The Lightless Star, Chapter 10
CHAP. X.
From these Scripture-Texts hee proceeds to Scripture-arguments, we shall lay them down in his own words, for in better we cannot.
WE must take heed, Brethren, lest man extoll himselfe against God, when he 1. From Gods promise to Abraham.saith, that he doth that which God hath promised.
Is not the faith of the Gentiles promised to Abraham? and he, giving glory to God, beleeved most fully, because he that had promised was able to performe, he therefore performes the faith of the Gentiles, who is able to performe what he promised.
In the tenth Chap. speaking of this same thing, It is (saith he out of the Apostle) of faith, that according to grace the Promise may be firme to all the seed; not from the power of our will, but from his owne Predestination, for he promised not what men, but what himselfe would doe, because though men doe those good things which belong to the Worship of God, he makes them to doe the things he hath commanded; they make not him to doe what he hath promised, otherwise that the promises of God may be fulfilled, it is not in the power of God, but of man, and what is promised by the Lord, is by them returned to Abraham; but so did not Abraham beleeve, but he beleeved, giving glory to God, because he that hath promised is able to doe; he doth not say to fore-tell, he doth not say to fure-know, for the deeds of another he may foretell, and fore-know, but he saith he is able to doe, and therefore not the deeds of others, but his owne.
We returne now to the second Chapter, The whole of faith from God.where it followes; Furthermore, if God worke our faith, acting in our hearts after a wonderfull manner that we may beleeve, shall we feare left he should not be able to doe the whole? and therefore man shall challenge the first part to himselfe, that he may merit to receive the last from him? See if any thing else be done by this meanes, but that the Grace of God, which way soever, may be given according to our merit, and so Grace shall be no Grace, for thus it is returned as due, it is not freely given; for this is owing to him that beleeves, that by the Lord faith it selfe may be encreased, and faith encreased may be the reward of faith begun.
Neither doe they observe when thus they speake, that that reward is imputed to beleevers, not according to Grace, but according to debt. (We see here againe the large signification of the word Merit, for any thing that may be supposed in man of himselfe, as a motive to God for giving his Grace) But why the whole should not be ascribed to man, that he that could begin what he had not, might himselfe likewise encrease what he had begun, I cannot at all see, but only, because they cannot resist most manifest Divine testimonies, by Godlinesse from faith.which faith, whence godlinesse takes its beginning, is shewed to be the gift of God; As, according as God hath distributed to every one a measure of faith; and, peace to the Brethren, and love, with faith from God the Father, &c. Unwilling therefore to oppose these so cleare Testimonies, and yet willing that of himselfe it should be unto himselfe that man beleeves, he doth, as it were, compound with God, that part of his faith he may take to himselfe, and part he may leave to him; and which is yet more losty, the first he takes to himselfe, that which followes he gives to him, and in that which he saith belongs to them both, he makes himselfe first, and God last.
Of that minde was not that godly and humble 2. From differencing grace.Teacher, most blessed Cyprian I meane, who said, In nothing may we glory, for as much as ours is nothing; which that he might shew, he brought in the Apostle saying, But what hast thou that thou hast not received? but if then hast received, why dost thou glory as if thou hadst not received? By which testimony especially was I also convinced, when I had been in the like errour, thinking faith, by which we beleeve in God, not to be the gift of God, but of our selves, to be in our selves, and that by it we obtained the gifts of God, for living soberly, and righteously, and godly in this present world.
This testimony therefore of the Apostle, where he said, for the repressing of mans haughtinesse, What hast thou that thou hast not received? suffers not any of the faithfull to say, I have faith which I received not. But neither may this be said, Although I have not perfect faith, yet I have the beginning thereof, whereby I first beleeved in Christ, because here likewise the answer is; But what hast thou that thou hast not received, and if thou hast received, why dost tho… boast, as if thou hadst not received? In this most evident intention of the Apostle, whereby (as by the context it appeares) he speakes against the pride of man, that no man may glory in man, and therefore not in himselfe, but in the Lord, to imagine the naturall gifts of God, whether entire and perfect nature, as in its first condition it was gifted, or whatsoever reliques of corrupt nature, I thinke it too absurd; for by these gifts, which are common to all men, is one man differenced from another? Here he first said, Who hath made thee to differ? then he addes, What hast thou that thou hast not received? because a man pu…t up against another might say; My faith hath made me to differ, my righteousnesse, or whatsoever other thing. This good Teacher meeting with such thoughts, What hast thou, saith he; that thou hast not received? Of whom? but of him who hath made thee to differ from another, to whom he hath not given, what he hath given unto thee; But if thou hast received, why doest thou glory, as if thou hadst not received? Is he doing any thing else, but that he that glories may glory in the Lord? But nothing is so contrary to this intention, as for any man so to boast of his merits, as though he had done them to himselfe, and not the Grace of God; but that Grace which differenceth the good from the bad, not that which is common to good and bad.
From Election, many heare the word of 3. From Election▪truth, some beleeve, others gaine-say; these therefore will beleeve, these will not, who knowes not this? who denies? But for as much as in some the will is prepared of the Lord, in others it is not prepared, verily we must distinguish what comes from his Mercy, and what from his Judgement. What Israel sought (saith the Apostle) he obtained not, but the election hath obtained, and the rest were blinded. Behold Mercy and Judgement, Mercy in the▪ election, which hath obtained the righteousnesse of God; but Judgement upon the rest which were blinded, and yet these, because they would, beleeved; these because they would not, did not beleeve; therefore Mercy and Judgement are done even in the wills themselves; for Election is of Grace, not verily of Merits. Therefore freely hath the Election obtained what it hath obtained, there was not something of theirs that went before, which they first gave, and recompence was made to them, for he saved them for nought, but to the rest who were blinded (as it is not there concealed) retribution was made.
All the wayes of the Lord are Mercy and Truth, but his wayes are unsearchable; unsearchable therefore are, his Mercy, whereby he freely acquits, and his Truth, whereby he justly condemnes, cap. 7.
But haply they say, the Apostle distinguisheth faith from workes, and Grace, he saith, is not of workes, he doth not say, it is not of faith, true; but Christ saith, Faith likewise is the worke of God, Joh. 6. So therefore the Apostle distinguisheth Faith from Workes, as in the two Kingdomes of the Hebrewes, Iudah is distinguished from Israel, when as yet Iudah is Israel; for yee are saved by Grace through faith, and that not of your selves, it (even faith) is the gift of 4. From the efficacy and peculiarity of Grace, depending upon election.God, and faith is not of workes, lest any one should boast, and all that the Father hath given me shall come unto me. What is this shall come to me, but shall beleeve in me? but that it may be done, the Father gives; No man can come to me, except the Father, which hath sent me, draw him: And they shall all be taught of God, and every one that hath heard of the Father, and learned, comes to me. If every one that hath heard of the Father, and learned, comes, truly who comes not, hath not heard of the Father, nor learned: for had he heard, and learned, he would come.
Farre removed from the apprehensions of the flesh is this Schoole in which the Father is heard, and teacheth to come to the Sonne. There is likewise the Sonne himselfe, because he himselfe is the Word of the Father, whereby he so teacheth; neither deales he with the eare of the flesh, but of the heart; there is together likewise the Spirit of the Father, and the Sonne, for neither doth he not teach, nor doth he teach apart, because we say, the workes of the Trinity are inseparable, and he is verily the Holy Ghost, of whom the Apostle saith, Having the same Spirit of faith. Farre removed (I say) from the apprehensions of the flesh, is this Schoole, in which God is heard, and teacheth; we see many come to the Sonne, because we see many beleeve in Christ, but where, and how they have learned this of the Father we see not, verily this grace is secret, but that it is grace who doubts?
This Grace therefore, which by Divine bounty is after an hidden manner given unto Grace preventing. subduing, renewing, effectuall.the hearts of men, is by no hard heart refused, because it is therefore given, that the hardnesse of the heart may first of all be removed; when therefore the Father is inwardly heard, and teacheth to come to the Sonne, he takes away the stony heart, and gives a heart of flesh, as he promised by the Prophet Ezek. 36. for so doth he make the sonnes of the Promise, and the Vessels of Mercy, which he hath prepared unto glory; why therefore doth he not teach all that they may come to Christ? but because all whom he teacheth, in mercy he teacheth; but whom he teacheth not, in Judgement he teacheth not, because, he will have mercy on whom he will have mercy, and whom he will he hardens; but he hath mercy, bestowing good, he hardens, recompencing according to desert. But why he teacheth not all, the Apostle opens so farre, as he thought fit to be opened, Rom. 9. 22, 23. Hence it is that the word of the Crosse is foolishnesse unto them, that perish, but to those that are saved, the power of God. All these God teacheth to come to Christ, all these he will have saved, and to come to the knowledge of the truth; for if he would have taught those to come to Christ also, to whom the word of the Crosse is foolishnesse, without doubt even they had come too, for he neither deceives, nor is deceived, who saith, Every one that hath heard, and learned of the Father, comes to me; farre be it therefore that any man should not come who hath heard, and learned of the Father.
When therefore the Gospel is preached, some beleeve, some doe not beleeve; but they that beleeve whilst the Preacher sounds without, they heare, and learne of the Father within; but they that beleeve not, they heare without, not within, neither doe they learne; that is, to the one it is given to beleeve, to the other it is not given, which afterwards is more openly spoken; No man can come to me, except it he given him of the Father. Therefore to be drawne by the Father to Christ, and to heare and learne of the Father, is nothing else but to receive the gift of the Father, whereby to beleeve in Christ. For he did not distinguish Hearers of the Gospell from no Hearers, who said, No man can come to me, except it be given him of the Father; but Beleevers from unbeleevers: Faith therfore both begun and finished, is the gift of God; and that this gift is given to some, and not given to all he cannot doubt, who will not oppose most manifest holy Scriptures.
Chap. 12. When we come to little ones, and to 5. From the salvation of Infants.the Mediator betwixt God and man, the Man Christ Jesus, all assertion of humane merits going before the Grace of God, falls to the ground, because they are not distinguisht from the rest by any good preceding merits, that they should belong to the deliverer of men, nor he by any preceding humane merits, (when he is a man also) was made the deliverer of men.
For Infants; Originall sinne being by the Grace of God forgiven, or by the Judgement of God not forgiven, when they dye, they either passe by Regeneration from an evill to a good state, or by Originall corruption, from an evill to an evill state. And Lib. de bono persever. Whereas the Apostle saith, It is not of him that wills, nor of him that runs, but of God that shewes mercy; who releeves little ones, whom he will, when they neither will, nor run; those whom he chose in Christ before the world was made, as to whom he freely would give Grace; that is, no merits of theirs, whether of faith, or workes preceding; whom he wills not to releeve, he releeves not, of whom in his own predestination he hath otherwise judged; secretly indeed, but justly, for there is no iniquity with God, but his judgements are unsearchable, and his wayes past finding out. As of those two twins (Iacob and Esau) of whom the one is taken, the other is left, their end is different, their merits the same; in whom yet so the one is freed by the great goodnesse of God, that the other is condemned without any iniquity in God; for is there iniquity in God? in no wise; but his wayes are past finding out; therefore let us without wavering beleeve his mercy in those that are freed, his truth in those that are punished; neither let us search things unsearchable, nor thinke to trace what is untraceable.
Now whereas it was objected by the Massilians, or Semi-Pelagians, that Infants were dealt with according to future merits foreseene, if they had lived; First, he rejects this as a most absurd conceit; that any should be judged not only according to his merits whilst he was in the Body, but according to those merits which he should have had, if he had been longer in the Body, (by merits here as frequently, he meanes only deeds, good or evil) whence it should come into their thoughts (saith he) whose wills are not contemptible, wondring, and astonisht, I cannot finde. A new kinde of absurdity, saith Prosper, relating it, to imagine things to come which are not to come, and that what things are not to be, should be fore-known, and that what things are fore-knowne should not be done. After his rejection of this Opinion, he refutes it, both in his Book De praedest, & de bono Persever. and other-where I shall gleane a little, Lib. de praedest. Sanct. Cap. 12. We shall all appeare before the Iudgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10. What he hath done (saith he) not what he might afterwards doe, but whence this should come into the minde of such men, that things to come, which are not things to come should be punished, that to merits of Infants should be honoured, I cannot tell. To this time of the Body belongs Originall sinne.
2 Why then may we not say, that the Gospel is preached in vaine, with so much labour and sufferings of the Saints; if men may be judged, even those that have not heard the Gospel, according to that contumacy, or obedience which God fore-knew they would have had, if they had heard? and so Tyre and Sidon should not have bin condemned, because, if those wonderfull things and signes had been done amongst them, (which were done in those Cities to which the Lord speaks of this matter) they had repented in sackcloth and ashes, Lib. De Bono persever. c. 9.
3 Then neither may we rejoyce in those whom we know to have departed in a right saith, and a good life, lest they should be judged according to some wickednesses, which they were to commit, if a longer life had been granted to them; neither are they to be grieved for, and detested, who have finished this life in infidelity and wretched manners, because haply, if they had lived, they would have repented, and have lived in godlinesse, and according to those things they were to be judged, Epist. 107.
These two Arguments are in force against our Adversaries, because they hold, that a righteous man, a true beleever may fall utterly, and finally from Grace, and that it is in the power of the unrighteous to repent.
Our Saviour himselfe is likewise a most 6. From the person of the Mediator.cleare light of Predestination and Grace, he the Mediator of God and man, the man Christ Iesus, which that he might be, by what fore-going merits, whether of Faith, or Workes, did his humane Nature obtaine? Give answer I pray, that man, that he should by the word Coeternall with the Father, be taken into the unity of Person, and become the only begotten Son of God, whence might he merit this? What did he before, what beleeved he, what asked he, that he should come to this unspeakeable excellency? Let man reply against God here, if he dare, and say, and why not I? and if he shall be answered, O man, who art thou that repliest against God? and yet shall not refraine, but shall encrease his impudence, and say, What doe I heare? Who art thou, O man? when I am, what I heare, that is, a man, which he is likewise, of whom I am speaking, and why am not I the same that he? But he is such an one, and so great by Grace; Why is Grace different where Nature is common? certainly there is no acception of persons with God; what, I say not Christian, but mad-man would speake thus?
In our Head then may the fountain of Grace appeare, whence according to the measure of every one, it diffuseth it selfe through all his Members; by that Grace, from the beginning of his faith, is any man made a Christian, by which Grace from his beginning was that man made Christ, and of the same Spirit was this man borne againe, of which he was borne. As therefore he the only one is predestinated to be our Head, so we many are predestinated to be his Members. Let Humane merits here be silent, which have perished by Adam, and let that Grace of God reigne, which reignes by Jesus Christ our Lord, the only Sonne of God our Lord; whosoever he is, that in our Head can finde the fore-going Merits of that singular Generation, let him inquire in us his Members, the fore-going merits of multiplied regeneration; for that Generation was not recompenced to Christ, but given, that free from all Obligation of sinne, he should be borne of the Spirit, and the Virgin; so that we should be borne againe of Water, and the Spirit, it is not recompenced to us for any merit, but freely given, for he hath made us to beleeve on Christ, who hath made Christ for us, on whom we beleeve; he makes in men the beginning of faith, and the finishing in Iesus, who hath made the Author of faith, and the finisher Jesus, Lib. de Predest. Sanct.
Lib. de Grat. & Lib. Arbit. c. 14. Thus he states the Question. But when these, not Defenders, 7. The corruption of Nature exprest in hardnesse of heart.but blowers up, and tumblers headlong of free will, have been convinced, that neither the knowledge of the Law of God, nor Nature, nor only the remission of sins, is that Grace which is given by Iesus Christ our Lord, but it makes that the Law be fulfilled, (scil. Evangelically) that Nature be healed, that sin reign not, when in these things they are convinced, they betake themselves to this, that wch way soever they may endeavor, to shew that the Grace of God is given according to our merits, for they say, that though it be not given according to the merits of our good works, because by it we performe good works, yet is it given us according to the merits of a good will; because, say they, the good will of man praying goes before, before which was the will of man beleeving, that according to these merits might follow the Grace of God, hearing and answering prayer. In answer whereto.
If Faith be onelyonly of Free Will, and not given of God, why doe we pray for those that will not beleeve, that they may beleeve? which we should doe altogether in vaine, did we not most rightly beleeve, that the Almighty God could convert to beleeving, even wills perverse and contrary to faith. The Lord knocks indeed at the doore of free Will, when it is said, To day if yee will heare his voice, harden not your hearts, but unlesse he could take away the hardnesse of the heart, he would not say by the Prophet, I will take from them the heart of stone, and give unto them a heart of flesh; which that it was prophesied of the New Testament, the Apostle shewes clearly, where he sayes, Yee are our Epistle, written not with Inke, but with the spirit of the living God; not in Tables of stone but in the fleshly tables of the heart, 2 Cor. 3. Can we say then without manifest absurdity, that the good Merit of a good Wil in man hath gone before, that the heart of stone might be pulled from him; when this very thing, the heart of stone, signifies nothing else, but a most obstinate Will, and is altogether inflexible towards God? For where a good will goes before, now verily the heart is not stony.
Lib. de grat. Christic. 7. Where we have first 8 From the increase of sin by the Law in the natural man.Pelagius his doctrine of Grace: God (saith he) assists us by his doctrine and revelation, whilst he opens the eyes of our hearts, whilst that we might not be taken up with things present, he shewes unto us things to come, whilst he discovers the snares of the devil, whilst he enlightens us with his various and unspeakable gift of heavenly grace. And then concluding this profession of his with a kind of absolution; He that saith this (saith he) doth he seem to thee to deny grace? Now followes Austins Answer, where he shewes, the increase of sinne in the natural man by the Law, This is (saith he) to place the grace of God in the Law and Doctrine. Hence it appeares hee acknowledgeth, that grace by which God shewes, and reveales what we ought to doe, not whereby he gives unto us, and aides us that we may do; Whereas the knowledge of the Law, if the helpe of grace be wanting, is of force onelyonly hereunto, that the command may be transgressed; F…r where there is no law, saith the Apostle, there is …o transgression, and I had not knowne lust, had not the Law said, thou shalt not lust, and hence, so different is the Law from Grace; that not only is it of no advantage, but withal, of greatest damage; when Grace helps not, the Law commands, rather then affords helpe; it teacheth that the disease is, it healeth not: Nay, therefore rather because it is not healed, it is increased, that with greater care and diligence the medicine of grace may be sought after.
More fully to this purpose, lib. de grat. & lib. de arbit. c. 11. How is it that these vainest of men, and most perverse Pelagians say, that the law is the grace of God, whereby we are assisted not to sin? What is it that these wretches say, who without all doubt say contrary to so great an Apostle? He saith, that sin receives strength against man by the Law, and that it kills him by the command, though the commandement be holy, & just, and good, and that by good it workes death to him, from which he should not be freed, if the Spirit did not quicken, whom the Letter kills: Yet these unteachable ones, blind against the law of God, and deaf against the voyce of God, they say the killing lett…r quickens, and contradict the quickening spirit.
Epistle 107. ad Vitalem, upon that Text, Col. 1. 13. Who hath delivered us from the power of darknesse, 9 From the subjection of the natural man to the devil.&c. How had we (saith he) free will to decline from evill, and doe good, when it was under the power of darknesse, whence, as the Apostle saith, God delivered us? He it was then that made us free; This power of darknesse, what is it, but the power of the devill and his angels? who, when they had been Angels of light, not abiding in the truth by their free Will, but falling from it, became darknesse; to this power of darknesse therefore is mankind subjected, by the ruine of the first man, in whom we all fell, who by this power was perswaded to transgression. This power of darknesse, the devil, who is likewise the Prince of the power of the aire, workes in the hearts of the children of unbeleefe (or disobedience:) This ruler of darknesse ruling them at his own will, which neither hath he free to doe good, but hardened to the utmost of evill-willing, in way of punishment for his wickednesse; What is it then that this power workes in the children of distrust (or dis-obedience) but his owne evill workes first of all? and above all, distrust and unbeleef; whereby they are enemies to the faith, by which he knowes they may be cleansed, they may be healed, they may be born againe in eternity, or unto eternity, most perfectly free, which he most vehemently envyes unto them.
And therefore some of them, by whom he desires more fully to deceive, he suffers to have some, as it were, good workes, for which they are praised; but because the Scripture saith most truly, Whatsoever is not of faith is sin, and without faith it is impossible to please God, not men: This Prince indeavours nothing so much, as that they may not beleeve in God, and that they may not come to the Mediator by beleeving, by whom his works are destroyed. But the Mediator entreth into the house of this strong man, duplicate page duplicate page that is, having mankind under his dominion; and first, he binds him, that is, he bridles and restraines his power with the stronger chaines of his own power, and so hee rescues all his vessels, which soever he fore-ordained to rescue, freeing their Will from his power, that he not hindering, they may beleeve upon him with free Will: Wherefore this is the work of Grace not of Nature; the work I say of grace which the second Adam brought to us, not of nature, which the first Adam in himself quite destroyed; the work of Grace taking away sin, and quickning the dead sinner, not the work of the law, shewing sin, but not making alive from sin; this is the work of grace, which whoso receive, are made friends to the wholsome doctrine of the holy Scriptures, though they were enemies, not the work of the same doctrine, which whoso hear and read, without the grace of God are made worse enemies thereof. Whence the Lord Iesus distinguishing beleevers from unbeleevers, that is, the vessels of mercy, from the vessels of wrath; No man, saith he, can come to me, except it be given him of my father, and presently as he said this, his disciples were offended at his doctrine, who afterwards followed him no more: let us not say therefore, that Doctrine is Grace, but let us acknowledge Grace, which makes Doctrine profitable, which Grace if it be wanting, we see that doctrine is even hurtfull.10 From the thanksgiving & praiers of the Saints, and of the church.
Lib. de praedest. Sanct. c. 19. The Apostle gives thanks to God for those that believed, not verily because the Gospell was preached to them, but because they beleeved, I (saith he) having heard of your faith in Christ Iesus, and love to all the Saints, cease not to give thanks for you, &c. Ephes. 1. their faith was new and lately begun by the preaching of the Gospell, which faith being heard of, the Apostle gives thanks to God for them: if he should have given thanks to man, for that which he either knew or thought was not performed by him, it would have been rather flattery or mockery, then giving of thankes, Let us not be deceived, God is not mocked, faith, even beginning, is his gift, that the Apostles thanksgiving be not deservedly judged false or of false glorying.
The like instance for thanksgiving, he brings from 1 Thes. 2. Then for Prayer, c. 20. That the beginning of faith is the gift of God, the Apostle admonisheth us saying, withall praying for us, That God would open unto us the doore of his word, to speake the mystery of Christ, for which I am also in bonds, that I may make it manifest, as Iought to speake, Col. 4. How is the doore of the word opened, saith he, but when the sence or understanding of the hearer is opened, that he may beleeve? and faith being begun, he may admit those things which are preached, and disputed for building up of wholesome doctrine, least the heart being shut up by unbeleefe, he may disallow and reject the things that are spoken: whence to the Corinthians, I will stay at Ephesus (saith he) till Pentecost, for there a great doore and effectuall is opened unto me, and there are many adversaries, 1 Cor. 16. What may we here understand, but that the Gospell being there first of all preached by him, many beleeved? and there were many adversaries of the same faith, according to that of the Lord, No man comes unto me, except it be given him of the father, and to you it is given to know the mysteries of the Kingdome of heaven, to them it is not given: The doore then is open in them, to whom it is given; but there are many adversaries of them, to whom it is not given.
More fully yet, Epist. 107. to Vitalis, wilt thou forbid the Church to pray for unbeleevers, that they may be beleevers, for those that will not beleeve, that they may will to beleeve? for those that dissent from his Law, and doctrine, that they may consent thereto? that God may give unto them what he promised by his Prophet, an heart to know him, and hearing eares? which they had certainly received, of whom our Saviour saith, he that hath eares to heare let him hear? What, wilt thou not, when thou hearest the Minister exhorting the people to pray to God, or himselfe with a loud voice praying, that God would compell the unbeleeving Nations to his faith, say Amen? What wilt thou blame the Apostle Paul for having such desires for the unbeleeving Iewes, Brethren saith hee, my hearts desire and Prayer to God for Israel, is, that they might be saved? The same Apostle to the Thessalonians 2 Epist. 3. Finally brethren pray for us, that the word of God may run and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men, for all men have not faith; How should the word of God run and be glorified, but by the conversion of them to the faith, to whom it is preached? since he saith to beleevers, as with you, surely he knowes, that this is done by him, whom he will have prayed unto, that he may doe it; as likewise that hee may be delivered from unreasonable and wicked men, who should not beleeve, notwithstanding their prayers; wherefore he addes, for all … … … saith. Because they were to beleeve who were ordained to eternall life, but God makes such as doe not yet beleeve to beleeve, by the prayers of beleevers, that he may shew i… i… he that doth it. In the same Epistle, more towards the … ginning, In vaine and for fashion sake, rather then truely, doe we poure out prayers to God for such (speaking of Infidels) if it belong not to his Grace, to convert to his Fai… the Wills of men contrary to the Faith; … vaine and for fashion sake, rather then truely doe we give thanks to God, with gr… representation of joy, when any of them beleeve, if he doe not worke this in them. Wee pray not at all, but make a feigned show of prayer if we beleeve, that not he, but we our selves doe the things we pray for; we give no… thanks at all, but make a feigned shew of thanks, if we doe not think, that he doth that, for which we give thanks; And whilst with men we … fend free-will, with God we loose the benefit of prayer; and wee doe not render tr… praise, whilst we do not ackowledge true gr….
If we will truly defend Free-will, let us no… oppose that whereby it is made free; for he that opposeth Grace; by which our Will is freed to decline from evill, and to doe good, he will have his Will to be still captive. A little after upon that Text, who hath delivered from the power of darknesse: So it com… …o passe th… neither are they made beleevers but by fre… Will, and yet by hi… Grace are they made belee…ers, who from the power of darknesse freeed their Will? So the grace of God is not denied, but is shewed to be true, without any humane merits fore-going, and free Will is so defended, as that it may be well settled with humility, not by haughtinesse cast headlong, and he that glories not in man, whether any other or himselfe, but in the Lord he may glo….