Antidote Against Arminianism, Discourse · Chapter 1
The Third and Fourth Point, concerning Free-will and Converſion, follow.
Firſt in General.ARminianiſme implies, That the Fruit of Chriſt's Death depends on the Contingent Aſſent of Man's Free-will, that not withſtanding his Death, it was poſſible in reſpect of Free-will that all ſhould periſh; that now by his Death for all, true Grace is given to all; that all Pagans are reconciled to God, that in Man is no Original Sin, but all are born in a State of Innocency: Some affirm, that Nature without Grace will ſave, through the Direction of Right Reaſon: Others ſay, that Grace depends on Nature. Others, that the Fall took not away the Power of the Mind, but it's Exerciſe only; ſo that the Mind is as bound in Fetters only, and that in the firſt Acts of Grace (as well as in poſterior Acts) Nature and Grace do concur, and walk hand in hand together; but what is all this ſeeming Zeal for God? (In maintaining General Redemption, left God ſhould mock in his Promiſes; and Free-will to Good, leſt God ſhould mock in his Precepts) but a ſpeaking wickedly for God and an accepting of his Perſon, Job 13.7,8. 'Tis indeed an Advancing of his Mercy, but not of his Truth in the former, and of the Will of Man, (Embalming a dead Carcaſe) above the Wiil of God in the latter. The Will of Man is Naturally a ſelf-determining Power and Principle, and bears God's Image, as it hath a Dominion over the whole Man; but ſince the Fall hath the ſtrong Byaſſe of Sin upon it. Freedom is Radically and Originally in the Will (not in the Underſtanding) and 'tis an Eſſential Property of it, that it cannot be compell'd by any Created, External Agent [In actu elicito] in its own free Choice, yet [In actu imperato] in the commanding Act it may ſuffer force, as the Martyrs were dragg'd againſt their Wills to Idol-worſhip, and Chriſt tells Peter, They ſhall carry thee whither thou wouldeſt not, John 21.18. Now 'tis no Wonder, if many Miſtakes ariſe about this great Engine of the Almighty, ſeeing the Soul knows not it ſelf but by Reflection, and though we know its Qualities and Operations, yet cannot we know its Eſſence.
Man is conſidered in a fourfold State, 1. The State of Creation or Generation, therein he had Free-will either to Good or Evil, but was neceſſitated to neither. 2. The State of Degeneration, wherein he is a Servant to Sin, and neceſſitated to Evil. 3. The State of Regeneration, wherein he is freed from the Slavery of Sin, but not from the Neceſſity of it. 4. The State of Glorification, wherein Man is both freely and neceſſarily good, and is not free Libertate Indiſſerentioe (as Adam before the Fall) for that in cludes a Mutability in it: In the Firſt Eſtate Man is Liber, free; in the Second Servus, a Slave; in the Third Liberatus, ſet free; in the Fourth Liberrimus, having a Glorious Liberty: The Controve: ſie lies concerning the Second State, wherein we ſay, that Man is under a Neceſſity of Sinning, yet free from Coaction; he is free to Evil, but not to Good; which appears by theſe following Arguments.
Argument 1. To prove that there is no Freewill to Good in the fallen Eſtate, is taken from the Fall it ſelf: If Man in the Fall loſt his Free-will to Good, then it cannot be found in the fallen Eſtate, but the Antecedent is true, Ergo, &c. to prove the Antecedent, were it not ſo, it could not properly be called a Fall; it implies a Loſs of that Original Righteouſneſs and Perfection wherein he was created: And if the Fall did deprave the other Faculties of the Soul, and deprive them of their Primitive Luſtre, then muſt the Will be a Sharer alſo in that Depravation: Now the Depravation of the Will (it ſelf) by the Fall doth further appear, by the Good it hath loſt, and by the Evil it hath got, thro' Adam's Sin. The Good it hath loſt, is ſixtold: Power, Order, Stability, Prudence, Obedience, Liberty. The Evil it hath got, is threefold (in Oppoſition to the Obedience it loſt) a threefold Rebellion, 1. Againſt the Counſel of the Mind. 2. Againſt the Controuls of, Conſcience. 3. Againſt the Commands of God: Beſides all the other Vices wherein Original Sin conſiſteth. This King of the Iſle of Man, when he came firſt out of God's Mint, was a curious Silver-piece, and ſhone moſt gloriouſly (being cloathed with Excellent Jewels and Properties) but now being fallen among Thieves, is robb'd of all, hath Aſhes for Beauty, &c. and is a Tyrant upon a Dung-hill, yea, is free from Righteouſneſs, and a very Slave to Sin, Rom. 6.17,18,20. before the Fall, the Will had Liberty both [Contrarietatis & Contradictionis] to Good or Evil; to do or not to do: But ſince the Fall, the Will is evil, only evil, and continually evil, Gen. 6. 5. the whole Heart is evil Extenſively, only evil Intenſively, and cortinually evil Protenſively.
Argument 2. If Converſion be a New Creation, then fallen Man hath not a Free-will to Good, but the Antecedent is true, Ergo, &c. that the Antecedent is true, appears; a Convert is call'd foreign, Gal. 6.15. 2 Cor 5.17. a New Creature, or a New Creation: Now Creatio eſt ex Nihilo, Creation is a Production of ſomething out of nothing, but if there be a Free-will to Good in Man before Converſion, then there is ſomething (that is of its own Nature ſpiritually good) in Man unconverted towards the Work of Converſion, ſo can it not be called a New Creation: Sure I am, every Experienced Soul finds the contrary in that Work: The whole Frame is out of Frame in the Unconverted Eſtate, and Man is (Tohu va pohu) a confuſed Chaos, and a vaſt Emptineſs, when this Creating Power comes upon him: Yea, a greater Power is required to re-create this little World, than was firſt to create the greater; for in this though there be no pre-exiſting (yet there is reſiſting) Matter: The Creation of the great World was the Work of God's Word, Pſal. 33.6. of his Fingers, Pſal. 8.3. or of his Hands, Pſal. 102.25. but to reſtore (the little World) MAN requires God's Arm, Luke 1.51. Nay, Chriſt ſet his ſides to it (in his ſweating Drops or Clods of Blood, Grumos ſanguinis) Luke 22.44. It coſt Chriſt both Tears and Blood, and Blood often, at his Circumciſion, in his Agony, and at his Paſſion: This is Creatio continuans (as the firſt was Creatio tranſiens) The Father worketh hitherto, and I work) John 5.17. New Qualities and Operations are created in us (though the Subſtance and Faculties of the Soul remain) both the Will to will well, and the Power to do well, are aſcribed to this Creating Almighty Power, Phil. 2.13.
Argument 3. If Converſion be a New begetting or Generation, then fallen Man hath no Freewill to Good, but the Antecedent is true, Ergo, &c. To give Light and Proof to this Argument, we muſt know, that Generatio eſt motus ad Eſſentiam et proceſſus in eſſe, Generation is the Motion to a Being, and a proceeding into a Being; this preſuppoſes, that there is no Being before, for we are not, we are nothing, before we be begotten; as it holds true in Generation, ſo likewiſe in Regeneration; Of his own Will begat he us, Jam. 1.18. 'Tis not ſaid that God begat us of our Wills (yet this ſhould be ſaid were there in us a Free-will to Good) but of God's Will, and 'till then we are not, 1 Cor. 1.28. Unconverted Men are things that are not, Nothing-Creatures. Fall'n Man is, 1. A Natural-Nothing: We are all [Nihili Nepotes] as Auſtin faith; what is the great Womb whence all things come, but Nothing? 2. A Moral Nothing, [Abel] Vanity and Nothing is writ upon us by Sin Naturally, but we are Morally worſe than Nothing; that is [Enoſh] miſerable: As Nothing at the firſt was the Mother of all things, ſo Sin is now the Mother of Nothing: Man is Vanity (or as in the Hebrew, Adam is Abel) Pſal. 39.5. and a Lye, Pſal. 62.9. and but (as it were) Something, as in Rev. 9.7,8. not in reſpect of his Subſtance and Faculties, but in reſpect of the Purity of them; The Heart of the Wicked is little Worth, Prov. 10.20. 1. Uſu, for Uſe and Service; as a Shadow is not uſeful for War, nor a Statue for Prayer, ſo nor fallen Man for the Service of God: Quod nulli uſui prodeſt, nihil eſt, ſaith the Philoſopher; his beſt Actions are Sin. 2. Effectu, Vanum eſt, quod fruſtrà eſt, Sinners toil for Vanity, Hab. 2.13. they dream of catching Golden Fiſhes, as the Man in Theocritus did; Sin diſappoints us of our End, to wit, Happineſs; Man labours for the Wind, Eccleſ. 5.16. and is but in a Dream, Iſa. 29.7,8. this ſhews we are nothing, and have not Free-will to Good, till begotten of God.
Argument 4. If Converſion be a New-birth, than fallen Man hath not a Free-will to Good; but the Antecedent is true, Ergo, &c. The Truth of this appears, for Non a nobis orimur, we cannot have our Birth of our ſelves, a Babe cannot be born of it ſelf, Quicquid paritur (ſaith Philoſophy) non a ſe, ſed ab alio oritur, Nothing can have its Original from its ſelf, Nihil amplius poteſt eſſe et cauſa, et effectum, ità ſeipſo eſſet prius, et poſterius, It would then be before and after it ſelf, Simul ſit et non ſit, it would be and not be at the ſame time. Thus we are taught to look up (above, our ſelves) for our New Birth, John 3.3. Except a Man be born again [foreign] or from above; we are born, Not of the Fleſh, but of the Spirit; v. 6. Our Firſt Birth is of the Earth, Earthy; our Second Birth is from the Lord, Heavenly; 1 John 3. 9. Born of God: We may give Semen Carnis et Sanguinis to the firſt Birth, but not Semen Spiritus to the Second: There be Children potentially in the Loins of many Men that never beget Children; yet in this there is a Diſparity, for though as Men we be poſſible Members of Chriſt, yet are we not actual, nor ever ſhall be, unleſs begotten and born of God wholly.
Argument 5. If Converſion be a quickening one that is dead in Sin, then fallen Man hath no Free-will to Good; but the former is true, Ergo, the latter. This is prov'd from Eph. 2.1. You hath he quickened, who were dead, &c. he doth not ſay, half dead, as the Man was that fell among Thieves, Luke 10.30. but he means, ſtark dead, as to Spiritual Life: There is no manner of good thing in us, Rom. 7.18. And we are not ſufficient of our ſelves to think a good thought, 2 Cor. 3.5. till Chriſt (who is Life and a Quickning Spirit) come to quicken us; Without him we can do nothing, John 15.5. he doth not ſay, many things or few things, but nothing; From him is our Fruit found, Hoſ. 14.8. both the Bud of good Deſires, the Bloſſom of good Purpoſes, and the Fruit of good Actions. Aaron's Rod (a dry ſtick without a Root) is a fit Emblem; it budded, bloſſom'd and brought forth Almonds; this was not done by any Inward Principle or Power of Nature, but it was ſolely and wholly the Work of God: So Ezekiel's dry Bones were made to live; nothing of that Life was from themſelves, but all from God. Thus it is in this Spiritual Vivification, we cannot contribute any thing (no not the hundred Part that, is ejuſdem naturae, of the ſame Nature with the 99.) to this Glorious Work; we have no Internum Principium, whereby to diſpoſe our ſelves to will that which is truly good; we cannot ſo much as call Chriſt Lord, but by the Spirit, 1 Cor. 12.3. If there be no Life, but through Union with Chriſt, then till we be engrafted into that bleſſed and bleeding Vine, we cannot bring ſorth any fruit unto God; and 'tis not any Natural Power or Principle in us that can Engraft us into Chriſt, for Faith is the Engrafting Grace, and that is the Gift of God, Eph. 2.8. the Grace whereby the Juſt live, Hab. 2.5. and whereby Chriſt dwells in our Hearts, Eph. 3.17. till then we are dead, and have no Free-will to Good. 'Tis indeed ſometimes call'd a Sleep, but 'tis the Sleep of Death, Pſal. 13.3.
Argument 6. If Regeneration, or Recovery from the State of Degeneration, be a Reſurrection, then fallen Man hath no Free-will to Good; but the former is true, Ergo, the latter. The Antecedent is manifeſt, from John 5.25. Eph. 2.5. & 5.14. Rev. 20.5. It requires as much Power as to raiſe Chriſt from the dead, Eph. 1.19. 2 Theſ. 1.11. Col. 2.12,13. 2 Pet. 1.3. Such an Energetical Power as cannot be reſiſted; to raiſe up Chriſt and to work Faith in us requires [foreign] the ſuper-excellent Greatneſs of his Power, Eph. 1.19. Here are three Gradations, Power, Greatneſs of Power, and ſuperexcellent Greatneſs of Power; and, as if that were too little, the Apoſtle addeth other three, [foreign] According to the working of his mighty Power; here is foreign, which ſignifies, not only a Working, but an effectual force in Working, this is the fourth Gradation; then foreign (of foreign, which ſignifies ſuch ſtrength as is in the Arms of Valiant Men that can do great Exploits) is the fifth; Laſtly, foreign (a Power that can do all things) his Power, an Omnipotent Power; and ſurely had there been an Internum Principium in us towards this great Work, or any Free-will to Good, Paul would not have uſed all thoſe Gradations, nor ſuch a lofty Emphatical Heap of moſt Divine and Significant Expreſſions: This Work of Regeneration would not then have required, the effectual forcible Power of the Valiant Arm of God, even ſuch a Power as raiſed up Chriſt from the dead, whereby he was declared to be the Son of God, Acts 2.24. Rom. 1.4. Cadaver fricatione nudâ ſeipſum nòn reſuſcitat. I need ſay nothing of the raiſing up of Ezekiel's dry Bones wherein the Spirit was the Favonian Wind, that wholly and ſolely cauſed new Life in them: Nor of the raiſing of Lazarus out of the Grave, which coſt Chriſt a Prayer above all his other Miracles working, and Lazarus contributed no thing to the Work.
Argument 7. If Moral Perſwaſion be altogether inſufficient (of it ſelf) to recover Man from his fallen Eſtate, then fallen Man hath no Free-will to good; but the Antecedent is true, Ergo, The Conſequent: This appears becauſe then God would be only a Moral Cauſe of Man's Converſion, but Man needs more from God, and God therein is more to Man; therefore, &c. Then Faith would be foreign, an Eaſie Work, and not require ſuch Mighty Power, as Eph. 1.19, &c. Cauſes are of three Sorts, 1. A Moral Cauſe, which is Improperly and Metaphorically (only) a Cauſe, becauſe it produceth not properly an Effect, only it propoſeth Arguments to induce and perſwade. 2. A Phyſical Cauſe, which really and truly produceth and Effect; this the Schools call an Effectual-Cauſe. 3. A Miraculous Cauſe, is that which worketh above the Courſe of Nature in producing Effects. God in Man's Converſion cannot be only a Moral Cauſe, for theſe Reaſons.
Reaſon 1. Then the Working of Faith in us needs not the putting forth of any ſuch Energetical Power, as was in raiſing of Chriſt from the dead. God did more to Chriſt, than Morally perſwade him to come out of the Grave; and Chriſt did more to the raiſing of Lazarus: Beſides, as ſuch like Swaſions are (alone) Ineffectual, ſo dead Carcaſſes are incapable of them alone; in Chriſt's ſaying [Lazarus come forth] there was a mighty Power went along with the Command: Dixit & ſactum eſt, God doth not Verba dare ſed rem.
Reaſon 2. Moral Perſwaſions cannot be ſufficient to bring ſorth ſuper-natural Effects, Qualis cauſa, tale cauſatum; as when a Child hath an Apple held out by its Father to come to him, the Child is only allured, but not enabl'd thereby to come; 'tis not enough to perſwade a Priſoner to come forth, but his Chains muſt be ſtruck off, and the Priſon Doors muſt be opened, Acts 12.6,7,10. ſo muſt have a Phyſical Cauſe alſo, Phil. 2.13.
Reaſon 3. Yet Man is more than a Priſoner, and ſtands therefore in need of a better Plaiſter for his Sore than a Moral Swaſion; which is not ſo much as a Removens prohibens (which is only a Cauſa ſine quâ non, and ſo no proper Cauſe at all) for he is dead in ſin, ſo muſt not have only Gratiam excitantem et moraliter ſuadentem, but alſo Gratiam ſanantem et vivificantem, an healing and quickening Grace, which this can never do. Nemo fortunoe ſuae faber eſt nifi ſubordinate.
Reaſon 4. Then God hath no greater Influence in converting Man than Satan hath in perverting him to his Deſtruction; he hath a perſwading Slight, but no Enforcing Might; he may ſollicit, but he cannot compel; Infirmus hoſtis eſt, qui non poteſt vincere, nifi volentem, ſaith Hierom, hence we are bid to reſiſt him with peremptory Negatives, and then he cannot touch us [tactu qualitativo] with his deadly touches: Now to aſcribe no more Power to the Creator, than to his Creature (Satan) is to narrow it below Divine Majeſty, and to derogate exceedingly from Omnipotency.
Argument 8. The Eighth Argument further illuſtrates this Truth, that more than a Moral Swaſion is neceſſary to recover fallen Man: if Chriſt be All in All [in Matters of Salvation] to us, then Man is nothing in himſelf, as to that Work and hath not a Freewill to Good, ſo muſt ſtand in need of more than moral Swaſions; but the Antecedent is true, Col. 3.11. Chriſt is foreign, Ergo, the Conſequent. This is manifeſt for theſe Reaſons following.
Reaſon 1. Chriſt's firſt Work (in order to Salvation) is to bore the Ear, which is ſtopped (like the Adders) to the Charms of the Charmer, Pſal. 58.4,5. Chriſt gives the Underſtanding Ear, Deut. 29.4. Pſalm 40.6. Job 36.10. Iſ… 50.4. This moral Perſwaſion cannot (alone) remove, we naturally reject the Counſel of God, Luke 7.30.
Reaſon 2. Chriſt opens not only the Ear, but alſo the Heart, Acts 16.14. The Lord open'd the Heart of Lydia, not ſhe her own Heart, which ſhe might have done if ſhe had a Freewill to Good; the Key of the Heart (as doth the Keys of the Heavens, of Hell, and of the Womb) hangs at Chriſt's Girdle, He ſoutteth, and no Man can open; no, not our ſelves our own Hearts: Much leſs will moral Swaſion be effectual.
Reaſon 3. Beſides Chriſt there is no Saviour, but this Hypotheſis makes Man a Co-Saviour with Chriſt; as if there were an halfing of it 'twixt the Grace of Chriſt and the Will of Man, and the latter dividing the Spoil with the former; yea, deſerving the greater ſhare; for if Chriſt be only a Monitor, and perſwade to Good, then Man's own Will is the principal Author of its own Goodneſs, and he makes himſelf to differ from others, hath ſomething that he receiv'd not at Converſion, 1 Cor. 4.7. and whereof to boaſt of before God, Rom. 11.18. Swaſion leaves the admoniſh'd Will to its own Indifferency (not changing it at all) ſo Man becomes his own Saviour, not Chriſt; or however, not Chriſt only; how then is Chriſt All in All? Then Chriſt is not our Creditor, but we are Debtors to Freewill.
Argument 9. The Ninth Argument (ſtill adding more Luſtre and Light to the former) is, If fallen Man muſt be drawn to Goodneſs, then hath he no Free-will to Good, and moral Swaſion cannot be ſufficient alone; but the former is true, John 6.44. & 12.32. Cant. 1.3. Ergo, the latter. The Antecedent is prov'd, Drawing is a Bringing of any thing out of its proper Courſe and Channel, by a Violent and Over-pouring Influence from without, and not from an Innate Power or Principle from within: Jet draws Straw, the Load-ſtone Iron, and the Northpole the Sea-man's Compaſs, ſo the Sun the Heliotrope. It is not ſaid [Lead] but [Draw] in Drawing there is leſs Will, and more Violence, than in Leading; and though God draws us [fortiter] ſtrongly, yet he doth it [ſuaviter] ſweetly: foreign, ſaith Chryſoſtom: As we are drawn, we have not a Freewill to Gond, for then Adam had loſt in his Underſtanding only, and not in his Will: Yet are we Voluntiers, Pſal. 110.3. not that Chriſt finds us ſo, but makes us ſo, in the Day of his Power, and when he ſpeaks to us with a ſtrong Hand, as Iſa. 8.11. We are Naturally Haters of God, and at Enmity with him, Rom. 1.30. & 8.7. but Divine Grace doth Violence to the Corrupt Qualities of the Soul, and puts the Will on moving when its Corruptions are removed; the Spirit gives a New Power, and then acts that Power to Good, ſo draws (as it were, a Camel thro the Eye of a Needle, Luke 18.25.) a Godhater to love him; this is more then a bare Perſwaſion to a Stone to be warm, and to go out of its place, for God takes away the Heart of Stone and gives an Heart of Fleſh, Ezek. 36.26. which cannot hang on a meer Entreaty: Sccrater. ſaid, He was but as a Midwife to his Schollars (ſhe helps forth the Birth already conceived) ſo he drew forth that which was Naturally in them; but this is a begetting us anew in Chriſt Jeſus through the Goſpel, 1 Cor. 4.15. and Chriſt finds nothing that is Good in us, Rom. 7.18 Quis trabitur (ſaith Auſtin)Auguſt. cont 2 Ep. Pelag. lib. 1. c. 19. ſi iam volebat, et tamen venit niſi qui velit, &c. Non ut Homines (quod fieri non poteſt) nolentes credant, ſed ut ex nolentibus volentes fiant. God gives the very Power of Coming to Chriſt. Man's Will is made pediſſequa, but not praevia; attending Grace, but not going before it, Co-operando perſuit Deus quod operando incepit, Auſtin. Grace is Dux & Comes, and the Will a Subordinate Agent under Grace; and it being moved, afterwards does move it ſelf.
Argument 10. If the Soul of Man be paſſive in Effectual Vocation, then there is in fallen Man no Free-will to good; but the former is true, Ergo, the latter. The Truth of the Antecedent appears, The Spirit of Grace is compared to a precious Liquor that is infuſed; and the called and choſen of God are ſtiled Veſſels of Mercy, now a Veſſel is a Paſſive Receiver of this precious Liquor poured into it, Zach. 12.10. Rom. 5.5. [foreign] poured out and infuſed into God's Veſſels, Rom. 9.21,23. 2 Tim. 2.20,21. The Will of Man (in reſpect of this firſt Reception of Grace, hath neither Concourſe nor Co-operation active, but is actuated to an Obediential Subjection, and is made capable and apt to receive Impreſſion; as the Air is paſſive when it receives an Enlightning, as Adam's Body was a paſſive Receiver of Life, when God inſpired it thereinto, Gen. 2.17. Though it was formed and Organiz'd, yet was it lifeleſs and breathleſs: And as the Soul of Nebuchadnczzir (when deprived of Reaſon) receiv'd the Impreſſion of the Agent (God Almighty) in cauſing his Reaſon to return to him again; ſo in this Caſe, Chriſt infuſes Grace into us againſt our Wills, and 'tis an Hell to us to be brought from Hell, though it be an Hell to us to ſtay, after God hath open'd our Eyes and touch'd our Hears: Corrupt Nature cannot contribute any thing to deſtroy it ſelf in its own Corruptions: We are without Ability (in our ſelves) to put forth any Cauſal Vertue in Order to ſuch an Effect, and accordingly we have no Power to reſiſt the Impreſſion and Effect which proceedeth from a ſuper-natural Cauſe: In the firſt Work the Will moveth not it ſelf, but is only moved by God. The Will as a Creature muſt obey its Creator; yet as a ſinful, deprayed Will, it obeys not God willingly till made willing; ſo 'tis not a Collateral Agent: The Water deſcends Naturally, yet Ne detur vacuum it aſcends. Man's Will is the Untamed Heiſer, or Wild Aſſes Colt; Chriſt the Rider tames it, and brings it to his Yoke. Nolie eſt a Carne, vells a Spiritu. Luther.
Argument 11. To deny Grace, ſpecial Grace, and gracious Diſpenſations, is abominable; but the Doctrine of Free will denies theſe, for they ſay, If a Man improves his Naturals, God is bound to give him Spirituals; what is this bat a turning Grace *Non eſt gratia ullo modo, ſi non ſit gratuita omni modo.into Debt, and a Symbolizing with the Jeſuites, Meritum de congruo, if not condigno: And to ſay, That the Reaſon why one believes, and another does not believe, is from the Co-operation of the Freewill of him that believeth, is quite to deſtroy ſpecial Grace peculiar to the Elect,*Special Grace is irreſiſtible, for 'tis not two of equal force, but as Michael too hard for Satan; ſo the ſtronger Man Chriſt too hard for the ſtrong Man our own Will. contrary to theſe Scriptures, John 6.37,45. & 12.39,40. & 14.17,22. Rom. 8.14. 1 Cor. 1.23,24. 1 John 4.13. and many others: Neither can there be (if this Hypothefis be granted) any gracious Diſpenſation, either in Reſpect of Perſon, Place, Time, or Means; all which God freely makes choice of. As,
1. Of Perſon: He quickens whom he will, John 5.21. Rom. 9.18. Then Wiſe Men would be Evangeliz'd, nor the Poor and Fooliſh, for they have the beſt underſtandings to guide their Freewilts.The Heart of one Sinner melts like Wax before the Fire, and receives God's Seal, while the Heart of another remains as unmovable as Marble, and as the Rock that cannot be ſhaken, this is the work of Gracious Diſpenſation.
2. Of the Place: No Child can chooſe the Place where to be begot or born in, nor We for our Converſion; The Spirit blows where it liſteth, John 3.8.
3. Of the Time: A Child cannot chooſe the Time of its Begetting or Birth, no more than of the Place; ſo nor We of our New Birth: God may drop in Grace with Life, and regenerate a Babe before it be brought forth, Luke 1.15. and yet that Saying hold true, Chriſtiani non naſcuntur ſed fiunt; and others may be caſt into the Womb of the New Birth when dropping out of the World, even at the Eleventh Hour of the Day, as the Penitent Thief, Oh! who can order the Ways of Grace, and ſet Bounds to the Spirit of God, in its Breathings on Man!
4. And of Means: Out of the mouths of Babes God ordains Strength, Pſal. 8.2. The Iberians were converted by a Woman, the likelieſt Perſons have not always Children, a Child cannot chooſe its own Father, nor We who ſhall beget us to God: All theſe are ſpecial Diſpenſations of God's Good Will to Men, and ſo depends not on the Free-will of Man: Ergo,
Argument 12. The Twelſth Argument ab Incommodo, That which brings along with it many Abſurdities, may not be received, but the Doctrine of Free-will to Good doth ſo.Man's Will is the Principium quod, not the Principium quo; that is, Grace. We muſt be renewed in the Spirit of our Minds, Eph. 4.23.
Abſurd. 1. It makes Man the Proximate and Immediate Cauſe of his own Salvation.
2. It puts Grace into Man's Power, not Man's Will under the Power of Grace.
3. It robs God of that Honour, in making one to differ from another, and aſcribes it to Man.
4. It allows Man a Liberty of Boaſting to God, ſaying, God, I thank thee, that thou gaveſt me Power to will (but that thou gaveſt to Judas as well as to me) but I thank my ſelf for the Act of Willingneſs, yet I receiv'd from God no more than Judas did.
5. It [tantamount] exempts the Creature from the Power of God, as if Man (like the Spider) could ſpin a Thread out of his own Bowels, whereon to climbe to Heaven, ſaying, Mihi ſoli debeo, and as if he were bidden to do as he will.
6. It maketh Man the Cauſe why God willeth this or that, ſo God muſt attend on the Will of Man, and not be infallible in his Decrees, nor working all things according to the Counſel of his own Will, Eph. 1.11. Pſalm 115.3. & 135.6.
7. It ſuppoſes a Power of Believing (in all the Blind Nations of the World) on Jeſus Chriſt, of whom they have not heard, Rom. 10.14. but eſpecially in thoſe under the Goſpel, contrary to Deut. 20.4. & Mat. 13.11.
8. Then James lyed in ſaying, foreign, &c. Every good Gift is from God, Jam. 1.17. If there be ſomething in Man already before Converſion, v. 18.
9. Then Paul was miſtaken alſo, Rom. 9.18, &c. who ſhould have ſaid, It is of Man that willeth and runneth, and not of God that ſheweth mercy: They dare not give Potentiam credendi to Man, the Poſſe velle et ipſum velle convertere est a Deo.
Objection 1. There is a Law writ in the Hearts of fallen Mankind, Rom. 2.14.
Anſwer 1. Adam begat a Son in his own Image, Gen. 5.3. not only as a Man, but as a Sinner; Generatus ſequitur Naturam Generantis, That which is born of the Fleſh is Fleſh, John 3.6. Job 14.4. The Originale Originans (Adam's Sin) brought forth Originale Originatum, Original Corruption in us, which ſpreads over the whole Man, and puts the whole Frame out of Frame, ſo cannot do any thing that accompanies Salvation; Man had Divine Wiſdom to direct, and Divine Wlllingneſs to follow that Direction, now nothing able to direct, nothing willing to follow that Direction.there is an Impotency in the Will of the Fleſh; while we are Chriſtleſs, we are without Strength, Rom. 5.6.
2. Thoſe Reliques in the Gentiles are ſufficient only to leave them foreign, Rom. 1.20. and may ſtir them up to External Work, as to Matter, but not as to Form, either in the Mind or Manner of right Doing; all their Works are but Splendida Peccata, being faulty Quoad foniem & quoad finem; Without Faith 'tis not poſſible to pleaſe God, Heb. 11. 6.
3. The Devils have more Light than Men, yet are they altogether dead in Sin, tho' They believe and tremble, Jam. 2.19. and confeſs Chriſt, &c. Luke 4.34. Mark 1.24. They ſin freely, yet cannot avoid it, but muſt ſin; and tho' it be neceſſary, yet it is Sin, and voluntary too.
Objection 2. Why is Man blam'd for reſisting the Spirit, Acts 7.51. Heb. 10.29. Mat. 23.37. if no Free-will?
Anſwer 1. They reſiſted the Outward Means (as is declared in the following Words) not the Inward Work: As the Creature cannot hinder (nor further) his own Creation, nor the Child his own Generation, nor the Dead Man his own Reſurrection, &c. nor Man his Converſion.
2. That reſiſting the Spirit of Grace, Heb. 10. 29. is the Sin againſt the Holy Ghoſt; for which (he ſaith) There is no Sacrifice: Yet that Grace they reſiſted was not the Grace of Regeneration, Adoption, &c. peculiar to the Elect, and will not Authorize the Arminian Univerſal Grace, 2 Pet. 2.21.
3. How often would I, Mat. 23.37. is only Voluntas Praecepti, an Inviting by an Outward Calling. Jeruſalem i. e. Her Rulers, believed not, yet many of her Children were gathered to Chriſt; to wit, as many as Chriſt would, Voluntate Propoſiti; the City is one Thing, and her Children another, this proves not the Point.
4. 'Tis one Thing to reſiſt, and another to overcome; the Latter is deny'd, not the Former.
Objection 3. Why doth God ſay, What could I do more to my Vineyard? Iſa. 5.4.
Anſwer 1. God did enough in making Man upright, and if he hath loſt his ſufficient Grace, he muſt thank himſelf, and not blame God, who is not bound to reſtore it.Man now hath a Treacherous Heart inventing. Evil against God, and against his own Soul.
2. This was ſaid to Iſrael, a Type of the Church, God dealt not ſo with other Nations, Pſal. 147.19.20. Acts 14.16. Eph. 2.12. this is far from Univerſal Grace.
3. 'Tis only meant of External Helps, which the Prophet reckons; not a Warm Sun, Good Air, fruitful Rain, Vital Juice, or Vegetative Faculty; thoſe ſignifie Inward Grace.
4. Neither doth he ſpeak of Grace that God gives to particular Men peculiarly, as ſaving Grace, the Power of believing, &c. but of that given to a whole Nation altogether.
5. It cannot be ſaid, God had done all he could ſtrictly (tho' all they could challenge) for he could have given them ſaving Grace, To will and to do, 2 Cor. 4.13. Acts 11.17, &c.
6. The Pagans, and the World that lies in Wickedneſs, is not God's Vineyard, and have not ſufficient Grace (wanting ſufficient Means) much more their Children, and ſo no Univerſal Grace.
Objection 4. Then God mocks in his Commands, if he would reap where he hath not ſown.
Anſwer 1. See more of this in the 1ſt. Point about Predeſtination in Objection 3, 4.God's Commands are the Rule of our Duty, not the Meaſure of our Ability: God bids us make a New Heart, Ezek. 18. 31. yet promiſes to give it, Ezek. 36.26. ſo Jer. 31.18. Deut. 10.16. with 30.6. We are bid work out our Salvation, but with Power from God, Phil. 2.12,13.
2. God ſeriouſly declares in thoſe Commands what is pleaſing to himſelf, and what is our Duty, and what he will work in his Elect, for the Election obtains thoſe Graces required; we do not learn in the Law what we are able to do, but what we were able before the Fall.
3. Commands are upon Devils, which can do nothing elſe but ſin, yet would it not be ſin, were they under no Command: Much more Unbelievers, that can outwardly reform.
Objection 5. Man's Will cannot be determin'd ab extra, being a Self determining Principle.
Anſwer 1. Irreſiſtible Grace takes not away that Natural Liberty which the Will hath by Creation, but the Pravity of it only; knocking off its Fetters, but not deſtroying its Nature; God gives not ſuch an Inſolency of Will, as to will whether God will or no.
2. Man never enjoys his will ſo much, as when God's will over rules ours: If Man can determine his own will, and not deſtroy the Liberty of it, much more may God, who is the Maker of it, and Intimior Intimo noſtro; the Watch-maker can turn any Wheel. God can invincibly turn the Will without Violation to its Natural Freedom, which was his own Gift.
3. 'Tis free in Natural and Civil Things, yea, and in Onward Acts of Spiritual Things too, aſſiſted with Common Grace; yet can it not do them in a Spiritual Manner without the Aſſiſtance of Special Grace, nor any thing that immediately accompanies Salvation.
4. To will is from Nature, to will well is from Grace; Spiritual Fruit muſt ſpring from a Spiritual Root, Non ideò currit Rota ut Rotunda ſit, ſed quia Rotunda; ſaith Auſtin, moſt Elegantly.