in it. Neither ſhould this ſéeme an abſurd thing, forſomuch as the ſcriptures ſaie, that we are drawne: the which noteth a certeine paſſion and diſpoſition. It is alſo ſaid, that God ſtandeth at the doore, and knocketh. Wherefore thoſe knockings and motions are receiued in the mind.

The ſect of EnthuſiaſtsHowbeit, for all that, we doo not make hereby a ſect of beléeuing Enthuſiaſts. For the Enthuſiaſts are reprooued, who ſaie, that they ſuffer I knowe not what inſpirations and inſtigations vntounto things euill and forbidden, being repugnant to the word of God. But we appoint ſuch an efficacie of God, as may incline minds vntounto the promiſes and ſaiengs of God, and may ſtand togither with the word of God: although that in manie, there is made onelie a lightening, or an imitation and ſuggeſtion without a change, ſéeing that efficacie and vehemencie of ſpirit is not giuen vntounto all men, neither can all men be made capable of heauenlie gifts, the which God himſelfe diſpenſeth, diſtributeth, and tempereth as it ſhall ſéeme good to him. Wherevpon there ariſe two kinds of callings: for one is common; but the other is according to the determinate purpoſe [of God] wherof we will ſpeake at large when the place ſerueth. And thoſe, whom GOD indueth with his gift and ſtrength, he (as it hath béene ſaid) conſtraineth not, nor vſeth violentlie; ſo as he ſhould corrupt his will or choiſe, called Arbitrium; but rather maketh it perfect: euen as a forme adorneth and accompliſheth the matter, but deſtroieth it not.

This power of God, in our conuerſion, Huldricus Zuinglius (a godlie and learned man, and who deſerueth well of the church) hath noted vponupon the epiſtle vntounto the Romans, Rom. 1, 16.Rom 1:16expounding theſe words; It is the power of God vntounto ſaluation to euerie one that beleeueth. And he ſaith: For when we could by no means be ſaued by our owne power and ſtrength, it was needfull to be ſaued by the power of God. This power he gaue vntounto vsus by Chriſt, who reſtored vntounto life all men that were dead in Adam. This place taketh awaie the fréedome of the will, and the power of mans ſtrength, &c. Which ſaieng I vnderſtand as touching ſupernaturall things, which excéed our capacitie. The ſame Zuinglius, in his booke De vera & falſa religione, in the chapter De Deo, thus writeth: But the faithfull (for ſo doo they commonlie vſe to call the beléeuers, or godlie, or true worſhippers of God) in this one thing be faithfull; for that they beléeue one true, onelie, and omnipotent God, and him onelie doo truſt. Moreouer, how it happeneth, that the godlie doo in this wiſe iudge of God, and doo not after the maner of the Gentils aſcribe euerie vnknowne power vntounto God, it is eaſie for a godlie man to ſhew. It is doone, both by the power and grace of him, in whom a man beléeueth. For, as touching the diſpoſition and nature of man, ſo farre foorth as he is a naturall man, the godlie differeth nothing from the vngodlie. Therefore, in the error concerning gods, that might happen to euerie man, which happeneth to this or that man; vnleſſe there were a more certeine noble power, which ſhould call vntounto it ſelfe, and faſt bind vntounto it mans mind, which in nature nothing differeth from them that doo erre moſt of all. And here doo the firſt veines of faith and godlineſſe open themſelues.

9 And certeinlie, we muſt vnderſtand, The hereſie of the Pelagians.that the Pelagians ſéemed after a ſort to grant the grace of God, and they confeſſed thoſe ſuggeſtions of the holie Ghoſt, illuminations, and ſuch like: but this gift and efficacie of the ſpirit, changing our minds, they neither acknowledged, nor atteined vntounto. This dooth Auguſtine, Auguſtine.in his treatiſe of the grace of Chriſt againſt Pelagius and Coeleſtinus, the ſeuenth chapter, reprooue, p. 109ſaieng; But behold what he hath added vntounto vsus, we being doubtfull in this expectation. For God (ſaith he) aideth vsus by his doctrine and reuelation, while he openeth the eies of our hart, while he ſheweth vsus of things to come, that we ſhould not be held of things preſent, while he laieth open the ſleights of the diuell, while he lighteneth vsus with the manifold and vnſpeakable gift of the heauenlie grace. Afterward, finiſhing his ſentence as it were with a certeine concluſion; He that ſaith thus (ſaith he) dooth he ſéeme vntounto ſhée to denie grace? Or whether dooth he confeſſe the frée will of man, and the grace of God? Further, in the eight chapter, the ſame Auguſtine ſaith; Hereby therefore it plainlie appeareth, that he confeſſeth this grace, whereby God ſheweth and reuealeth what we ought to doo; not whereby he giueth and aideth vsus to doo, ſéeing the knowledge of the lawe is rather a helpe vntounto this: if the helpe of grace be wanting, by meanes whereof commeth a breach of the commandement, &c.

Moreouer, in the tenth chapter, Pelagius is brought in, ſpeaking thus; He worketh in vsus, to will that which is good, to will that which is holie, while, by the greatneſſe of the glorie to come, and promiſe of rewards, he kindleth vsus which be giuen to earthlie luſts, louing (after the maner of brute beaſts) thoſe things onelie which be preſent vntounto vsus; while by the reuelation of wiſedome he ſtirreth vp our amazed will to the louelove of God; while he perſuadeth vsus to all things that are good: which thing thou feareſt not elſe-where to denie, &c. But in the ſame tenth chapter, Auguſtine confuteth him in theſe words: Yet we doo not principallie deſire that [outward] but this [inward grace,] he muſt néeds at length confeſſe, whereby the greatneſſe of the glorie to come is not onelie promiſed, but alſo beléeued and hoped for; and is not onelie reuealed in wiſedome, but is alſo euen loued; and whereby euerie good thing is not onelie ſuggeſted, 2. Theſ. 3, 2.2 Thess 3:2but alſo throughlie perſuaded: for all men hauehave not faith. The ſame Auguſtine, in his booke of grace and frée will, the 16. chapter: For it is certeine, that we doo kéepe the commandements if we will; but bicauſe the will is prepared by the Lord, we muſt make petition vntounto him, that we may will ſo much as is ſufficient, and in willing we may doo it.

Certeine it is, that we will when we be willing; but he it is that cauſeth vsus to will that which is good. Of whom it is ſaid, which a little before I affirmed, that the will is prepared by the Lord. Pſal. 37, 23.Ps 37:23Of whom it is ſaid; His ſteps ſhall be directed by the Lord, and hee ſhall order his waie. Phil. 2, 13.Phil 2:13Of whom it is ſaid; It is God that worketh in vsus both to will and to doo. Certeine it is, that when we doo, we doo it; but he cauſeth that we doo; by giuing moſt effectuall ſtrength to the will. Who ſaid; Eze. 36, 27,Ezek 36:27I will cauſe that ye ſhall walke in my commandements, &c. The ſame Auguſtine, againſt the two epiſtles of Pelagius to Boniface, the third booke, the ninth chapter; What is it then (ſaith he) that they conclude, where they rehearſe thoſe things, which themſelues hold? They ſaie, that they confeſſe, that grace alſo helpeth euerie good purpoſe, but yet that it dooth not put an indeuour of vertue into him that reſiſteth, &c. This alſo would Auguſtine hauehave cauſed the Pelagians to grant, that God putteth an indeuour of good things, euen into them that reſiſt: the which cannot be doone, vnleſſe our mind be conuerted, and that of an euill and corrupted will it become good. This is that change, which the holie Ghoſt worketh in vsus. Hereby are we mollified, when we be hard and ſtubborne. The ſame father ſaid, that when God hardeneth, it is nothing elſe; but that he will not mollifie: bicauſe, vnleſſe it be doone by him that we be mollified, we continue ſtill in our hardneſſe.

The holie Ghoſt bringeth it to paſſe, that we are made readie ſcholers of GOD, when of our ſelues we are vncapable of diuine things. Salomon, 3. King. 3, 6.as we hauehave it in the third booke of the Kings, the third chapter, deſired of God an vnderſtanding hart, or ſuch a hart as would eaſilie be taught. This is it, which is ſaid in the Goſpels; that We be taught of GOD: Iohn. 6, 45. Eſaie. 54, 13John 6:45Isa 54:13which thing was promiſed by the prophets. God is the true maſter, who not onelie inſtructeth and teacheth, but alſo bringeth to paſſe, that we doo learne: but that are not outward maſters able to doo; for God giueth eares to heare, eies to ſée, & an hart to vnderſtand. Wherefore Chriſt in the Goſpell ſaid; He that hath eares to heare, let him heare. Matth. 13, 9Matt 13:9Vnleſſe this be doone in vsus, we ſéeing ſhall not ſée, nor hearing ſhall not heare; neither ſhall we perceiue with the hart. It is written in Deuteronomie, the 29. chapter; Deut. 29, 4.Deut 29:4He hath not giuen you eies to ſee, not eares to heare, nor a hart to perceiue; namelie, thoſe things which in the wilderneſſe GOD did among you, and the words which he ſpake. And why this ought to be doone in vsus, the excellencie of diuine things doo declare vntounto vsus. For as the apoſtle Paule ſaith; 1. Cor. 2, 9.1 Cor 2:9The eie hath not ſeene, & the eare hath not hard, neither yet hauehave entered into the hart of man, the things which GOD hath prepared for them that louelove him. Wherefore it is written in the 1. to the Corinthians; Ibidem. 14.The naturall man perceiueth not the things, which be of the ſpirit of God, neither can he [knowe them,] for they be fooliſhneſſe vntounto him. The reaſon is afterward added, why a naturall man cannot vnderſtand or deſire theſe things: bicauſe they be ſpirituall things. And if they be ſpirituall things, they are onelie iudged by the ſpirit.

p. 110And in the ſecond epiſtle to the Corinthians he ſaith; 2. Cor. 3, 5.2 Cor 3:5that We are not ſufficient of our ſelues to thinke anie thing as of our ſelues, bicauſe our ſufficiencie is of God. But if ſo be we cannot ſo much as thinke of thoſe things; how ſhall we be able to vnderſtand or deſire them; which is a far greater and more difficult matter than to thinke? Wherefore, if the ſpirit of God ſhall propound vntounto vsus, either the lawe, or the promiſes, or the words of the holie ſcripture, and that no change commeth; we will not be mooued: bicauſe we are neither ſufficient, nor apt vntounto thoſe things. It behooueth that a conuerſion go before, which may be called a certeine diſpoſition. The ſame doo the Papiſts attribute vntounto humane ſtrength, and vntounto our owne power; as though we can diſpoſe it vntounto grace and vntounto faith. Our conuerſion and diſpoſition muſt be attributed to the ſpirit of God.Howbeit, this muſt be vtterlie aſcribed vntounto the ſpirit of God, not vntounto mans ſtrength and will; as we hauehave declared. Alſo it might rightlie be called the health of the mind: of which healing, Auguſtine, in his booke De ſpiritu & litera, hath oftentimes made mention. As touching ſinnes, we firſt of all affirme, that the nature of man is corrupted and defiled. Further, we perceiue that euill acts doo breake out. So on the other ſide we muſt affirme, that there is firſt ſome healing of the mind that goeth before; afterward, that there followeth a conſent of faith, a confidence and louelove towards God, and an imbracing of his word.

But and if ſuch a conuerſion or medicine hauehave not gone before, we will flie from GOD. This was verie well ſhewed in Adam the firſt man, Gen. 3, 8.Gen 3:8as in a certeine type or figure; who, when he was fallen, after the breach of Gods commandement, into corruption and ſpirituall death, he hiding himſelfe fled from God. And the apoſtle Paule, although he had heard and read manie things in the prophets concerning Chriſt, yet neuertheleſſe was he turned from him, and made hauocke of the church: Acts. 9, 1.Acts 9:1bicauſe (as he himſelfe ſaid vntounto the Romans) The wiſedome of the fleſh is enimitie againſt God, Rom. 8, 7.Rom 8:7and is not ſubiect to the lawe of GOD, neither yet can it be. And bicauſe it is manifeſt, that this is the gift of God, hereof are the praiers of the ſaints, who ſaie; Pſa. 118, 37.Ps 118:37Lighten mine eies, leaſt they ſee vanitie: GiueGive me vnderſtanding, Ibidem. 73.that I may learne or knowe thy commandements. And Paule vntounto the Epheſians praied God To lighten the eies of their vnderſtanding, Epheſ. 1, 18.Eph 1:18that they might knowe what was the hope of their calling. And as touching the will, Pſa. 119, 36.Ps 119:36Dauid praied; Incline mine hart vntounto thy teſtimonies. Pſal. 51, 12.Ps 51:12Againe; A cleane hart create in me, ô God. And Salomon his ſonne praied God, 1. Kin. 8, 58.1 Kgs 8:58that he would giuegive vntounto the people an vnderſtanding hart. Séeing therefore that the ſaints doo praie on this wiſe, what doo they craue? What doo they praie for? That God will ſhew his word, or that his ſpirit may knocke; howbeit, this he dooth by himſelfe, and that alwaies: as theſe men ſaie. But if they hauehave it in their owne power, why doo they praie? Let them ſelues doo it, ſéeing they hauehave it in their owne power.

Neuertheleſſe, ſince praier is made rightlie of the ſaints, it is a token vntounto vsus, that this is required of GOD, to the intent he may change our harts. This argument did Auguſtine diuers times vſe. Wherefore, in his booke De libero arbitrio, the 14. chapter, thus he writeth: For if faith procéed onelie of a frée will, and is not giuen of GOD; to what purpoſe doo we praie for them, which will not beléeue, that they may beléeue? Which we ſhould doo altogither in vaine, vnleſſe we did verie rightlie beléeue, that wils alſo, which be peruerſe and contrarie vntounto faith, may be turned of the omnipotent GOD to beléeue. No doubt, but the frée will of man is egged forward, when it is ſaid; This daie, Pſal. 95, 8.Ps 95:8if yee heare his voice, harden not your harts. But vnleſſe that God could alſo take awake the hardneſſe of the hart, he would not ſaie by the prophet; I will take from them their ſtonie hart, Ezec. 11, 19Ezek 11:19and giuegive them a fleſhie hart. The ſame father, againſt the two epiſtles of Pelagius vntounto Boniface, the firſt booke, and 19. chapter: For to what purpoſe hath the Lord commanded vsus to praie for them which perſecute vsus? Doo we deſire this, Matth. 5, 44Matt 5:44to the intent the grace of God may be recompenſed to them for their good will; or not rather, that their euill will may be turned vntounto good? Euen as we beléeue, that Saule was not then in vaine praied for by the ſaints, whom he perſecuted; that his will might be turned vntounto the faith which he deſtroied, and that his conuerſion came from aboue, it appeared by a manifeſt oracle? How manie enimies of Chriſt are dailie vponupon the ſudden, by the ſecret grace of God, drawne vntounto Chriſt?

And in the ſame place, in the 20. chapter, he declareth how true it is, that GOD conuerteth and changeth the wils of men, and ſaith; that This is true, we gather it not by the coniecture of man, but we diſcerne it by moſt euident authoritie of the ſcriptures. It is read in the booke of the Chronicles; 2. P…. 30, 1….And verelie the hand of God was in Iuda, that he might giuegive them one hart, to doo the commandement of the king & princes, according to the word of the Lord. Alſo the Lord ſaith by the prophet Ezechiel; Ezec. 36, 26Ezek 36:26I will giuegive them another hart, and a new ſpirit will I giuegive them; and I will pull out of their fleſh their ſtonie hart, and I will giuegive them a fleſhie hart, that they may walke in my commandements, and keepe my iudgements to doo them. Now what is it that Heſter that Quéene praieth, and ſaith? p. 111GiueGive me an eloquent ſpeach, Heſter. 14, verſe. 13.and make my words cleare before the lion, and turne his hart vntounto the hatred of them that be our enimies. And to what end dooth ſhe ſpeake theſe words in hir praier vntounto GOD, if God doo not worke the will in the harts of men? And ſo vndoubtedlie it came to paſſe as ſhe praied: for that king, as a féerce bull, at the firſt ſight beheld hir, and his crueltie was turned into lenitie. Finallie, a place in the Acts of the apoſtles, Acts. 16, 14.Acts 16:14the 16. chapter muſt be weighed, as touching Lydia, the woman which ſold purple, whoſe heart God opened that ſhe might giuegive eare vntounto thoſe things which were ſpoken by Paule. Manie doubtleſſe were preſent, but it was particularlie ſaid to that woman, that God opened hir hart.

Which place Conradus Pellicanus (a verie learned and holie man) being my predeceſſor, thus expoundeth it: And this repentance commeth not of nature, but of grace, whoſe hart (ſaith he) the Lord opened, that ſhe might vnderſtand thoſe things which were ſaid by Paule. For in the Goſpell none may truſt to his owne ſtrength, but in the gift of God, not in our owne preſumption. Wherefore let vsus, hearing the promiſes of the Goſpell, miſtruſt the ſtrength of our fleſh; and let vsus deſire GOD, that he will open our hearts, that he will giuegive the gift of the holie Ghoſt, to beléeue with the heart, and to fulfill indéed that which we heare ſhould be doone; which thing we read came to paſſe in this woman that ſold purple. verſe. 26.And the hiſtorie of Samuel, the firſt booke, the tenth chapter, teacheth it, where it is written; that They whoſe heart God had touched followed king Saule. And herevnto belong thoſe things, Ezec. 37, 16Ezek 37:16which Ezechiel ſpake; that He would take awaie the ſtonie heart; and would giuegive a fleſhie heart. Phil. 2, 13.Phil 2:13VntoUnto the Philippians alſo, Paule taught; that It is God which worketh in vsus, both to will and to performe, and that not at our, Ephe. 2, 8.Eph 2:8but at his good pleaſure. And vntounto the Epheſians it is written; that We by grace are ſaued, through faith, and that not of our ſelues.

By which word, our working togither; namelie, that which is actiue, is remooued: indéed, not as touching the conſent of faith, but as touching that change by grace, of which we now ſpeake. And it is added, 1. Theſ. 3, 2.1 Thess 3:2that It is the gift of God. And in the ſecond epiſtle to the Theſſalonians, it is written; All men hauehave not faith, bicauſe that healing or medicine of the ſpirit is not giuen to all men: whervpon it cōmeth, that all men conſent not to the promiſes of God. Againe; Who beleeue according to the working of his mightie power, Ephe. 1, 19.Eph 1:19which he wrought in Chriſt, raiſing him from the dead. By which words is ſhewed, that it is one and the ſelfe-ſame power, whereby our will is changed and conuerted to beléeue, and whereby Chriſt is raiſed vp from the dead. And Pellicanus, expounding this place, ſaith: Pellicanus.And in ſuch ſort dooth God and our father declare his power and goodneſſe in vsus; bicauſe he, by a certeine ſecret and vnſpeakeable power, hath ſo tranſformed vsus from the old inſtitution, as ſetting all other things aſide, we put our truſt in him alone; and contemning thoſe things which we ſée, doo hope for of him, thoſe things which we ſée not, &c. Theſe things agrée with thoſe, which be written by the ſame apoſtle, in the ſame epiſtle, the ſecond chapter; verſe. 1.that When we were dead in our ſinnes, God quickened vsus togither in Chriſt.

Wherefore, euen as a dead man is able to doo nothing towards his owne raiſing vp or reſurrection, ſo we alſo doo not riſe againe, although the words of God call vntounto vsus alowd, vnleſſe the ſpirit and life be firſt reſtored vntounto vsus; then doo we mooue and ſtir vp to well dooing. And in the firſt epiſtle to the Corinthians it is written; 1. Cor. 4, 7.1 Cor 4:7For who ſeparateth thee,? And what haſt thou, that thou haſt not receiued? And if thou haſt receiued, whie dooſt thou glorie, as though thou haddeſt not receiued? If we ſhould appoint, that frée will can receiue the promiſes offered, and can conſent to the ſaiengs of God propounded, the anſwer will be eaſie for anie man to ſaie; He hath ſeuerallie appointed vntounto me my frée will aboue others, bicauſe I would, they would not; I hauehave conſented, they hauehave refuſed: wherefore the difference would appeare to be of vsus. And when Paule ſaith; Thou haſt nothing that thou haſt not receiued, he meaneth not that of creation, but of faith, of chriſtianitie, and regeneration. For he dealt with the Corinthians themſelues, who profeſſed chriſtianitie.

10 Further, Iere. 17, 14. Pſal, 80. 7.Jer 17:14ſéeing this healing of the mind dependeth of God, we rightlie praie; Heale me Lord, and I ſhalbe whole. And in the Pſalmes; Turne vsus ô God of ſtrength. Which thing when God dooth, he taketh the veile from our hearts, whereby we were let, that we could not be méet for heauenlie things. And the naile of obſtinacie and ſtubborneſſe is driuen out, Iohn. 6, 44.John 6:44by the naile of the word of God: for Chriſt ſaid; No man commeth vntounto me, except my father ſhall drawe him. Whereof Auguſtine ſpeaking in his 26. treatiſe vponupon Iohn, ſaith: Feare not, as though thou ſhouldeſt be drawne againſt thy will; the mind is drawne, and is drawne with louelove, neither ſhalt thou ſaie; How doo I beléeue willinglie, if I be drawne? Thou art not onelie drawne by will, but alſo by pleaſure. for as the Poet ſaid; Euerie mans owne pleaſure draweth him. And he addeth ſimilitudes: A ſimilitude.Thou ſheweſt to a little ſhéepe a gréene bough, & thou draweſt him. Thou ſheweſt nuts to a child, and thou draweſt him. We are not drawne by the hurt of the bodie, but by the cord of the hart. Further, making this drawing more plaine, he ſaith; I, while I ſpeake p. 112vntounto you, what doo I? I bring in a noiſe into your eares, vnleſſe there be one within to reueale, what ſpeake I? What ſaie I? I am he that trimmeth the trée without; the Creator is within. 2. Cor. 2, 7.2 Cor 2:7But he that planteth, and he that watereth is nothing: it is he himſelfe that giueth the increaſe, and maketh all men apt to learne. All which men? Iohn. 6, 45.John 6:45They which hauehave heard and learned of the father, they doo come vntounto Chriſt. He intreating of the verie ſame matter, againſt two epiſtles of the Pelagians, the 19. chapter, writeth: Who is drawne, if he was alreadie willing? And yet no man commeth, except he be willing. Wherefore he is by maruelous meanes drawne to be willing by him, which knoweth how to worke inwardlie, euen in the verie hearts of men: not that men ſhould beléeue againſt their wils, which is vnpoſſible to be doone; but that of vnwilling they ſhould be made willing.

I knowe that ſome be of the mind, that all men are drawne of God; and that ſome come not, bicauſe they will not: not bicauſe they are not drawne. Howbeit, this expoſition agréeth not with the diſcourſe of the Goſpell: for ſome contemned the words of Chriſt, murmured, and went their waies. But the twelue cleaued vntounto Chriſt, who ſéemeth to giuegive the reaſon of this difference; namelie, that none ſhould come vntounto him vnleſſe the father ſhall drawe him. Of this ſentence it may be prooued; They depart, and come not vntounto Chriſt; Therefore they are not drawne. The apoſtles cleaue vntounto Chriſt and followe him; Therefore they be drawne. So then theſe be drawne, and thoſe be not drawne. And the cauſe why one is drawne, and an other is not drawne; iudge not thou (ſaid Auguſtine) if thou wilt not erre. More might yet be ſaid of this drawing, but I ſurceaſe. I come vntounto Paule, and to the prophet Eſaie; Eſai. 45, 69. Rom 9, 20.Isa 45:69Rom 9:20who in ſuch ſort compare vsus with God, as he is the potter, but we the claie. Which muſt not onelie be vnderſtood of our creation, but alſo of our forming anew: for ſo Paule vntounto the Romans vſeth the ſame ſimilitude. And it muſt be diligentlie conſidered, that a potter dooth not onelie forme and faſhion the claie, but dooth alſo ſoften, renew, and temper it; the which thing belongeth vntounto that change, whereof we now ſpeake.

Rom. 9, 16.Rom 9:16It is alſo ſaid vntounto the Romans; It is not in him that willeth, nor in him that runneth, but in GOD that ſheweth merciemercy. In which words Paule teſtifieth, that our ſaluation is wholie of him; and that we ought not to contend with him as touching the bounds: as to ſaie, This is mine, and this is his; but we muſt ſincerelie and truelie confeſſe, that all our ſaluation, how much ſo euer it be, is of God. And this did Oecolampadius (a ſingular man in godlineſſe and learning) note in 26, Oecolampadius.chapter of Eſaie, the 156. leafe. But we muſt not thus imagine, that God proſpereth the buſineſſe, and yet dooth nothing: for euen this dooth he a little after prooue to be falſe, yéelding vntounto God all our works. Neither doo we giuegive onelie falſe titles vntounto him, as ſome flatterers doo vntounto kings; bicauſe, through the authoritie of kings, manie thouſands are ſlaine in battell, when as they themſelues neuertheleſſe are occupied in the meane time in games and huntings. Auguſtine, in his treatiſe De bone perſeuerantiae, the ſecond chapter, ſaith; that We liue well, when we attribute all vntounto God. And Cyprian (as he is alledged by Auguſtine) ſaid; that Of vsus there is nothing, and that therefore we may not glorie. This he ſpake not alonelie for chriſtian modeſtie ſake, but bicauſe of the truth, for that ſo the thing is.

And if the expoſition were true, which ſome men make of thoſe words; It is not in him that willeth, nor in him that runneth, but in God that hath merciemercy: that it is therefore ſo ſaid, bicauſe our will and ſtrength are not ſufficient, vnleſſe the merciemercy of GOD be preſent: the ſentence might be inuerted, ſo that we might ſaie; that it is not in God, that hath merciemercy, but in man that willeth. Becauſe, according to the iudgement of theſe men, the merciemercy of God is not ſufficient, vnleſſe that we alſo be willing. But this wrong turning he thinketh ought not to be ſuffered, as he teacheth in his Enchiridion vntounto Laurence, the 22. chapter; but more largelie in the firſt booke to Simplicianus, in the ſecond queſtion, where he writeth after this maner: Thoſe words alſo if thou diligentlie marke; Therefore, it is not in him that willeth, nor in him that runneth, but in God that hath merciemercy, the apoſtle ſhall not ſéeme onelie for this cauſe to hauehave ſpoken this, bicauſe we may by the helpe of God atteine to that, which we would: but alſo in that ſenſe, wherein he ſaith in an other place; Woorke yee your owne ſaluation with trembling and feare: for it is God which worketh in vsus, both to will and to worke, according to his good pleaſure. Where he ſufficientlie ſheweth, that euen that ſame good will it ſelfe is doone in vsus by the worke of God. For if therefore onelie it be ſaid; It is not in him that willeth, nor in him that runneth, but in God that hath merciemercy; bicauſe the will of man alone ſufficeth not vntounto vsus, to liue iuſtlie and rightlie, vnleſſe we be holpen by the merciemercy of GOD, it may alſo be ſaid after this maner: Therefore it is not in GOD that hath merciemercy, but in man that willeth, bicauſe the merciemercy of God is not alone ſufficient, vnleſſe the conſent of our will be added. Yet this is manifeſt, that we will in vaine, vnleſſe God take merciemercy of vsus.

But I know not how this can be, that God taketh merciemercy in vaine; vnles that we be willing: p. 113for if God take merciemercy, we alſo be willing, ſith vntounto the ſame merciemercy belongeth our willingneſſe. Phil. 2, 13.Phil 2:13And it is God that worketh in vsus both to will and to worke, according to his good will. For if we demand, whether a good will be the gift of God, it were a woonder, if anie man dare denie it, &c. And in the ſame queſtion to Simplicianus, he writeth the ſame thing. But if this calling be ſo effectuall a worker of a good will, as euerie one being called dooth follow it, how ſhall this be true; Matt. 10, 16.Matt 10:16Manie are called, but few are choſen? Which if it be true, and that he, which is called, dooth not conſequentlie obeie his calling; and that to obeie, is put in his will, it may rightlie alſo be ſaid: Therefore it is not in GOD that hath merciemercy, but in man that willeth and runneth, bicauſe the merciemercy of the caller ſufficeth not, except an obedience doe followe. But perhaps they, which being called after this maner, doo not conſent, yet being called after another manner, may conſent: ſo as that ſaieng alſo is true; Manie are called, but few are choſen. So that, although manie be called after one maner, yet bicauſe all are not affected after one ſort, they onelie can followe their calling, which are found fit for to take the ſame. And this may be no leſſe true; Therefore it is not in him that willeth, nor in him that runneth, but in God that ſheweth merciemercy, who in ſuch ſort called, as was fit for them, which followed their calling.

And to others doubtleſſe the calling came, but bicauſe it was ſuch, as thereby they could not be mooued to become apt to take the ſame, they might indéed be ſaid to be called, but not to be choſen. But this is not now likewiſe true; Therfore it is not in God that ſheweth merciemercy, but it is in man that willeth and runneth: bicauſe the effect of the merciemercy of GOD cannot be in the power of man, if he in vaine take merciemercy, man being vnwilling. Forſomuch as, if he would alſo take merciemercy of them, he might in ſuch ſort call them, as ſhould be conuenient for them, that both they might be moued, and vnderſtand, and followe. Wherfore it is true, that Manie be called, but few be choſen. For thoſe choſen were called fitlie to the purpoſe, but they which were not fit, nor were tempered togither for their calling, were not choſen, bicauſe they followed not, although they were called. Againe it is true, that It is neither in him that willeth, nor in … that runneth, but in God that hath merciemercy … cauſe that, although he call manie, yet he taketh merciemercy of them onelie, whom he ſo calleth, as is fit for them to be called that they may followe. But it is falſe, if anie man ſaie: Therefore It is not in God that taketh merciemercy, but in man that willeth and runneth: bicauſe God taketh not merciemercy vponupon anie in vaine. And of whom he hath merciemercy, he ſo calleth, as he knoweth it is agréeable to him, that he ſhould not refuſe the caller.

Here will ſome ſaie; Whie was not Eſau ſo called, as he would obeie? For we ſée that men are ſome one waie, ſome another waie moued to beléeue thoſe things, which are ſhewed or ſignified. As for example ſake: Luke. 2, 25.Luke 2:25Simeon beléeued in our Lord Ieſus Chriſt, being yet a yoong infant, knowing him by the ſpirit reuealing vntounto him. Nathaniel, at one ſentence that he heard of him; Iohn. 1, 48.John 1:48Before that Philip called thee, when thou waſt vnderunder the tree, I ſawe thee, anſwered; Maſter, thou art the ſonne of God, thou art the King of Iſrael. Which thing a good while after, bicauſe Peter confeſſed, Matt. 16, 18.Matt 16:18he deſerued to heare that he was bleſſed, and that to him ſhould be giuen the keies of the kingdome of heauen. At the miracle doone in C…na of Galile, Iohn. 2, 11.John 2:11which Iohn the euangeliſt mentioneth to be the beginning of the ſignes which Ieſus did, when he turned water into wine, his diſciples beléeued in him. Chriſt by ſpeaking, ſtirred vp manie vntounto faith. Manie beléeued not, no not when the dead were raiſed vp. The diſciples being terrified with the death and croſſe of Chriſt, ſtaggered; and yet the théefe then beléeued, when he ſawe him not his better in works, but his equall in the fellowſhip of the croſſe. One alſo of the number of the diſciples, after his reſurrection, gaue credit not ſo much to the liuelie members, as he did to the gréene wounds. Manie of that number, of whom he was crucified, which ſéeing him doo miracles, had contemned him, yet beléeued the diſciples which preached him, and did ſuch things in his name.

Wherefore, ſince that one man is mooued after one ſort vntounto faith, but another man after another ſort; and that oftentimes one and the ſelfe ſame thing ſpoken after one maner dooth mooue, and ſpoken after another maner dooth not mooue, and another man it may mooue: who dare ſaie, that GOD wanted the maner of calling, whereby Eſau alſo might applie his mind, and ioine his will vntounto the faith, wherin Iacob was iuſtified? But and if there can likewiſe be ſo great an obſtinacie of the will, as the turning awaie of the mind ſhould be hardened againſt all the waies of calling; it is demanded alſo, whether that ſame hardneſſe it ſelfe be of the puniſhment of God? For, when as God forſaketh man, by not calling in ſuch wiſe; how can he be mooued vntounto faith? Who alſo will ſaie, that the verie [God] omnipotent hath wanted a meanes, whereby man alſo ſhould be perſuaded to beléeue, &c. Now it appeareth what Auguſtine thought as touching that place; Rom. 9, 16.Rom 9:16It is neither in him that willeth, nor in him that runneth, &c. After theſe things I referre my ſelfe vntounto that, which Paule wrote; Gala. 4, 6.Gal 4:6And bicauſe ye are ſonnes, God hath ſent foorth the ſpirit of his p. 114ſonne into your hearts, crieng, Abba, Father. But if the ſpirit, being ſent foorth by God vntounto men, maketh them crie; it maketh them alſo to beléeue, and therewithall maketh them to liue well alſo. Eze. 11, 19. & 37, 26.Ezek 11:19Ezek 37:26For when it was ſaid by the prophet; I will take from them that ſtonie heart, and will giuegive them a fleſhie heart: It is added; And I will giuegive my ſpirit among them, and will cauſe them to walke in my commandements, &c. Alſo to the Romans it is written; Rom, 8, 14.As manie as are led by the ſpirit of God, thoſe be the ſonnes of God.

Wherein is to be noted, that the ſaints otherwhile are paſſiuelie ſubiect vntounto certeine motions of the holie Ghoſt. And if of ſome it be granted, that our will is ſometime onelie a ſubiect paſſiue, when troubles and gréefes doo greatlie vrge vsus, looking for nothing elſe but death; for the ſoule is then ſuſteined by God, leaſt it ſhould faint: what let is there, that we ſhould not alſo be paſſiuelie ſubiect to this change, whereof we now ſpeake? Wherefore I ſaie the will is the ſubiect of both conuerſions, as well of healing as of faith; but as touching the firſt, it onelie concurreth paſſiuelie, and as touching the other [both paſſiuelie] and actiuelie, bicauſe we beléeue willinglie. In the firſt, the ſpirit woorketh alone, but in the other it worketh togither with vsus. VntoUnto the Galathians it is written; But when it ſeemed good vntounto him, Gal. 1, 15.Gal 1:15which had ſeparated me from my mothers wombe: But it is not ſaid; When it ſeemed good vntounto me. And vntounto the Romans; Rom. 12, 3.Rom 12:3God diſtributed to euerie one the meaſure of faith. And of frée gifts it is written; 1. Cor. 12, 11.1 Cor 12:11that Thoſe the ſpirit of God diſtributeth to euerie one as he will. And he is no leſſe the Lord of regeneration, and the GOD of our faith, than he is of frée gifts: and therefore he diſtributeth both kinds, as it pleaſeth him. In the epiſtle to the Philippians we read; Phil. 1, 29.Phil 1:29that To them it was giuen not onelie to beleeue, but to ſuffer for Chriſt. 2. Tim. 1, 7.2 Tim 1:7And in the 2. epiſt. to Timothie it is written; For God hath not giuen to vsus the ſpirit of feare, but of power, of louelove, and of ſobrietie. Mat. 13, 11.Matt 13:11Chriſt alſo ſaid vntounto the apoſtles; that To others, vntounto whome he ſpake in parables, it was not giuen that they ſhould vnderſtand; but vntounto them that were his apoſtles it was giuen. And verie manie other teſtimonies of the holy ſcriptures might be alledged for this matter, howbeit, I will be contented with theſe: but if there be anie, which will not beléeue theſe verie manie [alledged,] neither will they giuegive credit vntounto more.

11 But manie ſaie; If thus the matter ſtand, then ſhall we be as ſtocks and ſtones, which are mooued of God. The matter dooth not ſo ſtand, bicauſe both ſtocks and ſtones, while they be mooued, doo neither perceiue nor vnderſtand, nor will. Further, if in anie thing we be mooued paſſiuelie, as ſtocks and ſtones be; yet ſhould wée not ſo be called: albeit in this change, whereof we now ſpeake, we are not mooued violentlie, as be ſtones and ſtocks, but by a motion méet vntounto our end and perfection. Howbeit, that which they obiect againſt vsus, is not well concluded: for it is an argument in the ſecond figure of propoſitions affirmatiue: as if we ſhould ſay; Stones and ſtocks are mooued paſſiuelie; Men in this change or conuerſion are mooued paſſiuelie. Therfore are they ſtones & ſtocks. Again; we ſaie; Stones & ſtocks be bodies, they be alſo ſubſtances; In like maner men are bodies and ſubſtances; Therefore they are ſtones & ſtocks. All men ſée, that the concluſions are not firme, & doo belong to the ſecond figure of the affirmatiues. Yet neuertheleſſe, of this our ſaieng, which wee defend, as touching the change in God, or the healing of the mind, before we can either beléeue, or hope, or expect celeſtiall things; it followeth not, that we make for Swenkfeldius: for he ſéemeth to put faith before the word of God, but we doo not ſo. Bicauſe we affirme, the word of God is as well an outward as an inward inſtrument of the holie Ghoſt, wherewith he may perſuade and ſhew what things are to be beléeued and doone, and may declare and vtter his efficacie in the changing of vsus. For we knowe, that Faith is by hearing, Rom. 10, 17 Eſaie. 53, 1.Rom 10:17Isa 53:1& hearing by the word of God. Paule ſaith; How ſhall they beleeue in him, whome they hauehave not heard? And elſewhere it is written; Lord, Rom. 10, 16.Rom 10:16who hath beleeued our preaching? Further, Swenkfeldius ſéemeth to appoint the outward word to be as a certeine exerciſe of faithfull men, and reiecteth the miniſterie. Which opinion we deteſt; for we affirme, that as well the outward word as the inward, be inſtruments of the holie Ghoſt: neither doo we doubt, but that the word; eſpeciallie by nature, goeth before faith, ſéeing it is the ſubiect thereof.

12 Wherefore we determine, that the will or choiſe, before regeneration, can doo nothing by it ſelfe as touching diuine and ſpirituall things, but that the ſpirit of God is neceſſarie, bicauſe it propoundeth and teacheth: neither that the ſame is anie thing, except it worke a change of the mind. The Pelagians ſaid, that the grace of … is required, but yet to this purpoſe onelie, … we may the eaſilier beléeue, & doo well. The ſchoole-Diuines, bicauſe they would differ from them, hauehave affirmed a preuenting grace: but we demand, what maner of grace that is? And we ſaie, that it is not ſufficient to anſwer [that it is ſuch a grace as] thereby are propounded vntounto vsus the words of God, and his promiſes, either inwardlie, or outwardlie: but that there ought to be applied a change or conuerſion, and p. 115that it ought not to be put in our will or choiſe, to follow or cleaue vntounto the promiſes. Auguſtine.Auguſtine put vsus in mind, that vnderunder the praiſes of nature, lie hidden the enimies of grace. Wherefore, Two kinds of calling.now that we hauehave thus determined, there appeare two kinds of callings, one common, an other effectuall. Which diſtinction I firſt prooue out of the holie ſcriptures. Rom. 8. 29.Rom 8:29Paule ſaith; Whome he hath called, thoſe alſo he hath iuſtified. Wherfore it is ſome kind of calling, wherevnto iuſtification is ioined: for that is Paules chaine; namelie, to hauehave the linkes faſt knit togither. On the other part, Mat. 20, 16.Matt 20:16it is ſaid by Chriſt; Manie are called, and but few choſen: now here is calling ſpoken of, wherevnto followeth not iuſtification.

Moreouer, there is a certeine calling, which by Paule is ſpeciallie called According to the purpoſe [of God, Ephe. 1, 5. & 9.Eph 1:5Eph 1:9] which is ſhewed to differ from the other common calling. Wherefore it is prooued by the holie ſcriptures, that there is a difference of callings. Auguſtine.This Auguſtine confirmeth. Firſt, againſt two epiſtles of the Pelagians, the 19. chapter, where he writeth: For all that be called, are not called according to the purpoſe; For manie be called, few be choſen. They therefore are called according to the purpoſe, who were choſen before the world was made. And of this matter the ſame Auguſtine to Simplicianus, at the end of the firſt booke: Wherfore it remaineth that wils be choſen; but the will it ſelfe, vnleſſe ſome thing happen, which may delight and allure the mind, cannot by anie meanes be mooued. But that this ſhould happen, it is not in the power of man. What elſe willed Saule, but to inuade, to drawe, to bind, and ſlaie the chriſtians? How raging was his will? How furious? How blind was it? And yet was he with one voice from aboue ouerthrowne. Doubtleſſe, ſuch a viſion happened vntounto him, as thereby crueltie being taken awaie, that mind and will was wreſted and corrected vntounto faith. Suddenlie, of a woonderfull perſecuter of the Goſpell, he became a more woonderfull preacher [of the ſame.] So then it is manifeſt, that the calling is of two ſorts, one common, and an other according to the purpoſe: to the vnderſtanding whereof wée muſt knowe, that this purpoſe is nothing elſe, but a ſure, firme, and conſtant decrée of God, wherein he foreknew, and appointed thoſe, which he would ioine togither, iuſtifie, and bleſſe in Chriſt.

The calling, which vntounto this purpoſe is confirmed, is effectuall, and changeth men through the word of God, by the helpe of the holie Ghoſt. But the other is common, whereby are offered the promiſes of God, through the word either outward or inward; but not with ſuch an efficacie, as thereby the minds can be healed. This diſtinction did Auguſtine verie well know, Auguſtine.who againſt Iulian the Pelagian, in the fift booke the third chapter, writeth after this maner: Not all men, which be called, are called according to the purpoſe; For manie be called, Mat. 20, 16.Matt 20:16but few are choſen. Wherefore, elſe where alſo he ſaith; 2. Tim. 1, 9.2 Tim 1:9According to the power of God, who hath ſaued vsus, and called vsus with an holie calling, not according to our works, but according to his owne purpoſe and grace, which was giuen to vsus in Chriſt Ieſus, before the beginning of the world. The ſame Auguſtine De praedestinatione ſanctorum, the 16. chapter: For manie, which be predeſtinate, God calleth his ſonnes, that he may make them the members of his onelie predeſtinated ſonne, not with that calling, Matth. 22.Matt 22wherby they were called which would not come to the marriage; ſith by that calling, both the Iewes were called; 1. Cor. 1, 23.1 Cor 1:23VntoUnto whome Chriſt crucified is a ſtumbling blocke, and the Gentils alſo, vntounto whome Chriſt crucified is fooliſhneſſe. But he calleth the predeſtinate by that calling, which the apoſtle diſtinguiſhed, ſaieng; Ibid. 24.that Hee preached Chriſt the power of God, and the wiſedome of God vntounto them which are called, both of the Iewes and Graecians.

For ſo ſaith he in theſe words; VntoUnto them which are called, that he might note them which were not called; knowing that there is a ſure maner of calling of them, which are called according to the purpoſe, Rom. 8, 29.Rom 8:29whome he foreknew and predeſtinated to be made like to the image of his ſonne. Which calling he ſignifieng ſaid; Rom. 9, 12.Rom 9:12Not by works, but by him that calleth it was ſaid vntounto hir: The elder ſhall ſerue the yoonger. He ſaith; Not by works, but by beleeuing. Alſo he vtterlie tooke this from man, that he might yeld the whole vntounto God. Therefore he ſaid; But by him that calleth, not by euerie kind of calling, but through that calling whereby man is made a beléeuer. This alſo had he a reſpect vntounto, when he ſaid; Rom. 11, 29.Rom 11:29The gifts and calling of God are without repentance. The ſame father, in his Treatiſe De ſpiritu & litera, the 34. chapter, mentioneth an other difference of theſe callings, that the one counſelleth, and the other throughlie perſuadeth. And he ſaith; Now if any ſhall preſſe vsus to ſearch that déepeneſſe, why one is ſo counſelled, as he becommeth throughlie perſuaded; and an other not ſo: two things in the meane time I call to remembrance, which I think good to anſwer; O the deepeneſſe of the riches, Rom. 11, 33. Rom. 3, 5.Rom 11:33Rom 3:5&c. Againe; Is there anie iniquitie with God? Hée that ſhall not be content with this anſwer, let him ſéeke better learned; but let him beware he find not them that be preſumptuous.

13 After this maner did Auguſtine conclude this ſentence, bicauſe he ſawe there were men found out, which ſought for a cauſe of the difference p. 116by frée will, whom he called preſumptuous. He writeth in like manner in the ninth chapter De praedestinatione ſanctorum: But whie it is not giuen in all men, it ought not to mooue a faithfull man; which beléeueth, that by one man all men vndoubtedlie went into moſt iuſt condemnation. Euen ſo, there ſhould be no iuſt reprehenſion of God, although that none were deliuered from thence. Wherby it is manifeſt, that it is a great grace that manie are deliuered. Againe, what ſhould be due vntounto them, they know by thoſe which are not deliuered; that they which glorie, may glorie in the Lord, not in their owne merits, which they ſée to be like to theirs that he damned. Here alſo Auguſtine plainlie teacheth, that whoſoeuer of vsus are deliuered, we are not all called by that calling, by which we be deliuered; & that without anie iniuſtice of God. And in the ſame booke the 8. chapter: Wherefore, ſaie they, dooth he not teach all men? If we ſhall ſaie; Bicauſe thoſe, whom he teacheth not, will not learne: Pſal. 85, 7.Ps 85:7it will be anſwered vsus; And where is that ſigne, which is ſaid vntounto him? Lord turne thou againe and quicken vsus: or elſe if God, of vnwilling make not willing, whie dooth the church, according to the precept of the Lord, praie for them that perſecute hir, &c. Auguſtine reſteth not vponupon that anſwer; to wit, that they are not taught, bicauſe they will not learne: for he ſaith, that of vnwilling, GOD can make willing. Proſper, Adcaput Gallorum, anſwereth to them which obiect, that they which are called, are not called alike, but ſome [are called] that they ſhould beléeue, &c.

The anſwer followeth. If calling be onlie vnderſtood in preaching of the Goſpell, it is not trulie ſaid, that vntounto diuers men it is diuerſlie preached; ſéeing there is one God, one faith, one regeneration, and one promiſe. But if there be a reſpect had to the effect of planting & watering, there is one thing doone in them, whoſe outward eares are mooued by a bodilie voice; & an other thing in them, whoſe inward ſenſe God hath opened, & in whoſe hart he hath put the foundation of faith, & the feruencie of louelove, &c. Thoſe two kinds of calling could not more euidentlie be expreſſed. Zuinglius, in his book De prouidentia, tome 1. leafe the 370. That appointment or ordinance, wherby is decréed, that a man is now called by God, not onelie by this generall calling, which betokeneth the outward preaching of the apoſtles; but alſo by that, whereby the ſpirit dooth earneſtlie put the elect in remembrance, that they deſire to obeie GOD, in that he commandeth or promiſeth, &c. The ſame author, vponupon the epiſtle to the Romans, the eight chapter, tome 4. leafe 428. To them, which according to the purpoſe, who indéed were called from the beginning. Theſe words doo I vnderſtand of the inward calling, that is, of the election; not of the outward calling of the word. As if he ſhould ſaie: I hauehave now ſaid, that to the ſaints, or them which be called, all things turne vntounto good. Which ſaieng I allow: for all things are grounded vponupon the frée election of God. God, which knew all things, before they were, determined alſo before hand, that they ſhould be coheires with his ſonne: ſo neuertheleſſe, that Chriſt is the firſt begotten; that is, the naturall and eſſentiall ſonne of God, and we the adopted ſonnes. Whom he hath ſo before hand appointed and ordeined, thoſe afterward he calleth by an inward calling: that is, he draweth inwardlie. Iohn. 6. that is, he maketh faithfull; he draweth them, that their mind may cleaue faſt and truſt vntounto him. Whom he thus maketh faithfull, thoſe alſo he iuſtifieth, through an aſſured faith, that is to wit, of his ſonne, &c.

The ſame author, in his booke De prouidentia, tome 1. leafe the 368. ſaith: For they ſawe that this thing is not now ſignified by ſignes, but doone before the eies; whereby the ſinnes of the whole world were purged: but as touching this [outward calling] there was nothing doone, bicauſe onelie they did repent, whom the holie Ghoſt lightened, that they might knowe this man to be the ſauiour; and the father did drawe them, that they might come vntounto him, and might imbrace him: further, to knowe that outward things are not able to doo anie thing elſe, but ſignifie and ſhew, &c. Conradus Pellicanus, vponupon the firſt chapter to the Epheſians, interpreting theſe words; Ephe. 1, 5.Eph 1:5Who hath predeſtinated vsus to the adoption of ſonnes, thus writeth: In the which thing muſt be noted the order, wherein election holdeth the firſt place; next vntounto that, the adoption to be ſonnes; which is ſaid to be the calling, while the Lord draweth vntounto him thoſe which he indued with the ſpirit, in giuing a knowledge of himſelfe: finallie, there ſuccéedeth an holineſſe of life, &c. Now, by theſe excellent and holie men appéereth theſe two maner of callings, not deuiſed by me, but both receiued, and put in writing by them. Whereof it commeth, that of them, which be at one and the ſelfe-ſame ſermon, and heare the ſelfe-ſame Goſpell, ſome beléeue, ſome contend, ſome imbrace, and ſome laugh to ſcorne. Verelie, they which contend, ſcorne, and refuſe, doo it of their owne naughtineſſe, which God infuſeth not into them: but they, which beléeue and imbrace, doo this by the effectuall caling of God, the which is not giuen vntounto all men.

Wherefore Auguſtine De praedeſtinatione ſanctorum, chapter eight: Therefore, when the Goſpell is preached, ſome beléeue, and ſome beléeue not: they which beléeue, the preacher ſpeaking outwardlie, do inwardlie heare of the father, & do learne; but they, which doo not beléeue, doo heare outwardlie, inwardlie they doo not heare, nor p. 117yet learne. This is as much to ſaie, as; To the one ſort it is giuen to beléeue, to the other it is not giuen: Iohn. 6, 44.John 6:44bicauſe No man (ſaith he) commeth vntounto me, except my father ſhall drawe him. The ſame father, euen in that booke, the ſixt chapter: Many heare the word of truth, but ſome beléeue, and ſome ſpeake againſt it. That theſe therefore will beléeue, and that thoſe will not, who can be ignorant of this▪ Who can denie it? Howbeit, ſéeing the will of ſome is prepared by the Lord, and of ſome not; we are in verie déed to diſcerne what ſpringeth of his merciemercy, or what ſpringeth of his iudgement. Rom. 10, 3.Rom 10:3That which Iſrael ſought (ſaith the apoſtle) it obteined not, but election obteined it. Acts. 2, 37.Acts 2:37But others be blinded, as it is written; God hath giuen vntounto them the ſpirit of ſlumber, eies that they might nor ſee, and eares that they might not heare, euen vntounto this daie, &c. Wherefore, verie great is the difference of hearers: the which Auguſtine, as we hauehave knowne, noteth by the diuerſitie of callings. And wherefore God ſo tempereth and diſtributeth them, he in the ſame booke the eight chapter teacheth in theſe words. But whie he teacheth not all men, the apoſtle hath opened ſo much as he thought méet to be opened: bicauſe He minding to ſhew his wrath, Rom. 9, 22.Rom 9:22and to make his power knowne, ſuffered with long patience the veſſels of wrath prepared to deſtruction, and that he might declare the riches of his glorie vponupon the veſſels of merciemercy, which he prepared vntounto glorie, &c. Here the reaſon, as it manifeſtlie appeareth, is deriued from the finall cauſe; bicauſe God determined to make manifeſt not onelie his goodneſſe, but alſo his righteouſneſſe and ſeueritie. But ſome man will ſaie; If thus the caſe ſtand, God ſhall not be vniuerſall, but particular. The which doubtleſſe in this reſpect cannot be denied: for we ſée that he ruleth at his pleaſure, and diſtributeth theſe two kinds of callings. But of this matter we will ſpeake afterward, when we ſhall come vntounto predeſtination.

The vſe of this doctrine.14 In the meane time let vsus anſwer them, who ſay, it is but a ſmall matter that they deſire; and that the frée will, which they would hauehave to be granted them, they ſaie i… but a certeine little ſparke. The ſame we doo grant, ſo farre as godlineſſe will permit; namelie, in thoſe things which are ſubiect to the ſenſe & reaſon of man, and which doo not excéed the capacitie of our nature. Alſo, to them that be renewed, we grant it as much as mans infirmitie dooth ſuffer, while we liue in this world. But vntounto thoſe, which be not renewed, we cannot grant the ſame as touching heauenlie and ſpirituall good things; bicauſe ſuch a ſparke it is, as it would not bréed brightnes, but ſmoke, wherby men would ſoone become proud, and withdraw much from the grace and merciemercy of God. For by this little ſparke, they would boaſt, that they are diſcerned from others: but [the ſcriptures] will not hauehave them diſcerned, otherwiſe than by the grace and merciemercy of God, not by free will, or by [their owne] gifts and vertues. Of which matter, thus Auguſtine wrote in his booke De praedeſtinatione ſanctorum, the fift chapter: For are men diſcerned from men, by thoſe gifts, which are common vntounto all men? But here he firſt ſaid; For who ſeparateth thee? 1. Cor. 4, 7.1 Cor 4:7And then he added; And what haſt thou that thou haſt not receiued? Bicauſe a man, being puffed vp againſt another man, might ſaie; My faith, my righteouſneſſe, or if there be anie thing elſe, diſcerneth me. Such cogitations the good Doctor preuenting ſaith; What haſt thou, that thou haſt not receiued? And of whom, but of him which hath ſeparated thée from another? To whom hath he not giuen that, which he gaue vntounto thée, &c.

But they ſaie; This verie ſmall thing which we demand, worketh nothing by it ſelfe. But the ſelfe-ſame thing might we ſaie of grace, bicauſe it worketh nothing by them, vnleſſe the conſent of our mind come there vntounto. And vndoubtedlie it is verie abſurd, A ſimilitude.that vntounto the change or regeneration, we ſhould bring anie thing actiuelie; ſéeing no man dooth anie thing toward the begetting of himſelfe. Which if it be true in thoſe naturall and carnall things, how much more is it to be granted in ſpirituall things, the which are a great waie further from our ſtrength or power? This did Oecolampadius, Oecolampadius. Zach. 1, 3.Zech 1:3in his treatiſe vponupon the firſt chapter of Zacharie ſée, when he interpreted theſe words; And thou ſhalt ſaie vntounto them, turne ye vntounto me. Where he thus writeth: Ieremie ſaid; Conuert me Lord, Iere. 31, 18.Jer 31:18and I ſhall be conuerted, for thou art my Lord GOD, yea as ſoone as thou turnedſt me, I did repent. I that could not beget my ſelfe vntounto a carnall life, when I was not, how ſhall I not beget my ſelfe vntounto a ſpirituall life? Iohn. 3, 5,John 3:5Wherefore Iohn pronounceth, that the ſame birth is of God. So as they that ſtriue againſt vsus in this place, contended not onelie againſt vsus, but againſt the grace of God. And they gather that, which the holie Ghoſt ſhunneth: for thoſe things that be here taught, are therefore taught, that we may knowe the citie to be built by the merciemercy of God. Out of this doo they gather, as though there were ſome thing frée in vsus, and giuen of our carnall natiuitie, whereby we may be conuerted, and that ſo we may by our owne ſtrength build the citie, &c. Oecolampadius denieth not, but that we hauehave had ſome thing frée from our natiuitie; but he denieth that to be ſuch, as thereby we may be conuerted.

They ſaie alſo, that they hauehave God [for their guide] as men [vſe,] who vntounto waiefarers doo p. 118faithfullie ſhew the waie, and doo counſell and admoniſh vsus to chooſe a ſafe waie, and to leaue that which is dangerous and deadlie. Neuertheleſſe, if they be not heard, they are not in fault, and they hauehave doone their part. Howbeit, ſuch a ſimilitude hath no place here; bicauſe they, which ſhew the waie, hauehave it not in their power, to perſuade or to change the will of them that take the iournie. But GOD can doo theſe things, if he will, and dooth it towards them, whom he calleth effectuallie. Alſo they affirme, that there is no man ſo corrupt and paſt grace, but that he may by his owne frée will wiſh for felicitie, and for the grace and fauour of God, that it may happen well vntounto him. I confeſſe, that men not regenerate doo generallie deſire felicitie: but and if that be laid before them, which we ſhould hauehave by Chriſt, and the faith in him, and by the croſſe, I ſaie that it is not put in their choiſe to deſire that; naie rather, they deſpiſe and refuſe it.

An obiection. Nazianzen15 The ſaieng of Nazianzen is obiected, foreign, that is, Euerie thing rightlie eſtabliſhed by God, is giuen to them that call vponupon him, and ſo doo conſent vntounto him. Howbeit, if this be rightlie vnderſtood, it maketh on our ſide. By the word foreign, I I vnderſtand the duties of beléeuing, hoping, louing God and our neighbour, and of right liuing. Theſe things (I confeſſe) are of God, and are giuen vntounto them that be called: who, if they hauehave béene called effectuallie, and are healed, doo vndoubtedlie grant and giuegive their conſent, which before preparation or health receiued they could not hauehave doone. Chryſoſt.Chryſoſtome alſo is alledged, who ſaith; foreign, &c: that is to ſaie; God trulie dooth drawe, but he draweth him that is willing. This ſaieng alſo we reiect not: but it muſt be conſidered, that ſéeing the diuine drawing cauſeth the change, if the point thereof, whereat it beginneth, be conſidered, man is found to be vnwilling; and when he is changed by God, and is healed, he is made willing; and when he is drawne vntounto further matters; namelie, to beléeue, to hope, and to louelove GOD himſelfe, now is he willinglie drawne; who neuertheles, at that firſt moment, wherin he began to be drawne, was vnwilling. Verie well therefore ſaid Auguſtine againſt the two epiſtles of Pelagius, Auguſtine.the 19. chapter, that Chriſt aptlie vſed the word of drawing, but not of leading: for they are led, which were before willing; but they are drawne, which were not willing. Therefore, leaſt we ſhould imagine that we had a good will, when we began to be mooued by God, he ſaid we are drawne, not led.

Wherefore, if it be demanded, whether Paule in his conuerſion (whereof at this daie there is yéerelie celebrated a daie of memoriall) were drawne by frée will; I ſaie the propoſition is doubtfull, neither can it be ſatiſfied by one anſwer. For if I ſhould be demanded, The conuerſion of Paule.by what part of the mind God began to heale Paule, and to conuert him; I would eaſilie grant, that it was by that which is called Liberum arbitrium, that is to wit, by the will and vnderſtanding, which did paſſiuelie concurre to this renewing. But if I ſhould be aſked, whether Paule were drawne of frée will, whereby, as by an actiue beginning, he might come to his firſt renewing and preparation, I denie that the drawing was by frée will; eſpeciallie as touching the firſt moment of ſuch a change. And why I may not therin admit that fréedome, I will ſhew the cauſe: for that at the beginning he wanted both the ſpirit and grace; which being abſent, there is no ſtrength to the furtherance of celeſtiall and ſupernaturall things. But they ſaie, that ſéeing the promiſes are offered vntounto vsus, although we be not regenerate, we muſt ſtriue to beléeue. This is ſoone commanded, but it cannot be doone; bicauſe, except we be framed anew by the ſpirit, we ſhall ſtriue againſt it, but we ſhall not ſtriue [to obteine it;] and we ſhall flie awaie, euen as Paule was againſt the true faith; and as Auguſtine before he was conuerted and healed.

16 They ſaie, An obiection.that we expect violent motions, which is not true: we expect not violence, but we preach the efficacie of the diuine power. What violent is.Violent, as Ariſtotle defineth it in his third booke of Ethiks, is that, which is mooued from an outward beginning, and dooth not [immediatelie bring anie thing at all: howbeit, ſuch is not our will. But that it may appeare what it bringeth, we muſt vſe a naturall ſimilitude. A ſimilitude.The firſt matter, by tranſmutation taketh méere formes, and is mooued by the efficient cauſe;] and it bringeth the ſubiect, for it is ſubiect vntounto thoſe motions; further, it hath a certeine power or abilitie vntounto theſe formes: euen ſo mans mind is the paſſiue ſubiect of this conuerſion and healing. Againe, it hath a certeine power or abilitie, indéed not actiue, but paſſiue; and that while it is compared vntounto God, bicauſe it can be actiuelie changed by him. For we are created reaſonable, according to the image and ſimilitude of GOD. And certeinlie, a paſſiue power of this kind may, A power paſſiue and obedientiall.after the maner of the Schoole-men, be called an obedientiall power: bicauſe we be capable of the diuine change, when God ſhall be minded to worke the ſame. Hereby may be well vnderſtood that, which is ſpoken of Auguſtine, that to be able to hauehave faith, hope, and charitie, is of nature; but to hauehave them is of grace. For of nature we hauehave it, that we can paſſiuelie be changed of God; but that we are changed in verie déed, this is of grace.

p. 119Auguſtine.Rightlie ſaid Auguſtine in his booke De correptione & gratia, the eleuenth chapter, that Frée will is but little, vnles it be changed by the God omnipotent; and that we hauehave no néed of power, if there ſhould onlie hauehave béene vſed a perſuaſion or ſhewing of good things. Wherefore a power is required vntounto this, that the change might be counted woonderfull. For which cauſe the ſame father, in his treatiſe of the grace of Chriſt againſt Pelagius, and Coeleſtinus, the 24. chapter, wrote verie well: Therefore let them read and vnderſtand, let them behold and confeſſe, that God worketh in the hearts of men, not onelie true reuelations, but alſo good wils; not through the lawe and doctrine founding outwardlie, but by the inward and hidden lawe, by a maruellous and vnſpeakeable power. An obiection. Iohn. 1, 12.John 1:12But they obiect vntounto vsus out of Iohn; God hath giuen them power to be made the ſonnes of God. Howbeit, they ſaie nothing. For Iohn ſpeaketh there of the regenerate, and of the beléeuers; ſéeing it is foorthwith added; Euen to them that beleeue in his name: and ſtraitwaie after; They that be borne of God. But if thou wilt vnderſtand theſe things, of them that be not renewed; we may ſaie, that they had that power by predeſtination before all eternitie, although they doo not yet poſſeſſe the ſame in act. This alſo ſéemeth to be a let, Zach. 1, 3. Ezec. 18, 31Zech 1:3Ezek 18:31which is written in Zacharie; Turne you vntounto me. And in Ezechiel the 18. chapter; Make you a new heart. Where we alſo our ſelues ſéeme to come togither actiuelie. Neuertheles, as I ſaid at the firſt, we muſt diſtinguiſh of the drawing, if we weighthe end, from whence beginneth the motion, while we be vnwilling. There dooth God conuert, change, and heale vsus, and of vnwilling maketh vsus willing. Howbeit, ſith for the time that we liue here, we are not perfectlie turned vntounto God, neither are we ſo pliant, tractable, or obedient vntounto his commandements, as we ought to be: therefore is it commanded vsus, that as being now workers togither with God, we ſhould more and more conuert vntounto him; and that we ſhould euerie daie more and more, make to our ſelues new hearts.

An obiection.But there is an other cauillation of ſome men. Firſt they affirme, that the lawe is the reuealed will of God; they adde, that the ſame is mightie & inuincible: and they demand, whie all men may not performe the ſame? If God (ſaie they) commanded the ſea to abide within his bounds, and to diſcouer it ſelfe, & that it was doone, bicauſe ſo he would it to be; [likewiſe] when he commanded the dead man that he ſhould be raiſed vp, his will was not in vaine, but brake foorth into act: whie then hath not his will, which is in the lawe, come to effect? Doubtleſſe, not for anie infirmitie thereof, but bicauſe it ſéemeth that God would ſo command theſe things, as he might leaue them in vsus to doo, which himſelfe would not doo. I anſwer, that God would his commandements to be kept, yet not through the ſtrength of frée will onelie, but by grace, whereby we are firſt healed, and afterward are led vntounto this obedience. Moreouer, when it is ſaid, that the lawe is the will of GOD, I grant: A diſtinction of the will of Godbut yet it is not euerie will [of his.] It may be called the approouing will of God, it is the will of his good pleaſure, alſo a preparing will; but it is no working, appointing, decréeing, and effectuall will towards all men, but towards all thoſe to whom it ſhall ſéeme good vntounto God. Euen as alſo we ſaie concerning ſinne, that he would it not; bicauſe he forbiddeth it, it diſpleaſeth him, and he puniſheth it: yet is not his will ſo towards it, that he effectuallie, and ſubſtantiallie, & by appointing and decréeing would it not; otherwiſe he would not permit it, but let it. And there be no wils ſo peruerſe, which God cannot change.

But it is yet demanded, whether we be able to reſiſt the calling of GOD? We may, and eſpeciallie the common and generall calling; yea rather we flie awaie from the ſame, when we be not yet regenerate; as Adam at the beginning, Gen. 3, 8. Gal. 1, 13.Gen 3:8Gal 1:13and Paule did it a great while. Yea and afterward, when we be healed and prepared, we oftentimes fall: Matt. 26, 69. 2. Sam. 11, 2Matt 26:692 Sam 11:2as we knowe that it happened vntounto Peter and Dauid. But if thou ſhalt aſke, that when the calling, which is effectuall, and according to the purpoſe, is preſent, whether it doo preuaile? I grant it dooth: for vntounto Paule it was ſaid in the verie houre of his conuerſion; Acts. 9, 5.Acts 9:5It is hard for thee to kicke againſt the pricks: not that there is a violence brought vntounto the will, ſéeing that cannot be: albeit in Luke the 14. chapter it is written; Compell them to come in. Luke. 14, 23Luke 14:23But there it is rather ſpoken of the goodneſſe of God, the which in calling them that he his, is importunate, and vſeth (if I may ſo ſpeake) a certeine improbitie [or woonderfull diligence,] and dealeth not onelie by exhortations, but alſo by rebukes and ſcourges. Albeit Auguſtine wreſted this to the Edicts of chriſtian princes, the which againſt heretiks appoint gréeuous puniſhments, baniſhments, priſonments, penalties, & other ſuch like. And albeit that faith be voluntarie, yet God driueth [men] to it by ſuch waies & means. An obiection. Mat. 23, 37.Matt 23:37Alſo this is obiected; How often would I hauehave gathered thy children togither, as the hen gathereth hir chickens? But herevnto Auguſtine anſwereth: And yet thoſe, whom I would gather togither, I gathered, euen againſt thy will.

Yet the ſame father ſéemeth to hauehave ſpoken hardlie, Obiections out of Auguſtine.in his treatiſe againſt Adimantus the Manichei, the 26. chapter, where he wrote; that It is in the power of man to change the will vntounto better. Herevnto notwithſtanding he himſelfe p. 120anſwereth, in his firſt booke of refractations, the 22. chapter, where he ſaith; But that power is nothing, vnleſſe it be giuen of God, by whom it is ſaid; Iohn. 1, 12.John 1:12He gaue them power to be made the ſonnes of God. For ſéeing this is in the power, that when we will, we doo, nothing is ſo much in the power, as is the will it ſelfe: but the will is prepared of the Lord, and by that meanes he giueth power. So muſt that alſo be vnderſtood, that I ſaid afterward it is in our power, either that we be ingraffed by the goodneſſe of God, or by his ſeueritie be cut off; bicauſe it is not in our power, ſauing for that he followeth our will, which being prepared by the Lord to be mightie and ſtrong, that which before was hard and vnpoſſible, is ſoone become a worke of godlines, &c. Wherefore, let this rule and expoſition be of force [to anſwer] all the places of Auguſtine; in which he ſéemeth to attribute more than is méet vntounto frée will, as touching heauenlie and ſupernaturall things. We muſt anſwer, that this [ſelfe power] hath onlie place in willes alreadie prepared and healed. This rule did this father neuer withdrawe, but put it as firme and certeine in his retractations. Yea and in the tenth chapter of the ſame booke he ſheweth, that thoſe things which he wrote, as touching frée will, againſt the Manicheis, were ſpoken, to the intent he might declare, that there is not a certeine firſt euill beginning contrarie vntounto the good God; from which euill beginning forſooth ſinnes ſhould flowe: but that the beginning of ſinnes was from the will. Wherefore, it was not agréeable to that drawing, that he ſhuld ſpeake much of the grace of God that prepareth and healeth, which neuertheleſſe he after ſome ſort left not vntouched. And of frée will he ſpake rather, as it was in nature [firſt] inſtituted; than as it is now found in nature defiled and corrupted.

How far foorth free will is granted.It is alſo obiected vntounto vsus, that we doo euill in denieng frée will, and that we giuegive an occaſion of bringing the ſame in queſtion, and that we offer an offenſe vntounto the Papiſts. Howbeit, I take not awaie frée will in generall; but I grant the ſame in outward things, and in thoſe things, which are not aboue the capacitie of man. Moreouer, I grant the ſame in part, vntounto them that be prepared, healed, and conuerted by the grace of God, as a little after ſhall be ſaid. Further, we are not to paſſe much of the ſlander of the Phariſies; They be blind, and leaders of the blind: and therefore they are not to be regarded. Euerie plant, Matt. 15, 13.Matt 15:13which the heauenlie father hath not planted, ſhall be rooted vp. Beſides, they aſke whether God doo towards all men as much as ſufficeth to their ſaluation? Some ſaie he dooth. But it ſéemeth not ſo vntounto me: for I knowe out of the holie ſcriptures, Matt. 11, 21.Matt 11:21that they of Tyre and Sidon would hauehave beléeued, if they had ſéene thoſe things that were doone of Chriſt in Chorazim, Bethſaida, & Capernaum. And this alſo did Proſper ad caput Gallorum note, when he anſwereth vntounto the tenth chapter, wherin they obiected againſt the doctrine of Auguſtine; bicauſe he affirmed, that the grace of the Goſpell was by God withdrawne from ſome. He writeth there after this maner: Alſo, he that ſaith that the preching of the Goſpell is by the Lord withdrawne from ſome, leaſt by receiuing the preaching of the Goſpell they might be ſaued, may diſcharge himſelfe of ill report, by defenſe of our Sauiour himſelfe, who would not ſhew foorth his works among ſome, which he ſaith would hauehave beléeued, if they had ſéene his ſignes and miracles. And he forbad his apoſtles to preach the Goſpell vntounto certeine people. And yet ſtill he ſuffereth ſome nations to liue without his grace, when as neuertheleſſe we beléeue it moſt certeinlie, that the church ſhall be ſpred abroad into all the parts of the world, &c.

Of the verie ſame matter alſo the ſame father, Ad excerpta Genuenſium, the eight dout, thus writeth: As touching the men of Tyre and Sidon, what thing elſe can we ſaie, but that it was not vouchſafed vntounto them to beléeue? And yet neuertheleſſe the truth it ſelfe reporteth, that they would hauehave beléeued, if they had ſéene ſuch ſignes of powers as were doone among vsus that beléeue. But why this was denied vntounto them, let them that falſelie accuſe tell it if they can; and let them ſhew why the Lord did maruellous things among them, whom they ſhould not profit. Alſo we, if we be not able to atteine vntounto the cauſe of his dooing, and to the déepeneſſe of his iudgement; yet doo we moſt manifeſtlie knowe, that both it is true, which he ſaid, and iuſt which he did: and that not onelie the men of Tyre and Sidon, but alſo they of Chorazim and Bethſaida, might hauehave béene conuerted, and of infidels might hauehave become faithfull, if the Lord would hauehave wrought this in them. Neither can it ſéeme falſe to anie, which the truth ſaith; Iohn. 6, 44.John 6:44None can come vntounto me, except it ſhall be giuen him of my father. And; Matt. 13, 1.Matt 13:1To you it is giuen to knowe the myſterie of the kingdome of heauen. Againe; No man knoweth the ſonne, Matt. 11, 27.Matt 11:27but the father; nor the father, but the ſonne, and he to whom the ſonne will reueale him. Againe; Iohn. 5, 21.John 5:21As the father quickeneth the dead, ſo the ſonne quickeneth whom he will. Againe; 1. Cor. 12, 3.1 Cor 12:3No man can ſaie that IESVS is the Lord, but by the holie Ghoſt. The ſame Proſper alſo ſheweth, That all men hauehave not beene called by preaching.that the preaching of the Goſpell hath not alwaies béene giuen to all nations, nor yet in all times; and yet the ſame neuertheleſſe is neceſſarie vntounto ſaluation.

Ad capita Gallorum, the fourth chapter, wherein it was obiected againſt Auguſtine, that according p. 121to his iudgement all men are not called vntounto grace; thus anſwereth: Although it ſhould appeare, that the whole world had now in euerie nation, and in all the ends of the earth receiued the Goſpell, Mat. 16, 15.Matt 16:15which in verie déed is moſt truelie pronounced that it ſhall come to paſſe; yet were there no doubt but that, ſince the time of the reſurrection of the Lord, vntounto this preſent age, there hauehave béene men, which hauehave departed out of this life, without knowledge of the Goſpell: of whome it may be ſaid, that they were not called, bicauſe they not ſo much as heard of the hope of calling. But if anie man affirme, that this full generalitie of calling, hath béene alwaies ſo celebrated, as after the time of the aſcenſion of the Lord into heauen, not ſo much as one yeare paſſed ouer, within the which there came not vntounto all men the preaching which was ſent; let him ſée how he will prooue, that the people of Aſia were called, Act. 16, 6. & 7.Acts 16:6Acts 16:7when as the apoſtles (as it is written) were forbidden by the holie Ghoſt to preach the word in Aſia, or to the Bithynians, vntounto whom the ſame apoſtles aſſaied to go, and the ſpirit of Ieſu ſuffered them not. Let him ſée alſo, how he can defend the foreſhewing of the truth it ſelfe, Mat. 14, 14.Matt 14:14which ſaid; This Goſpell ſhall bee preached ouer all the world, for a witneſſe vntounto all nations, and then ſhall the end come. For the truth of that propheſie (which were wickedneſſe to be ſpoken) ſtaggereth, if the world were repleniſhed with the Goſpell, within the ſpace of foure hundreth yeares [after Chriſt;] and as yet the comming of the Lord is deferred, &c.

The ſame father in an epiſtle to Ruffinus, as touching that which is written; 1. Tim. 2, 4.1 Tim 2:4Who would all men to be ſaued: And againe, at the verie ſame time, wherein preaching was ſent to all men, certeine places were forbidden the apoſtles to go vntounto, euen by him that would all men to be ſaued, & to come to the knowledge of the truth: manie doubtleſſe, in that delaie of the Goſpell, being withheld and turned awaie, died without knowledge of the truth, and were not conſecrated with regeneration. Wherefore let the ſcripture tell what was doone. Act. 16, 6.Acts 16:6It ſaith; When they had gone through Phrygia, and the region of Galatia, they were forbidden by the holy Ghoſt to preach the word in Aſia. But when they were come into Miſia, they ſought to go into Bithynia, but the ſpirit of Ieſu ſuffered them not. But what maruell is it, if at the verie firſt preaching of the Goſpell, the apoſtles could not go, except whither the ſpirit of God would hauehave them to go, ſince we ſée that manie nations foorthwith at the firſt began to be partakers of Chriſtian grace, and that others hauehave not as yet had anie maner of ſmell of this goodneſſe? But ſhall we ſaie, that mens wils, and that ſo beaſtlie and rude maners of theſe men doo ſtop the will of God, that they doo not therefore heare the Goſpell; bicauſe wicked harts are not open to preaching? Pſal 33, 15.Ps 33:15But who hath changed the hearts of theſe men, but he that ſeuerallie framed their hearts? Who hath mollified this rigorous hardneſſe to the affect of obedience; Mat. 3, 9.Matt 3:9but Hee that is able of ſtones to raiſe vp children vntounto Abraham? And who ſhall giuegive vntounto preachers a bold and inuiolable conſtancie, but he which ſaid vntounto the apoſtle Paule; Feare not, but ſpeake, Act. 18, 9.Acts 18:9and hold not thy peace, for bicauſe I am with thee, & no man ſhall withſtand thee to hurt thee, for I hauehave much people in this citie? And I thinke that no man dare ſaie, that anie nation of the world, or anie region of the earth ſhould be paſſed ouer, wherein ought not to be ſpred the tabernacles of the church, &c.

By theſe things it appeareth, by how manie reaſons this father hath prooued; that the preaching of the Goſpell, which is neceſſarie vntounto ſaluation, hath béene wanting to manie nations, & in manie ages. Whereby cannot be affirmed, that God did that, which ſufficed to the ſaluation of men. But that his meaning may the more appeare, let vsus adde thoſe things, which he wrote throughlie vpō the 4. chap. to the Gauls: Alſo, he that ſaith, that all men are not called to grace; if he ſpeake of them, vntounto whome Chriſt is not ſhewed, he muſt not be blamed; bicauſe wée knowe indéed, that the Goſpell hath béene ſent into all the parts of the world: but we thinke not now, that it hath béene preached in all the ends of the earth; neither can we ſaie, that there is the calling of grace, where there is as yet no regeneration of the mother of the church, &c. The ſame Authour, in his anſwers vntounto the collections of the Genuenſes, to the ſixt doubt: And as we cannot complaine of him, that in the ages which be paſt, permitted all nations to walke in their owne waies; ſo ſhould we not hauehave anie iuſt complaint, if grace yet ceaſing, we ſhould periſh among them, whoſe cauſe and ours was all one; who neuertheleſſe, as then, of all the world he made choiſe of a few; ſo now, of all mankind vniuerſallie he ſaueth innumerable, not according to our works, 2. Tim. 1, 9.2 Tim 1:9but according to his owne purpoſe and grace, which was giuen vntounto vsus in Chriſt Ieſus, before the beginning of the world, &c. Now dooth it plainlie appeare by the ſaieng of this man, that the grace of GOD ſometime ceaſed; and that all men had not alwaies a iuſt calling vntounto ſaluation: wherefore it is not ſo vniuerſall as ſome will, but is rather particular.

But bicauſe ſome vſe a certeine ſhift, to ſaie; that they, to whom the Goſpell was not preached, had calling enough of God, ſith by the elements, by the ſpheres of heauen, and by other creatures they were inſtructed concerning the p. 122onelie true God, whom it behoued them to worſhip; Rom. 1, 18.Rom 1:18ſo that in the epiſtle to the Romans, they are blamed as inexcuſable. But how true this is, the ſame Proſper ſheweth in an epiſtle vntounto Ruffinus, as touching frée will, where he thus writeth: For neither is it remooued from the common conſideration of men, in how manie ages, what innumerable thouſands of men, being left to their owne errors and impieties, fell away without any knowledge of the true God; euen as in the Acts of the apoſtles the words of Barnabas and Paule did declare, Acts. 14, 15.Acts 14:15ſaieng to the men of Iconium; O men, whie doo ye theſe things? We alſo are mortall men like vntounto you, and preach vntounto you, that ye ſhould turne from theſe vaine things vntounto the liuing GOD, which made heauen and earth, the ſea, and all things that in them are; and who in times paſt ſuffered all the Gentiles to walke in their owne waies. And verelie he left not himſelf without witnes, in that he did good vntounto them, and gaue raine from heauen, and fruitfull ſeaſons, filling their hearts with food and gladneſſe. Verelie, if either naturall vnderſtanding, or the vſe of Gods benefits, might hauehave ſufficed to atteine eternall life; then the reaſonable contemplation, and the temperature of the aire, and the abundance of fruits and meates in our time might ſaue vsus; bicauſe vndoubtedlie, we hauing a better vſe of nature, ſhould worſhip our Creator, bicauſe of his dailie benefits.

But farre be it from the minds of the godlie, and them that be redéemed by the bloud of Chriſt, to hauehave an ouer-fooliſh and pernicious perſuaſion [hereof.] He dooth not deliuer mankind, without the man Chriſt Ieſu, the onelie mediatour betwéene God and man. Without him there is no health to anie man, euen as he himſelfe reneweth vsus, and not we our ſelues, &c. This father therefore hath decréed, that it had not béene enough to be called to ſaluation, by the elements and creatures. For if this kind of calling had béen effectuall at anie time, it ſhould alſo be effectuall at this daie; ſéeing the ſtate of man is not appaired, nor become in woorſe caſe after the comming of Chriſt, than it was before. Moreouer, this he affirmeth, which is moſt true, that ſaluation cannot conſiſt without Ieſus Chriſt our ſauiour apprehended by faith. Rom. 1, 19.Rom 1:19And as touching Paule, who in the epiſtle to the Romans, maketh them inexcuſable, bicauſe of that naturall knowledge of theirs: Whie the Gentiles are inexcuſable.firſt I anſwer, that that excuſe is therefore fullie taken from them, bicauſe they did not faithfullie reteine that ſmall thing, which they knew by the creatures of God, touching the holding faſt of one God onlie; neither did they followe that iuſtice, which they had perceiued in their mind. Further, they were therefore made inexcuſable; bicauſe they ſo much truſted to their owne ſtrength, as they thought they had onelie néed of a teacher, and of the knowledge to doo things: which when they ſhould obteine, they thought themſelues able to performe the iuſtice which they knew. Therefore, whereas of God they had receiued by his creatures, ſome knowledge of iuſtice and righteouſneſſe; ſéeing they framed their life againſt the ſame, they were vtterlie void of excuſe.

Moreouer, it is to be conſidered, that the nations, which were without the word of God, and preaching of the Goſpell, had not that ſame drawing, wherwith God draweth to Chriſt. For this (as it hath béene ſhewed) if we hauehave reſpect to the ordinarie calling, conſiſteth of the word of God outwardlie preached, or elſe inwardlie reuealed by the ſpirit, and that effectuallie. Which thing whether the Ethniks had, it is both vncerteine, and cannot be prooued. Wherefore we muſt not affirme, that God towards all men did ſo much as was ſufficient vntounto their ſaluation. For he called not all by the preaching of the Goſpell; and to whom he vouchſafed the preaching, he granted it not to them all effectuallie, whereby their minds might be healed. Howbeit they ſaie: But God, when he calleth, dallieth not, but calleth vsus indéed. Neither doo we ſaie, that God dooth dallie; but we ſaie that he calleth indéed, bicauſe he himſelfe it is that calleth. For the reuelations of good things, & the motions of dooing well, are not but of the true God; & thoſe things, which he prompteth, ſuch as be the commandements and promiſes, are true, and not ſubiect vntounto falſehood. Wherfore he trulie calleth euen them, to whoſe calling he applieth not efficacie. Neither dooth he dailie in ſo calling: forſomuch as he hath his owne ends; which though they be not knowne vntounto vsus, yet (as the ſcriptures teach) this he ſometimes dooth of iudgement, and that men (as it hath béene ſaid) may be made inexcuſable; and that the godlie and elect may the more plainlie perceiue in them, which be ſo called, what a great benefit they hauehave receiued in compariſon of them; and may vnderſtand, that they, as touching their owne part, might after the ſame maner hauehave béene called, ſéeing they had their cauſe common with theirs.

Alſo this kind of calling is of force, to the blinding and hardening of men for their ill deſerts: euen as we read in Eſaie, when he was ſent; Blind thou (ſaith God) the eies of them, Eſai. 6, 10.Isa 6:10harden & make groſſe their harts, leaſt they ſhould conuert, and I might heale them, &c. They are woont alſo to obiect againſt vsus, that ſuch are the men made by him, as they are not to be led by ſtripes and cudgels like vntounto aſſes; the which I alſo denie not. For I make not that effectuall p. 123calling (as I hauehave often ſaid) not to be violent nor without the word: by which I affirme, that they, which be conuerted, are not onelie counſelled, but alſo throughlie perſuaded. Chriſt in verie déed ſaid, Iohn. 10, 27John 10:27that His ſheepe heare his voice. But yet we muſt conſider, that firſt they be and are made his ſhéepe, before they heare: euen as alſo it is neceſſarie, Mat. 7, 17.Matt 7:17that firſt the trées be good, before that they can beare good fruit. Neuertheleſſe, men doo imagine, that ſo the matter is to be diuided; as it is Gods part to giuegive, and ours to receiue. And indéed I grant, that it is we that receiue the gifts, which God offereth: howbeit, we receiue them not by our ſelues; naie rather, we would refuſe them, vnleſſe he by changing of vsus ſhould cauſe vsus to receiue them. Wherefore God dooth both the one and the other: for both he offereth his gifts, and bringeth to paſſe that we doo receiue them. But that is not in the power of men; ſéeing a father otherwhile offereth ſomething vntounto his children, but he cannot change their will, that they may be willing to receiue that which he offereth.

Laſtlie, to the intent they may ſhew, that the drawing doone by God is vniuerſall, they are woont to alledge that, which is written in the 12. of Iohn; verſe. 32.When I ſhalbe lifted vp from the earth, I will drawe all men vntounto my ſelfe. But they are deceiued: for that generalitie muſt be reſtreined vntounto the children of God, not to them onelie which are now in preſent poſſeſſion, but which were alreadie predeſtinated before the world was made: Iohn. 11, 52John 11:52whom the ſame Euangeliſt, in the 11. chapter expreſſed, when he ſaid that Caiphas propheſied, that Ieſus not onelie ſhould die for the people, but that he ſhould gather togither the children of God, which were diſperſed: and thoſe were not onelie of the Iewes, but alſo of the Gentils. Wherefore Chryſoſtome, interpreting thoſe words, ſaith; that That generalitie muſt be referred both to the one and the other people: namelie, vntounto the Gentils and vntounto the Iewes. They which required then to be admitted vntounto Chriſt, were Graecians. Howbeit, Chriſt admitted not the Ethniks vntounto his companie, while he liued; but ſhewed, that he would then admit all kinds of men, when he ſhould be exalted by the croſſe, and by his death. Wherefore, not all men in euerie kind are here to be conſidered, but rather the ſundrie kinds of all men. But to returne to the verie preparation or healing of the mind, wherevnto I ſaid, that our mind dooth onelie come togither paſſiuelie; I ſaie, that I manifeſtlie prooued the ſame by the ſcriptures, and alſo by the teſtimonies of the fathers.

The opinion of the Schoolemen.And now doo I adde, that this is no ſtrange thing to the Schoole-diuines: for they alſo grant, that there be habits, and diuine vertues infuſed by God, to the receiuing whereof we onelie behaue our ſelues paſſiuelie. And in defining of them, they ſaie, that they be good qualities of the mind, the which God without vsus worketh in vsus: for ſo dooth he beſtowe vponupon vsus the ſpirit of wiſedome, the ſpirit of counſell, the ſpirit of fortitude, and other ſuch like. Yea and Auguſtine, Auguſtine.in his booke of grace and frée will, the 17. chapter thus wrote: Therfore, that we may will, he worketh without vsus; but when we will, and that we ſo will, as we doo execute, he worketh togither with vsus; but yet without him either working that we may will, or working togither when we do will, we are able to doo nothing towards the good works of godlineſſe. Of him which worketh that we will, it is ſaid; It is God that worketh in vsus, Philip. 2, 13Phil 2:13euen to will. Of him working togither with vsus when we now will, and we in willing doo execute; Rom. 8, 28.Rom 8:28We knowe (ſaith he) that all things worke togither for the beſt vntounto them that louelove God. But while we be thus prepared and healed by God, he dooth not take awaie from vsus [the power] to will; but he granteth vsus to will well: neither taketh he awaie [the power] to vnderſtand, but granteth vsus to vnderſtand rightlie. And vndoubtedlie it is the will it ſelfe that bringeth foorth the act of willing: howbeit, God giueth it ſtrength, that it may bring foorth the ſame.

Wherefore Auguſtine, in his treatiſe De ſpiritu & litera, the third chapter, thus writeth; But we ſaie, that mans will is ſo holpen to doo righteouſneſſe, as beſides that man is created with a fréedome of will, and beſides the doctrine wherin it is commanded him how he ſhould liue, he may receiue the holie Ghoſt; by which there may be in his mind a delight and a louelove of that chéefe and vnchangeable goodneſſe, which is God, euen now, when a man walketh by faith, and not yet in glorie; that as it were by this earneſt pennie of a frée gift giuen vntounto him, he may wax more feruent in cleauing to the Creator, and be inflamed to come vntounto the participation of that true light, that through him, of whom he hath his being, it may happen well vntounto him. For neither can frée will auaile anie thing, except to ſinne, if the waie of truth be vnknowne. And when that which is to be doone, and wherein we ought to indeuour, beginneth to be knowne, vnleſſe it is alſo delight and be beloued, it is not doone, it is not taken in hand, we doo not liue well. But that it may be beloued, the louelove of God is powred into our hearts, not by the frée will, which riſeth of vsus, but by the holie Ghoſt which is giuen vntounto vsus, &c.

By theſe words he ſheweth, that of vsus ariſeth not frée will (for as touching the health of the mind, it cōmeth actiuelie) but that it is wrought by the holie Ghoſt, that we afterward doo well, by louing of God, and liuing vprightlie. Grace p. 124dooth not expect our will; bicauſe if it ſhould expect it, we might thinke in our ſelues, that we had ſtrength before to deſire ſpirituall & ſupernaturall good things. The Arauſican Councell.The Arauſican Councel, in the 4. canon, condemned that opinion, whereby is beléeued, that the diuine grace expecteth mans will. In verie déed it preuenteth, and yet for all that it cauſeth no violence. For the plainer expreſſing whereof, a ſimilitude of the reſurrection of the Lord verie much ſerueth. He was raiſed vp from the dead, as concerning his humanitie; to the which raiſing vp from the dead, the humane nature behaued it ſelfe onelie paſſiuelie. Now is it expounded, how in things, that be outward and ſubiected to mans capacitie, ſome fréedome is to be attributed to our will; which afterward, as touching celeſtiall and ſupernaturall things, is denied vntounto it, vnleſſe it be conuerted and prepared by God.

Of the ſtate of free will in them that be regenerate.17 Now muſt we conſider of the ſtate of them that be regenerate, vntounto whom a fréedome, as touching celeſtiall and ſupernaturall things, is granted; ſo far foorth as the infirmitie of this life will ſuffer. Of that matter wrote Proſper, in an epiſtle to Ruffinus, concerning frée will, which they will hauehave to belong vntounto all men labouring in the vncerteintie of this life, and loden with ſinnes: ſo that they, which will imitate the méekeneſſe and gentleneſſe of our Sauior, and ſubmit themſelues vnderunder the yoke of his commandements, may find reſt to their ſoules, and hope of eternall life. But they, which will not doo this, are by their owne default void of ſaluation: which if they would, they might hauehave obteined. But let them heare what is ſaid by the Lord, Iohn. 15, 5,John 15:5to them that vſe frée will; Without me ye can doo nothing. Iohn. 6, 44.John 6:44Againe; No man commeth vntounto me, except my father which ſent me drawe him. Ibidem. 65.Againe; No man can come vntounto me, except it ſhall be giuen him of my father. Againe; Iohn. 5, 21.John 5:21As the father quickeneth them that be dead; ſo alſo the ſonne quickeneth whom he will. Matt. 11, 27Matt 11:27Againe; No man knoweth the ſonne, but the father, neither knoweth anie man the father but the ſonne, and he to whom the ſonne will reueale him. All which ſaiengs, ſéeing they be vnchangeable, and cannot by anie interpretation be wreſted to anie other ſenſe; who doubteth, but that this frée will dooth obeie the exhortation of him that calleth, ſéeing in him, the grace of God hath ingendered an effect of beléeuing and obeieng? Otherwiſe it ſhould be ſufficient for a man to be warned, not that the will alſo ſhould be made new in him: according as it is written; The will is prepared by the Lord. And as the apoſtle ſaith; Phil. 2, 13.Phil 2:13It is God that worketh in vsus both to will and to performe, euen according to his good will. According vntounto which good will? No other but that, which GOD wrought in them: that he, which gaue to will, might alſo giuegive to performe, &c.

18 Of the verie which thing the ſame Proſper, in the place now alleged, thus writeth: Proſper.Neuertheleſſe, if we behold with a godlie conſideration, that part of the children of God, which is reſerued to the works of godlineſſe; ſhall we not find in them a frée will not deſtroied, but renewed? Which doubtleſſe, when it was alone, and left to it ſelfe, was not mooued but to his owne deſtruction: for it had blinded it ſelfe, but it could not lighten it ſelfe. But now the ſame will is changed, not deſtroied, and vntounto it is giuen to will otherwiſe, to perceiue otherwiſe, and to doo otherwiſe; and to repoſe the ſafetie thereof, not in it ſelfe, but in the phyſician: bicauſe, neither as yet dooth it enioie ſo perfect a health, that thoſe things, which did hurt it before, cannot now hurt it; or elſe, that it is now able of his owne ſtrength to temper it ſelfe from thoſe things, which be vnwholeſome for it. Therefore, man, which in frée will was euill, in the ſame frée will is become good: howbeit, he is euill, by himſelfe; good, by God, who (according to that originall honour) ſo renewed him with another beginning, as he not onlie would forgiue him the fault of an euill will and action, but alſo would giuegive him grace to will well, to doo well, and therin to continue. Iam. 1, 17.Jas 1:17For euerie good gift (ſaith the apoſtle Iames) and euerie perfect gift is from aboue, and commeth downe from the father of lights, &c.

By theſe things we ſée, that vntounto Liberum arbitrium, that is, to will now reformed; no ſmall power muſt be attributed. Therefore I affirme, that the regenerate can knowe ſpirituall things, that they can alſo make choiſe of them, and after a ſort can doo them: bicauſe they are not now [onelie] méere and bare men, but they are men of God; they be ingraffed into Chriſt, they be his members, and therefore partakers of his fréedome. To them it is ſaid; Phil. 2, 15. Epheſ. 2, 15. Iohn. 15, 15.Phil 2:15Eph 2:15John 15:15Worke you your ſaluation with feare and trembling. They be no longer the enimies of God, but fréends of God, and of Chriſt; and therefore he hath made knowne vntounto them, thoſe things which he heard of his father; Iere. 31, 33.Jer 31:33Now they hauehave the lawes of God written in their harts, and in their bowels. They are not in the firſt point of the drawing, from whence the motion beginneth; but hauing procéeded further, of vnwilling they are made willing. A ſimilitude.Fitlie agréeth vntounto them the ſimilitude of Auguſtine vponupon Iohn, of the gréene bough ſhewed to the yoong ſhéepe; and of the child, vntounto whom nuts are offered: before they would not go, afterward they are drawne with great delight. Of them alſo this may be aptlie ſaid; If thou be not drawne, praie that thou maieſt be drawne. When they be children, they p. 125are now led by the ſpirit of God, Rom. 8, 14.Rom 8:14and are ſo led, as themſelues doo thoſe things that be right. Of which matter wrot Proſper, in an epiſtle to Ruffinus, ſaieng thus: For all men hauehave not faith, neither doo all men beléeue the Goſpell; but they, which beléeue, are led by the ſpirit of God; they which beléeue not, are turned awaie by frée will.

Wherefore our conuerſion vntounto God, is not of vsus, Ephe. 2, 8.Eph 2:8but of GOD: as the apoſtle ſaith; By grace ye are ſaued through faith, and this not of your ſelues, but it is the gift of GOD; not of works, leaſt anie man ſhould boaſt himſelfe, &c. Alſo the regenerate can ſtir vp in themſelues the gifts and grace of God, as Paule wrot vntounto Timothie the ſecond epiſtle. 2. Tim. 2, 6.2 Tim 2:6Alſo they applie themſelues vntounto the holie Ghoſt, that they may poſſeſſe and vſe the more excellent and profitable ſpirituall gifts, 2. Cor. 12, 1.2 Cor 12:1as the Corinthians are admoniſhed by Paule in the firſt epiſtle. Again, they that be renewed, doo works which are pleaſing vntounto God: Gen. 22, 19.Gen 22:19for Abraham is commended by God, bicauſe he, for Gods ſake, ſpared not his onelie begotten ſonne. And the almes of the Philippians were called an odour of a good ſmell before God. Phil. 4, 18.Phil 4:18And vntounto the Hebrues, the 13. chapter it is written; Hebr. 13, 16.Heb 13:16that Good turnes and hoſpitalitie are acceptable ſacrifices to God. Mat. 7, 17.Matt 7:17They are now good trées, Mat. 25, 35.Matt 25:35and therefore no maruell if they doo bring foorth good fruits; who euen of Chriſt himſelfe being iudge, ſhall at the laſt daie be allowed. 2. Tim. 3, 17.2 Tim 3:17And herevnto doo the regenerate atteine, that they be called perfect, and prepared to euerie good worke: who neuertheleſſe, in all things that are to be doone well, hauehave alwaies néed of the ſpeciall helpe of God.

And hereof wrote Proſper, in the epiſtle ſo often alledged: Therefore, whomeſoeuer the grace of God iuſtifieth, it maketh not of good men better, but of euill men it maketh good; afterward by profiting, it will make of good men better, not by taking awaie of our frée will, but by ſetting of it frée [vntounto righteouſneſſe.] But when it is lightened by the merciemercy of Chriſt, it is deliuered from the kingdome of the diuell, and is made the kingdome of God, wherein alſo it may continue. Neither doubtleſſe is it ſtrengthened ſufficientlie by that power, except it obteine thereby a perſeuerance, from whence it receiued an indeuour. Yet for all this, hauehave not they which be conuerted, prepared, and healed, anie full fréedome of the will, while they liue here: but They perceiue an other lawe in their members, rebelling againſt the lawe of the mind. They doo not the good, Rom. 7, 23. Ibid. verſ, 19Rom 7:23which they would; but the euill which they hate. Neither are they able throughlie to fulfill the lawe. verſe. 25.In their mind they ſerue the lawe of God, but in their fleſh, the lawe of ſinne. Gal. 5. 7.Gal 5:7The ſpirit luſteth againſt the fleſh, and the fleſh againſt the ſpirit, ſo as they doo not thoſe things which they would. Mat. 26, 29. 2. Sam. 11, 1.Matt 26:292 Sam 11:1And ſometime the euent dooth not anſwer to their determinations, and horrible faults doo otherwhiles happen, as it came to paſſe in Peter and Dauid. Neither can they be without ſinnes: for Iohn ſaid; 1. Iohn. 1, 101 John 1:10If we ſhall ſaie that we hauehave no ſinne, we deceiue our ſelues, and there is no truth in vsus. Iam. 3, 2.Jas 3:2Alſo Iames wrote; In manie things we ſinne all.

19 Howbeit, there is a difference betwéene the wicked and the regenerate: for thoſe delight and reioiſe in ſinnes, but the godlie doo ſorrowe and mourne, and doo euerie daie praie; Mat. 6, 12. Rom. 8, 24.Matt 6:12Rom 8:24Forgiue vsus our debts, &c. They crie alſo; O vnhappie man that I am! Who ſhall deliuer mee? And when they ſée themſelues vnperfect, and to hauehave onelie the firſt fruits of the ſpirit, they wiſh that their daie of death were preſent; to wit, that they may be made fullie perfect in the laſt regeneration. And finallie, they ſéeme to hauehave ſaid rightlie, which hauehave appointed thrée ſorts of fréedome [of the will.] One from neceſſitie conſtraining, the which is common, as well to the godlie, as to the vngodlie: for mans will cannot be conſtrained. An other fréedome they hauehave appointed, from ſinne, which the vngodlie in no wiſe hauehave; but the regenerate doo in ſome part poſſeſſe it, as it hath béene alreadie declared. The third fréedome, is from miſerie, which the wicked hauehave not, but we after ſome ſort hauehave it. For although we be toſſed with diuers miſfortunes, yet by hope we are ſaued both from ſinne and from miſerie. When we ſhall come into the kingdome of heauen, we ſhall be at full libertie. And let theſe things ſuffice as touching frée will.