The Sum of Christian Religion, Catechism · Part 1 · sin · Question 8
Queſt. 8. Are wee ſo corrupt, that wee are not all apt to doe well, and are prone to all vice?
Anſw. Indeed we are,aGen. 8.19. and 6.5. Job 14.4. and 15.14, 16, 35. John 3.6. Iſa. 53.6. except we be regenerated by the holy Ghoſt.bJohn 3.3, 5. 1 Cor. 12.3. 2 Cor. 3.5.
The Explication.
THe Queſtion of Free-will, or of the power of mans will in well-doing, and performing obedience to God, occurreth next in order after the tract of Mans Miſery: For neceſſary it is to know, what ability man was of before his fall, and of what ſtrength after the ſame, that thence deſcrying aright the effects of the firſt ſin, we may be the more pricked forwards and provoked to humility, and to an earneſt deſire of Gods divine grace and protection, and finally unto thankfulneſſe towards him. For this doctrine of Free-will is a view or contemplation not of mens ability and excellency, but of their weakneſſe and miſery.
OF FREE-WILL.
The ſtate of the maine queſtion about Free-will.THE principall ſcope and queſtion of this diſputation is, Whether as man averted himſelfe from God; ſo on the other ſide hee be able by his owne ſtrength to returne to God, to receive grace offered by God, and to amend himſelfe. And further, Whether the Will of man be the first and principall cauſe why others are converted, others perſiſt in their ſinnes: and as well of the converted, as not converted, others are more, others leſſe good or evill; and in a word, doe either good or evill, ſome after one manner, ſome after another. To this queſtion the Pelagians and the like adverſaries make anſwer, That ſo much grace is both given of, and left by nature to all men, that they are able to returne unto God, and obey him: neither ought wee to ſeeke any other cauſe before, or above mans Will, for which others receive or retaine, others refuſe or cast away divine ſuccour and aide in avoiding ſinne, and doe after this or that manner order and inſtitute their counſels and actions. Contrariwiſe, we have learned out of the ſacred Scriptures, That no worke pleaſing to God can be undertaken or performed by any man without regeneration, and the ſ…all grace of the holy Spirit; neither can more or leſſe good be in any mans counſels or actions, then God of his free goodneſſe doth cauſe in them; neither any other way can the will of any creature be inclined, then whither it ſhall ſeeme good to the eternall and good counſell of God: and yet all the actions of the created will, both good and bad, are wrought freely. For the clearing hereof we are to conſider:
1 What the liberty of the will, or free-will is.
2 What difference there is of the free-will which is in God, and that which is in reaſonable creatures, Angels and Man.
3 Whether there be any liberty of mans will.
4 What manner of liberty of will is in man; or how many are the degrees of free-will, according to the foure estates of man.
1 What the liberty of will, or free-will is.
Liberty from bond, bondage, and miſery.LIberty ſometime ſignifieth a relation or reſpect, to wit, the power or right, that is, the ordering either of perſon or thing, made either by ones will, or by nature, to deale at his own arbitrement or motion, according to honest lawes, or order agreeable to his nature, and to enjoy commodities convenient for him, without inhibition or impediment, and not to ſuſtaine the defects and burdens or encombrances which are not proper to his nature. This liberty may be termed a liberty from bond and miſery, and it is oppoſed unto ſlavery. So God is moſt free, becauſe he is bound to no man: So the Romans and the Jewes were free, that is, ſtood not charged with forraigne governments and burdens: So a Citie is free from tyranny and ſervitude after a civill kind of freedome: So we, being juſtified by faith, are by Chriſt freed from the wrath of God, the curſe of the Law, and Moſes Ceremonies. But this ſignification of liberty appertaineth not to this preſent diſputation of free-will; becauſe it is agreed upon on all ſides, that we all are the ſervants of God, and are obliged by his Law, either to obey him, or to ſuffer puniſhment. Our Will alſo willeth many things freely, the liberty or power of performing whereof notwithſtanding it hath not.
Liberty from conſtraint.Secondly, liberty is oppoſed unto conſtraint, and is a quality of the Will, or a naturall power of a reaſonable creature, concurring with the Will: that is, a faculty of chuſing or refuſing any object or action repreſented unto it by the Ʋnderſtanding, by it owne proper motion, without any conſtraint, the nature of the Will remaining ſtill entire and free to doe this or that, or alſo to ſuſpend, forbeare, and deferre any action: as, a man may be willing to walk, or not to walk. And this is to put any thing in action upon mature deliberation, which is the proper manner of the working of the Will.
This liberty of Will is in God, Angels, and men; and their free-will is called free Arbitremen. That thing is called free, which is endowed with this faculty and liberty of willing or nilling: But Abitrement is the Will it ſelfe, as far as it followeth or refuſeth in her choice the judgement of the Underſtanding; for it compriſeth both faculties of the mind: to wit, both the judgement of the mind, or underſtanding of the object,What free-will is. & the Will either receiving or refuſing it. Free Arbitrement therefore is a faculty or power of willing, or nilling, or of chuſing, or refuſing any object repreſented unto it by the Ʋnderſtanding, by proper motion without conſtraint. And this faculty or power of the ſoule is called Arbitrement, Arbitrement.in reſpect of the mind, ſhewing unto the Will an object to be choſen or refuſed: and it is called free, in reſpect of the Will following of her own accord, and without conſtraint, the judgement of the mind or underſtanding.Free. For that is called free which is voluntary, and which is oppoſed to that which is involuntary and conſtrained; not which is oppoſed to that which is neceſſary: For that which is voluntary may well ſtand with that which is neceſſary, but not with that which is involuntary. As God and the holy Angels are neceſſarily good, yet not involuntarily and conſtrainedly againſt their will, but with moſt free will; becauſe they have the beginning and cauſe of their goodneſſe within themſelves, I mean,Conſtrained. free-will. But that is ſaid to be conſtrained, which hath only an externall beginning and cauſe of motion, and not alſo an internall, whereby it may move it ſelf to do on this or that manner.Neceſſary. Wherefore, there is ſuch a difference between neceſſary and conſtrained, as is between a generall and a ſpeciall: For, whatſoever is conſtrained is neceſſary; but not contrariwiſe, whatſoever is neceſſary is constrained. Whence there ariſeth a double neceſsity: A double neceſſity.A neceſsity of Ʋnchangeableneſſe, and a neceſſity of Conſtraint. The former may ſtand with that which is voluntary: the latter cannot.Contingent. The like difference is between things contingent and free. For, Whatſoever is free is contingent; but not contrariwiſe, all that is contingent is free.
2. What difference there is of the free-will which is in God, and that which is in reaſonable creatures, Angels and men.
Two things common to God and creatures in their will.TWo things there are common to God and reaſonable creatures, as touching the liberty of Will: 1. That God and reaſonable creatures do things upon deliberation and advice; that is, they chuſe or refuſe whatſoever objects, with an underſtanding going before the action, and a will accompanying the action of chuſing or refuſing. 2. They chuſe or refuſe any thing of their proper and inward motion without conſtraint: that is, the Will being fit in it owne nature to will the contrary of that which it willeth, or to ſuſpend the action it intendeth, of it owne accord inclineth to the one part, Pſal. 104.24. & 115.3. Gen. 3.6. Iſa. 1.19. Mat. 23.37.
Difference of liberty in God and his creatures:But the differences alſo of this liberty in God and in the creatures are three:1. In the Underſtanding. In the Ʋnderſtanding; becauſe God underſtandeth and knoweth all things of himſelf perfectly and from all eternity, without any ignorance or errour of judgment: but the creatures know neither of themſelves, neither all things, neither the ſame at all times; but they underſtand of God his will and works, ſo much, and at ſuch time, how much, and when it pleaſeth God to reveale unto them: And therefore many things they are ignorant of, and erre in many. The teſtimonies of this difference are:Mat. 24.36. Dan. 2.21. Iſa. 40.13. Heb. 4 13. Of that day and houre knoweth no man, no not the Angels of heaven, but my Father only. He giveth wiſdome unto the wiſe, and underſtanding to thoſe that underſtand: Who hath inſtructed the Spirit of the Lord? Neither is there any creature which is not manifeſt in his ſight. John 1.9.He lightneth every man that cometh into the world. In the Will.In the Will. The will of God is governed by no other, nor dependeth of any other cauſe but of it ſelfe. But the wils of Angels and men, are ſo the cauſes of their actions, that nevertheleſſe they are carried by the ſecret counſel of God and his providence to the chuſing or refuſing of any object; & that either immediatly by God, or mediately by inſtruments, ſome good, ſome bad, which it ſeemeth good unto God to uſe; ſo that it is impoſſible for them to do any thing beſide the eternall decree and counſell of God. And therefore the word foreign, (that is, to be abſolutely his own, at his owne will, and in his own power,) whereby the Greek Divines expreſſe Free-will, agreeth more properly unto God, who perfectly and ſimply is his owne, and at his owne will. But of the creatures more rightly is uſed foreign, (that is, voluntary and free) which word the Apoſtle uſeth to Philemon, Ver. 14. Hebr. 10.26. 1 Pet. 5.2. The teſtimonies and arguments of this difference are laid down in the doctrine of Providence. And, that God indeed is the firſt cauſe of his counſels, theſe and the like ſayings of Scripture doe teſtifie:Pſal. 115.3. Dan. 4.32. He hath done what ſoever he would. Who, according to his will, worketh in the army of heaven, and in the inhabitants of the earth. But that the wils and counſels of the creatures depend on Gods beck and permiſſion, theſe and the like ſpeeches doe prove:Gen. 24.7. Exod. 3.16. Acts 2.23. & 3.18. & 4.27, 28. The Lord ſhall ſend his Angel before thee, &c. Goe and gather the Elders of Iſrael together, &c. Him, being delivered by the determinate counſell and fore-knowledge of God, ye have ſlaine: But God hath fulfilled theſe things. Herod and Pontius Pilate gathered themſelves together, to doe whatſoever thine hand, and thy counſell had determined before to be done. I know, Jer. 10.23.that the way of a man is not in himſelfe, neither is it in man to walke, and to direct his ſteps. The Kings heart is in the hand of the Lord: Therefore the wils of Angels and men,Pro. 21.1. and all other ſecond cauſes, as they were created of God their firſt ſupreme and ſoveraigne cauſe, ſo are they ruled of him; but the will of God is ruled by no one of his creatures: becauſe as God hath no efficient cauſe without, and beſides himſelfe, ſo neither hath hee any moving or inclining cauſe; otherwiſe hee were not God, that is, the ſupreme and ſoveraigne cauſe of all his workes, and the creatures ſhould be inveſted in Gods room.The wils of the creatures are r… led by God, not inforced. Moreover God ruleth and bendeth the wils of his creatures, and doth not draw or enforce them; that is, by objects repreſented to the mind hee effectually moveth, affecteth, and allureth the Will to will that which then the mind judgeth good, and refuſe that which ſeemeth evill.
In the will and underſtanding.In the Ʋnderſtanding and Will both together: becauſe God, as hee unchangeably knoweth all things ſo alſo he hath determined from everlaſting, and will unchangeab…y all things which are done, as they are good; and permitteth them, as they are ſins. Now, as the creatures notions and judgements of things, ſo alſo their wils are changeable: ſo that they will that, which before they would not: and will not that, which before they would. For, ſeeing that all the counſels of God are moſt good, moſt juſt and moſt wiſe; he never diſliketh, correcteth, or changeth them, as oftentimes men do, when as they do perceive themſelves to have determined any thing unadviſedly before. Hither appertain thoſe ſayings, God is not as man, Num. 23.19.that hee ſhould lye. I am the Lord and change not. Object.Mal. 3.6. The unchangeableneſſe of Gods purpoſe taketh not away the liberty of his will. Hee that cannot change his counſell and purpoſe, hath not free-will; but God cannot change his counſell and purpoſe. which he hath once appointed: Therefore his will is not free. Firſt, we deny the Major: For not he which doth not change his purpoſe which he hath once appointed, hath no liberty of will; but he which could not purpoſe any other thing, being let by ſome external cauſe: But the liberty of God conſiſteth not in the change of his will or purpoſe, but in this, that God will all things (whatſoever he will) altogether with his will, and of himſelf, and could have had otherwiſe decreed, or not decreed all things, which he decreed from everlaſting, of the creation, preſervation, and government of things, according to theſe ſayings: With men this is impoſsible, Mat. 19.26. Luk. 18.27.but with God all things are poſſible. Theſe and the like ſayings ſhew, that God hath ſo appointed from everlaſting with himſelfe the creation of things, and the gathering and ſaving of his Church, not as if he could not have not done this, or not have appointed it otherwiſe; but becauſe ſo it ſeemed good to him: neither muſt men ſeek any ſuperiour cauſe then his will, of all his divine works which he exerciſeth in his creatures; neither is there any other neceſſity to be found in them, then which dependeth of the moſt free appointment of God himſelfe. For, as to reſolve of ſuch a purpoſe as is to be changed; ſo alſo to change it either to better or to worſe, is rather ſervitude or bondage, then freedome & liberty: for it proceedeth of ignorance or impotency. For they change their counſels and purpoſes, who either erre in taking them, or are not able to perform the counſell which they have taken. But to reſolve of ſuch a purpoſe, as might alike either have been decreed, or not decreed; and which after it is decreed, is neither changed, nor to be changed at any time, this is perfect and divine liberty. Now God, whatſoever he hath decreed, could either not have decreed it at all, or have decreed it otherwiſe. And that he changeth not that which he hath once decreed, the perfectneſſe of his nature, even his infinite wiſdome and goodneſſe is cauſe thereof. For moſt wiſely and rightly doth hee decree all things, and conſtantly perſiſteth in that which is good and right. Wherefore the immutability in God doth as well not diminiſh his liberty as his immortality, and other things which are proper unto his divinity. Secondly, if any man urge, That it is a point of liberty, not only to reſolve of any advice what he will, but after he hath reſolved, to be able either to follow it, or change it: We underſtand by thoſe things which have been already ſpoken, that this doth agree to the creatures, which may erre in their purpoſes, and therefore ſtand in need of changes and alterations; but not to God, who can never erre, and therefore requires no change of his purpoſe. Laſtly, if they reply, That not to be able to alter a purpoſe once undertaken, is a defect of ability or power; and therefore againſt the liberty of God: We anſwer, That the Antecedent of this reply is true, if the change of it be impoſſible by reaſon of ſome impediment, coming from ſome externall cauſe, or by reaſon of defect of nature or ability; but the Antecedent is moſt falſe, if the impoſſibility of change proceed from a perfection of that nature, which is not changed, and from a wiſdome and rightneſſe of that purpoſe which is unchangeable, and from a perſeverance and conſtancy of the will in that which is good and right: after which ſort it is apparent to be in God.
Gods directing of our will, taketh not away the liberty thereof.But againſt that, where it was ſaid, That the wils of all creatures are ſo guided by God, that neither they are able to will what he from everlaſting hath not decreed, neither not to will what he hath decreed for them to will, more queſtion is uſed to be made: 1. That which is ruled by the unchangeable will of God, doth not worke freely; the will of Angels and men is ruled by the unchangeable will of God: Therefore either it hath no liberty, or the choice which it maketh is not tied to the will of God. Anſwer we make to the Major by a diſtinction: It is not a free agent which is ſo ruled by God, as it hath no deliberation and election of his owne. But that which God ſo ruleth, as he ſheweth the object unto the underſtanding, and by it effectually moveth and affecteth the will to chuſe it; that doth notwithſtanding freely work, albeit it be inclined at the beck and will of God, whither hee will have it. For to work freely in the creatures, is not to work without any ones government, but with deliberation, and with a proper and ſelfe-motion of the will, although this motion be elſe-whence raiſed and ruled. Wherefore, it is not the immutability and operation of the divine will and providence, which is againſt this liberty, but a privation and conſtraint of judgement; which is an impulſion, or a motion proceeding not from an inward cauſe or faculty, but only from an outward cauſe, beſide or againſt the nature of that which is moved. Now, ſuch an impulſion falleth not into the will; but God moveth it, leading and bringing it on as it were by objects, to chuſe that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to ſhew and expreſſe it ſelf without an object; and,Act. 17.28. We are, live, and move in God: But, to be moved of no other cauſe but of himſelfe only, this is exceeding and infinite perfection and liberty, agreeing to God alone, which the creature cannot deſire, much leſſe arrogate and challenge unto it ſelfe, without notorious blaſphemy.
Neceſsity taketh not away libetry of will in us. This neceſsity proceedeth from Gods working in us, which rather preſerveth this liberty. Abſolute neceſsity doth not take away in God greater liberty: much leſſe can a leſſe abſolute neceſsity take away a leſſe liberty in us.Further, it may eaſily be ſhewed, That the neceſsity or immutability which ariſeth not from conſtraint, but from the nature of the will, or from the commotion of it, ſtirred by other cauſes, to chuſe or refuſe an object thought of by the mind, doth not at all withſtand or hinder the liberty of will: 1. Becauſe this neceſſity doth not take away, but effectuateth and perſwadeth the judgement of the mind, and free or voluntary aſſent of the will, inaſmuch as God doth cauſe and work in men both the notions & election of objects. 2. Becauſe God, albeit he is by nature, that is, by exceeding and abſolute neceſsity, good, and hath begotten his Son, and had his holy Spirit from all eternity: yet will he not by a conſtrained, but moſt free will, be, live, be bleſſed, and good, have his Son and holy Spirit, and will all his purpoſes and works to be good and juſt, although it be impoſſible that he ſhould will any thing contrary to theſe which he hath already determined. If then this abſolute neceſsity of willing things in God, doth not take away even the greateſt liberty; there is no doubt but that neceſſity, which is but only conditionall, that is according to the decree and government of God, doth not take away that liberty, which agreeth unto the creatures, that is, judgment and election, free and voluntary.Angels & Saints have greater liberty of will, and yet greater neceſſity. 3. The holy Angels and bleſſed men in the celeſtiall life, even by our adverſaries owne confeſſion, are indued with greater liberty of Wil, then we are in this life: But they neceſſarily will thoſe things only which are right and juſt, and hate & abhorre al things whatſoever are evil and unjuſt, becauſe they are made ſuch of God, and eſtablihed by him, and are ſo illuminated and guided by the holy Ghoſt, that they cannot other wiſe will or work: neither by this neceſſity of Willing thoſe things which are good and pleaſing to God, is the liberty of Wil taken away or diminiſhed in them; but rather is increaſed, and confirmed, as who with all willingneſſe chooſe and doe thoſe things only which are juſt. Fourthly,Many places of Scripture confirme the neceſſity of thoſe actions, the liberty of which yet both we and our adverſaries acknowledge. it is ſhewed by many teſtimonies of Scripture, that the Wils and voluntary Actions of good and wicked men, which our adverſaries maintaine to be and have been free, and we alſo, according to the right meaning of this word Liberty, doe willingly confeſſe, are ſo guided by the ſecret and unchangeable purpoſe of God, that they neither can or could either doe, or be otherwiſe. Wherefore either ſo many manifeſt places of Scripture muſt be denied, or openly corrupted: or it muſt be granted, that one and the ſame Action of the Wil is free & contingent in reſpect of the Wil, and neceſſary in reſpect of Gods government. Fiftly, it is declared by many places of Scripture,Contingent effects loſe not their contingencie, by reaſon of any neceſsity imported by Gods decree. The ſame is to be ſaid of the effects of the will, which are in reſpect thereof contingent, that is, free, and might as well not be done, as be done. that al contingent effects doe retain their contingency, which they have from the nature of their cauſes, although they be done by the unchangable determination of the purpoſe or providence of God: But al voluntary effects or motions are contingent in reſpect of the Wil, which by nature was alike able to have done the plaine contrary unto them. They therefore retain their contingency, that is, their liberty (for this is the contingency of the actions of the Wil) although they be ſo determined of by Gods Wil, that there can be no other. The reaſon of the Major in this argument is, for that God ſo moveth the ſecond cauſes, and by them bringeth to paſſe what he wil, that in the mean ſeaſon by this providence he doth not deſtroy or aboliſh their nature wch he gave them at their creation, but rather preſerveth and nouriſheth it: ſo that as concerning their nature, ſome work contingently, ſome neceſſarily, although in reſpect of the liberty of Gods purpoſe, al work contingently, and in reſpect of the unchangeableneſſe of his decree, all work neceſſarily, ſo as they doe. For when God by the riſing of the Sun lightneth the world, hee maketh not the Sun ſo, as if being riſen it did not neceſſarily lighten, or were apt by nature not to lighten: and yet it is in the power of God, either to change the nature of the Sun, or that remaining as it is, not to lighten the world: as he ſhewed in Egypt, and at the paſſion of Chriſt. In like manner, when the Quailes light at the Tents of the Iſraelites, and the Ravens carry meat to Elias, and one ſparrow falleth on the ground, God doth not make the nature of theſe living creatures ſuch, as could not be carried elſewhere: and yet that they can have no other motion then that which they have, by reaſon of the wil of God interpoſed & coming betweene, the Scripture plainly affirmeth. Whereof it is manifeſt, that as in other things, which work contingently, their contingency; ſo in the will, the liberty wch is given it of God, is not taken away, but rather preſerved by Gods government. Now then, if our adverſaries in their argument underſtand that Liberty which conſiſteth in the deliberation of the mind and free aſſent of the wil; we do not only grant, but alſo better maintaine then they the liberty of wil in all actions thereof: and ſo the Major of their argument ſhal be falſe, to wit, that thoſe things which are done by the unchangeable decree of God, are not done by the free-wil of men and Angels. For this liberty the providence of God doth ſo not hinder, but rather eſtabliſh and confirm, that without this, that liberty cannot ſo much as be: for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation, and doth inſpire into al by his vertue true notions and right election. But if they challenge a liberty unto the creature depending of no other cauſe wherby it is guided, we deny their whole argument, as knowing ſuch a liberty of creatures to ſtand againſt the whole Scripture, and that it onelyonly agreeth unto God. For him alone doe all things ſerve: In him we live, and move, and have our being: he giveth unto all not onelyonly life or power of moving themſelves, but even breathing too, that is, very moving it ſelfe.
The will worketh together with God, and is not meere paſsive.Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withſtand, it is even meere paſsive, and ſo worketh not at all. Anſw. This conſequence deceiveth them, becauſe in the Antecedent there is not a ſufficient ennumeration of thoſe actions which the will may have, when it is moved of God: For it is able not onelyonly to withſtand God moving it, but alſo of it owne proper motion to aſſent and obey him. And when it doth this, it is not idle, neither doth it onelyonly ſuffer or is moved, but it ſelfe exerciſeth and moveth her owne actions; and yet this is to be underſtood of the actions of the Will, not of the new qualities or inclinations which it hath to obey God. For theſe the Will receiveth not by her owne operation, but by the working of the holy Ghoſt.
The will of man withſtanding the revealed will of God, is yet guided by his ſecret will: and therefore reſiſting doth not …eſiſt.Object. 3. That which withſtandeth the will of God is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore alwayes guided by the will of God. Anſw. The conſequence here faileth, becauſe there are four termes. For the Major is true, if both the revealed and the ſecret will of God be underſtood, ſo that ſimply and in all reſpects it bee withſtood, and that bee done which ſimply and by no meanes it would have done: that which is impoſſible to come to paſſe, becauſe of the omnipotency and liberty of God. But in the Minor, the will of God muſt bee underſtood, as it is revealed. For the ſecret decrees of Gods will and providence are ever ratified, and are performed in all, even in thoſe who moſt of all withſtand Gods commandements. Neither yet are there contrary wils in God: for nothing is found in his ſecret purpoſes, which diſagreeth with his nature revealed in his word: and God openeth unto us in his law what he approveth and liketh, and what agreeth with his nature and the order of his mind; but hee doth not promiſe or reveale how much grace hee will, or purpoſeth to give to every one to obey his commandements.
God, though the mover of wicked wils, yet not the mover of the wickedneſſe of the wils.Object. 4. If all motions, even of wicked wils, are raiſed and ruled by the will of God, and many of theſe diſagree from the law of God, and are ſinnes; God ſeemeth to bee made the cauſer of ſinnes. The anſwer is, That it is a Paralogiſme of the Accident. For, they diſagree from the law, not as they are ordained by, or proceed from the will of God (for thus farre they agree very well with the juſtice and law of God) but as they are done by men, or Divels: and that by reaſon of this defect; becauſe either they doe not know the will of God when they doe it, or are not moved by the ſight and knowledge thereof to doe it; that is, they doe it not to that end, that they may obey God, who wil ſo have it. For whatſoever is done to this end, it diſagreeeth not from the law, ſeeing the law doth not, but with this condition, either command or forbid any thing, if God hath not commanded a man to doe otherwiſe. So doth the Law of God forbid to kill any man, except whom God had commanded any to kill. Whoſoever then killeth a man, God not commanding it, he out of doubt doth ſin, and offendeth againſt the Law. Neither doth God diſſent from himſelfe or his Law, when he wil have ſome thing done either by his revealed or ſecret will, otherwiſe then according to the generall rule preſcribed by himſelfe in the law. For he hath ſuch ends and cauſes of all his purpoſes, as that they cannot but moſt exactly agree with his nature and juſtice.
Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on no other, which is in God. But the liberty of mans will is the image of the liberty which is in God: Therefore the liberty of mans will dependeth not, or is not guided by the will of God. Wee deny the Major. For ſeeing that every thing which is like, is not the ſame with that unto which it is like; to conceive in ſome ſort the liberty of God, it is enough that reaſonable creatures doe worke upon deliberation and free election of wil, albeit this election in the creatures is both guided by themſelves and others; in God, by no other then by his owne divine wiſedome. The image of a thing is not the thing it ſelfe: and the inequality of degrees taketh not away the image, as neither the likeneſſe and ſimilitude of ſome parts taketh away the diſſimilitude of others. Wherefore the liberty of reaſonable creatures both is governed of God, and is notwithſtanding a certain image of the liberty which is in God, becauſe it chuſeth things once known unto it, by her own, and free, or voluntary motion. For as of other faculties or properties, ſo alſo of liberty, it is impoſſible that the degrees ſhould be equall in God and his creatures; whereas all things are infinite in God, and finite in his creatures. Seeing therefore wiſdome, righteouſneſſe, and ſtrength in the creatures, is the image of the unmeaſurable wiſdome, righteouſneſſe, and power which is in God; a portion alſo of liberty agreeable and competent for the creatures may be the image of liberty which is in God.
Object. 6. If the creature cannot but do that which God will have done, and cannot doe what God will not have done; the will hath no active force, but is wholly paſsive, eſpecially in our converſion, which is the work of God: Likewiſe there is no uſe of lawes, doctrine, diſcipline, exhortation, threatnings, puniſhments, examples, promiſes, and laſtly, of our ſtudy and endeavour. We deny the conſequence,The will is not idle, or meer paſſive when God worketh by it; no more then the ſun, rain, and ſuch like inſtruments of Gods operation. We deny the conſequence, becauſe the firſt or principall cauſe being put, the ſecond or inſtrumentall cauſe is not thereby taken away: For as God lightneth the world and doth quicken the earth, bringeth forth corn, nouriſheth living creatures, and yet are not the inſtruments of Gods working idle, as the ſun, the rain, the earth, husbandmen and food: So God converteth men, ruleth their purpoſes, wils and actions, that is, teacheth and moveth them to approve and chuſe what he will, by lawes, by magiſtrates, by doctrines, by rewards, by puniſhments, and laſtly, by their owne will, all which he uſeth as inſtruments, not as if he could not without theſe enlighten the minde with notions, and incline the will; but becauſe it ſo ſeemeth good to him to exerciſe his power by theſe. If they reply, that that would neceſſarily come to paſſe ſo which is done, and even without them, and therefore they are in vain uſed. Wee deny the Antecedent:Albeit God was able to have wrought what he would without the will, yet becauſe he will work by the will, the working of the wil is not in vain. For although God were able to move mens wils without theſe, and if hee had ſo decreed to doe, men doubtleſſe ſhould doe without theſe, what now they do being moved by theſe: yet whereas God hath once ſo decreed the effects, as he hath alſo appointed their ſecond inſtrumentall and impulſive cauſes; that verily ſhall be done which God will have done, but yet not without middle and ſecond cauſes, by whoſe means and working coming between and interpoſed, God will bring his purpoſes and decrees to paſſe.Luke 11.13. He will give his holy Spirit to thoſe who ask him. Whom he hath predeſtinated, Rom 8.30.them hath hee alſo called. If they reply again, Although it be granted that theſe are not in vain in thoſe in whom God will ſhew his force, and be effectuall by them; yet in others who are not moved by them there is no uſe of them: Anſ. 1. Although there were no uſe, yet becauſe that it is not known unto us whom God will move or not move, wee are to labour in teaching and urging all, and to commit the event and fruit of our labour to God. Preach the word, be inſtant in ſeaſon, &c. 2 Tim 4.3…. Ezek. 3.19.If thou warn the wicked, and he turn not from his wickedneſſe, he ſhall die in his iniquity, but thou hast delivered thy ſoul. Anſ. 2. The conſequence followeth not from the denyall of one particular, to the denyall of the generall, or from an unſufficient ennumeration: For although many obey not teaching and admonition, neither are moved with rewards and puniſhments; yet this uſe is great, that by this means their naughtineſſe and ſtubborneſſe is opened, and ſo the juſtice of God made more manifeſt in their puniſhment.John 15.24. If I had not done works among them which none other man did, they had not had ſin. Rom. 1.19, 20.God hath ſhewed it unto them, to the intent that they might be without excuſe. Wee are to God the ſweet ſavour of Christ in them that are ſaved, and in them who periſh. Repl.2 Cor. 2.15. Externall diſcipline is called the righteouſneſſe of the fleſh; Therefore it dependeth on mans will. The conſequence of this reaſon is to be denied: which doth not hold from the poſition or putting of the ſecond cauſe, to the removing of the firſt cauſe. For as it followeth not, The Sun cauſeth day, therefore God doth not: ſo neither doth this follow, The unregenerate perform outward diſcipline; therefore they do it, God not cauſing it in them, nor ruling and directing them.
Object. 8. They alledge teſtimonies alſo, Which confirme that men doe evill or good with free will: As, The children of Iſrael offered free gifts unto the Lord. I have ſet before thee life and death, Exo. 25.2. & 35.3. Deut. 30.19. How the Scriptures admit liberty of will.good and evill, bleſsings and curſings: Therefore chuſe life, that both thou and thy ſeed may live. But in theſe and all the like places, only that liberty of mans will is affirmed, which hath been ſpoken of before that is, that the Will obeyeth or withſtandeth the precedent judgement of the underſtanding, with free and voluntary motion, without any conſtraint; but the government of God is not at all removed from voluntary actions: For it was ſhewed before, that this liberty of Will doth not ſtand againſt that neceſſity, which by the providence of God doth accompany it.
Object. 9. They bring forth teſtimonies alſo, in which neceſsity is removed and taken away from voluntary actions.Levit. 22.19. Acts 5.4. Of theſe ye ſhall offer willingly. Whiles it remained, appertained it not to thee? 1 Cor. 7.37.And after it was ſold, was it not in thine owne power? Hee that ſtandeth firme in his heart, that he hath no neceſsity, but hath power over his owne will, &c. As every man wiſheth in his heart, 2 Cor. 9.7. 1 Pet. 5.2. What neceſsity the Scripture removeth from voluntary actions.ſo let him give. Feed the flocke of God, caring for it not by conſtraint, but willingly. But theſe ſayings ſpeak of obligation or binding, which ſometimes is ſignified by the name of neceſſity, as the freeing from any bond by the name of liberty, as Levit. 22. Act. 5. partly of coaction or conſtraint, as 2 Cor. 9. and 1 Pet. 5. or alſo of need, as 1 Cor. 7. which yet may be referred to obligation or bond, by which the Parents are bound to have regard of the infirmity of their children. So alſo the power of Will in the ſame place ſignifieth the right or power of determining any thing, no obligation or bond hindering it. But the removing of any obligation or coaction doth not at all take away the unchangeableneſſe of voluntary actions, which unchangeableneſſe hangeth on the decree of God. For as wel his will, who is not bound, neither by any need or want conſtrained, is guided and moved by the purpoſe and counſell of Gods providence; as his, whom either bond or need conſtraineth to reſolve of any purpoſe. Wherefore the Scripture denieth not, that the will is moved and ruled by God, when it is not driven by bond, or want, or feare, to do any thing: for there are beſides theſe, many other reaſons and cauſes by which God can move it, either to will, or not to will.
How in Scripture God is ſaid not to will that which yet he will. Jer. 7.13, 14. Mat. 23.37.Object. 10. They bring places of Scripture which teſtifie, that men will, or doe ſomewhat, God bidding and willing otherwiſe. Becauſe I have called you, and ye have not anſwered, I will doe unto this houſe as I have done to Silo. Jeruſalem, Jeruſalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that which God would not, their actions did depend only on their owne will, and not of Gods. Anſw. It is a fallacy, concluding that which is in ſome ſort ſo, to be in all reſpects and ſimply ſo: For God will not the actions of ſinners as they are ſins; but hee will them as they are puniſhments of ſins, and the execution of his juſt judgement. Wherefore this conſequence holdeth not, God will not the actions of the wicked, as they are ſinnes; Therefore ſimply he will not have them to be done, but they depend only on the will of the wicked: For if God ſimply would them not, they could by no meanes be done. And except there were ſomewhat in them, which did agree with his juſtice and nature, he would not by reaſon of his goodneſſe, infinite and paſſing meaſure, ſuffer them to be done. If they reply, That God would things contrary to theſe which men doe, as it is ſaid, How often would I have gathered thee? and therefore it is done onelyonly by the will of men whatſoever men doe: the ſame anſwer ſerveth, that God would the obedience of all his reaſonable creatures towards his Law, as concerning his commanding and approving it: For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity; but neither will he alwaies it, nor in all, as concerning his working and grace, whereby they who are directed and guided, doe that which God approveth and requireth. The Lord hath not given you an heart to perceive, and eyes to ſee, Deut. 29.4.and eares to heare, unto this day.
2. Whether there be any liberty in us, and what it is.
THat there is liberty of will in men it is proved: 1. Becauſe man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scripture: Let us make man in our Image, according to our likeneſſe. Gen. 1.26. Syrac.God made man from the beginning, and left man in the hand of his counſell. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, knowing, deſiring, and refuſing this or that object. And becauſe the definition agreeth unto man, therefore alſo doth the thing which is defined agree to him.
The doctrine of Originall ſin not overthrowne by that liberty, which we hold to be in man.Object. 1. If there be in man liberty of will, the doctrine of Originall ſin is overthrowne; for theſe are contrary: Not to be able to obey God, and, To have liberty of will. Anſ. They are not contrary, becauſe we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and ſhall have it in the life to come. Again, although the unregenerate are only able to will thoſe things which are evill; yet they will them upon deliberation, without conſtraint, even by their owne proper and inward motion; and therefore freely.
Ability to chuſe as well good as bad, is not neceſſarily joyned with free-will.Object. 2. He that hath not ability to chuſe as well good as bad, hath not free-will and arbitrement; but man hath not ability to chuſe as well good as evill: Therefore hee hath not free-will. Anſ. The Major conſiſteth of a bad definition of free-will: For the liberty of reaſonable creatures conſiſteth in the judgement and deliberation of the mind or underſtanding, and in the free aſſent of the Will; not in a power to will as well good as evill, or contrary. The good Angels, by reaſon of the wiſdome and rightneſſe of their judgement, and of the great and conſtant propenſion or readineſs of their will to that which they know to be good and right, cannot will evill and unjuſt things, but only things good and honeſt; and yet notwithſtanding they moſt freely chuſe and doe thoſe things which are juſt: Right ſo, men by reaſon of their in bred ignorance, and corrupt judgement of thoſe things which are to be done, and of the end, as alſo by reaſon of the ſtubbornneſſe & frowardneſſe of their will, can will only thoſe things which are evill, which alſo they follow and purſue with exceeding willingneſſe and pleaſure, untill they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it ſelfe only, or which is bound to none; Mans will is not ruled of it ſelf only, but of another, and is bound to the Law: Therefore it is not free. Anſw. The Major is true, if it be meant of that liberty which is in God; but falſe, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a ſhamefull barbarity, and a wretched ſlavery. But the true liberty of the creature is to be ſubject unto honeſt and juſt lawes, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a ſervant, and in bondage, is not free; but our will is a ſervant, and in bondage: The will of man is ſervant to ſin, and yet inclineth to ſin freely.Therefore our will is not free. Anſw. There is an ambiguity in this reaſon; for it affirmeth that to be ſimply ſo, which is but in ſome reſpect and ſort ſo: or the concluſion fetcheth in more then was in the premiſſes. That which is in bondage, is not free, that is, not in that reſpect or conſideration as it is in bondage: Our arbitrement or will is in bondage, to wit, under ſin: Therefore it is not free, that is, from ſin, which it is not able to ſhake off by any force which it ſelf hath, except it be freed and delivered by the grace of God. But thereof it followeth not; therefore ſimply no way it is free. For it is free, as touching the objects repreſented unto it by the underſtanding: becauſe it chuſeth or refuſeth them being once knowne; or ſuſpendeth and forbeareth her action by her owne and proper motion, without conſtraint. The ſumme of all is: We grant the concluſion, if free be taken for that which hath ability to do thoſe things which are good and pleaſing to God: (for ſo far is it in ſervitude under ſin, and hath power only to ſin) but we deny the whole, if free be taken for voluntary, or deliberative, which chuſeth the objects repreſented unto it by voluntary motion, not conſtrained or forced thereto by any externall agent.
4. What manner of liberty of will is in man, or how many are the degrees of free-will according to the foure eſtates of men.
IT is farther queſtioned, and it importeth much to the knolwedge of our ſelves to enquire, What manner of liberty, or to what actions the liberty which was in mans will before the fall extended it ſelfe: and, Whether it were any or none at all; and if it were any, In what ſtate it remaineth after the fall: and Whether it be reſtored; and, How, and by what meanes: and, How far forth it is reſtored. Whence it is apparent, that the degrees of free-will may moſt fitly be conſidered and diſtinguiſhed according to the foure eſtates of man: namely, of man not yet fallen into ſin, or fallen; or renewed and reſtored, or glorified: that is, what manner, and how great the liberty of mans will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it ſhall be in the life to come after glorification.
The firſt degree of liberty before the fall.The firſt degree of liberty in man not yet fallen, was a mind lightened with the perfect and certaine knowledge of God, and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God; but yet not ſo confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her owne proper and free motion, if hope or ſhew of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evill; or freely choſe good, but ſo, that it had an ability of chuſing evill: ſo that it might perſiſt in good, God preſerving it; and might alſo fall into evill, God forſaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it ſelfe, and by teſtimonies of Scripture▪ God hath made man righteous; Eccleſ. 7.3. Rom. 11.32.but they have ſought many inventions. God hath ſhut up all in unbeliefe, that he might have mercy on all. In which words Paul teſtifieth, that God of eſpeciall deep wiſdome confirmed not the firſt man againſt the fall, nor allotted him ſuch a portion of grace, that he might not be ſeduced by the Divell, and moved to ſin; but that hee therefore permitted him to be ſeduced, and fall into ſin and death, that as many as were ſaved out of the common ruine, might be ſaved by his mercy alone: For, if nothing be done without the everlaſting and moſt good counſell of God, the fall alſo of our firſt Parents may be ſo much the leſſe exempted from it, by how much the more God had preciſely and exactly determined from everlaſting concerning his chief work, even mankind, what he would have done.
The creature can by no meanes retain that righteouſneſſe and conformity with God except God, who gave it, keep it; neither can be loſe it, if God will have it kept:James 1.17. according to theſe ſayings, Every good giving, and every perfect gift is from above, John 1.4.and cometh downe from the Father of lights. In it was life, and the life was the light of men, which lightneth every man that cometh into the world. Take not away thy holy Spirit from me. Pſal. 51.11. & 104.29. 2 Tim. 2.19.If thou hide thy face they are troubled. The foundation of God remaineth ſure, and hath this ſeale: The Lord knoweth who are his. And of our confirmation and eſtabliſhment in the life to come:Mat. 22.30. In the reſurrection they are as the Angels of God in heaven. As then man could not have fallen except God had withdrawne his hand, and not ſo forcibly and effectually affected his will, and ruled it in temptation; ſo neither could he perſiſt in integrity, when he was tempted, except God had ſuſtained and confirmed him, even as he confirmed the bleſſed Angels, that they ſhould not defect and fall away together with the other Apoſtates. Seeing therefore ſuch was the firſt mans eſtate, from which he wittingly and willingly fell; the crime and fault of ſin neither can, nor ought to be laid on God, but on man only, albeit notwithſtanding he fell by the eternall counſell and will of God.
The cauſes of humane reaſon refuted, which lay the fault of the firſt ſin on God.Humane reaſon fancying her owne wit, deriving the blame of ſin from her ſelf, when ſhe heareth theſe things, is troubled, and keepeth a ſtirre, and feigneth many abſurdities to follow, except ſuch a liberty of doing well or evill be given to man, that his perſeverance or falling depend of his owne will alone: Firſt, That God was the cauſe of that firſt ſin, and by conſequent, of all other ſins, as which came all of the firſt fall. Likewiſe, That he was the cauſe of the ſin of the Divell ſeducing man: eſpecially ſeeing the firſt ſinne is not to be accounted a puniſhment, as other ſins: for no ſinne had gone before, which ſhould be puniſhed with that ſinne: and therefore, ſeeing God would not will that as a puniſhment, he may ſeem to have willed it as a ſin. Anſw. But although there be nothing to the contrary why ſin may not be the puniſhment even of it ſelfe: whereas in the ſame action both the creature,How the firſt ſin might be a puniſhment unto it ſelfe, and to that end permitted of God. depriving himſelfe of that conformity which he had with God, might ſinne, and God depriving him of that good, which he of his owne accord caſteth away, might puniſh, as it is ſaid of covetouſneſſe, There is nothing worſe then when one envieth himſelfe: and this is a reward of his wickedneſſe. Yet notwithſtanding there are other ends beſides puniſhment,Syrac. 14. for which it was convenient for God to will the action both of the Divell and of man. God would the temptation of man, which was done by the Divell,Other ends and cauſes why God would the action, though not the ſin, both of Sathan and Adam. as a triall of man, by which it might be made manifeſt, whether he would perſevere in true piety towards God: even as God himſelfe did tempt Abraham immediately, when hee commanded him to doe that which hee yet would not have done. God would that aſſent of man, by which he did yeeld unto the Divell againſt the will of God, as a manifeſtation of the weakneſſe and feebleneſſe of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods ſpeciall inſtinct and aide. Likewiſe, he would have this done as an occaſion or way, to manifeſt his juſtice and ſeverity in puniſhing, and his mercy in ſaving ſinners: as Exodus 9. Romanes 9. Now God, reſpecting and willing theſe things in that perſwaſion and enticement of Sathan, and in mans aſſenting and yeelding thereunto, did notwithſtanding all this while hate the ſinne of both; and therefore did not will it, neither cauſe it, but juſtly permitted and ſuffered it to be done: For firſt, Whatſoever things God doth, they are alwaies juſt. 2. Hee was not bound unto man to preſerve and confirme him in goodneſſe. 3. He would have man to be tempted and to fall, that he might try mans perſeverance in true piety towards God. 4. That hee might manifeſt the weakneſſe of the creature. 5. That his fall might be an occaſion and way to manifeſt Gods juſtice and mercy. Theſe things very well agree with the nature and law of God. Now that they ſay, That man did not fall of his owne free-will, except hee had equall power as well to perſist in obedience, as to fall: the conſequence is not of force, becauſe they reaſon from an ill definition of mans liberty, which they imagine cannot ſtand, if it be determined and ruled by God. But the whole Scripture witneſſeth, that it ſufficeth for the liberty of the creature, if the Will be inclinable of it ſelfe to the contrary of that which it chuſeth, and doth of it owne accord chuſe that which the mind either liketh, or diſliketh.
And hence alſo is that diſſolved that they ſay, That man is not juſtly puniſhed of God, if he could not avoid his fall: For he that ſinneth willingly, or doth draw on himſelf the neceſſity of ſinning, is juſtly puniſhed, his owne conſcience accuſing him; neither is it unjuſt that he is forſaken of God, and deprived of the grace of the holy Ghoſt, who wittingly and willingly caſteth it away, and that he ſuffer the puniſhment of this his ingratitude and contempt of God, although he cannot, God forſaking him, doe otherwiſe: For none is forſaken of God, except he be willing to be forſaken: As, It muſt needs be that offences ſhall come, Mat. 18.7.but woe be unto that man by whom the offence cometh.
Gods deniall of grace no cruelty, but a way to greater mercy.At length they ſay, That God is made cruell, envious, and far from bounty and merciemercy, if he did not beſtow that grace upon man, without which he knew man could not ſtand or conſiſt in temptation; and yet would have him tempted of the Divell. But theſe and the like tauntings and reproachings of the workes and judgements of God, out of doubt are joyned with great impiety, becauſe they over-turn the ground and principle, which is the firſt degree and ſtep to godlineſſe and reverence towards God, that is, that whatſoever God doth, it is good and juſt, and not diſagreeing from his nature and law, whether the reaſon thereof be knowne unto us, or unknowne: Wherefore this anſwer ſhould ſuffice, that it diſagreeth not from the mercy and goodneſſe of God, whatſoever he doth. But there is not want alſo of other anſwers: As, that deniall of grace doth not diſagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occaſion of beſtowing a greater grace and benefit; as it is apparent in the fall and reſtoring of man againe, that that is not diſagreeing from mercy, or any other vertue, which doth appertaine to the manifeſting of the glory of the chiefe good, which is God: For although it be mercy not to rejoyce in the ruine or deſtruction of his creature, yet mercy ought not to fight with juſtice: now it is juſt, that more regard ſhould be had of the chiefe good, that is, God (both by himſelfe, and by others) then of all creatures. Wherefore very well doe agree together in God, his mercy, which will not the death of a ſinner; and his juſtice which ſuffereth mankind to fall, that by his fall the ſeverity and goodneſſe of God may appeare.
The ſecond degree of liberty after the fall.The ſecond degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this ſtate the Will verily doth worke freely, but it is carried to evill only, and can doe nought elſe but ſin. The reaſon is, becauſe the privation of the knowledge of God in the underſtanding enſued on the fall, and the want of inclination in the heart and will unto obedience; in whoſe ſtead blindneſs and averſneſſe from God ſucceeded, which man cannot ſhake off, unleſſe he be regenerated by the holy Ghoſt. Briefly, it is the fitneſſe and proneneſſe in man after his fall, being unregenerate, to chuſe only evill. Of this blindneſſe and corruption of mans nature after the fall it is ſaid:Geneſ. 6.5. Jer. 13.23. Syrac. 17.14. Mat. 7.18. Epheſ. 2.1, 3. 2 Cor. 3.5. All the thoughts of man are only evill. Can the Blackmoore change his skin? &c. Every man from his youth is given to evill, and their ſtony hearts cannot become fleſh. A corrupt tree cannot bring forth good fruit. We were dead in our ſins: by nature the ſons of wrath. Wee are not able of our ſelves to thinke any thing as of our ſelves. With theſe teſtimonies concurreth every mans experience, and the weary ſenſe of conſcience, which proclaimeth, that we have no liberty and proneneſſe of will to doe that which is good; but too great freedome and readineſſe to practiſe evill,Jer. 31.18. unleſſe we be regenerate: as it is ſaid, Convert thou me, and I ſhall be converted: Wherefore there is no love of God in us by nature; and therefore we have by nature no readineſſe to obey God.
The liberty which is in man now after his fall, and not yet regenerated and recovered, is the very bondage of ſin. Rom. 6.16.This liberty of the unregenerate is the moſt wretched ſervitude of ſin, and very death in ſins, whereof the Scripture teacheth in many places: Whoſoever committeth ſin is the ſervant of ſin. Know ye not, that to whomſoever ye give your ſelves as ſervants to obey, his ſervants ye are to whom ye obey, whether it be of ſin unto death, or of obedience unto righteouſneſſe? Promiſing unto them liberty, and are themſelves ſervants of corruption. Object. 1. Nothing more eaſie, ſaith Eraſmus, then to keep a mans hand from ſtealing. Againe, Socrates, Ariſtides, and many others have ſhewed and exerciſed many vertues: Therefore they had free-will to doe good before regeneration. Anſw. This is an ill definition of a good worke and free-will to doe good, which is a power of yeelding obedience pleaſing to God.2 Pet. 2.19. Free-will to outward good actions, without an inward faith and obedience, is not free-will to good. The unregenerate ſteale within by their luſt and deſire, though not by outward fact: that the unregenerate containe their hands, that is, obſerve outward diſcipline, this is alſo Gods benefit, who by his generall providence governeth alſo the hearts of the wicked, and bridleth their in-bred wickedneſſe, that it break not forth, and affect that which it would. But hereof it followeth not, that it is eaſie to begin inward obedience, or that to containe their hands from ſtealing is ſimply a good worke. Neither are theſe good workes before God, that is, pleaſing unto God, which have not joyned with them faith and inward obedience: But faith and inward obedience could not be in them, becauſe they were not regenerated. Repl. 1. The workes of the Law are good; Heathen men did the workes of the Law: Therefore the works of the Heathen were good: And by conſequence, Heathen men alſo, or unregenerate, had liberty of doing good. We anſwer to the Major by a diſtinction:The outward actions good in themſelves, are made evill by want of an inward faith. The workes of the Law are good; true, by themſelves: but they are made ill by an accident; and ſo are the works of the Law made ill by an accident of the unregenerate: becauſe they are not done by them for that end, and after that ſort which God commanded. Repl. 2. There remaine alſo many true notions in the minds of the unregenerate concerning God and his will, and the right ordering of their life: Wherefore the Will working according to theſe notions, and the direction of true reaſon, doth not ſin, but worketh well. Anſ. 1. Thoſe legall notions, whether they belong to the firſt,The remnants of ſpirituall life in the unregenerate are not ſufficient to make their workes good. or to the ſecond Table of the Decalogue, they are not perfect and ſufficient: And therefore God cannot be rightly worſhipped, according to theſe remaines or reliques of ſpirituall light, except there come thereunto the knowledge of God, and his divine will out of the Word of God, which is delivered to the Church. 2. Men not brought up in the Church, doe patch many falſe things with theſe true imprinted notions of nature, and do heap ſins upon errours. 3. Such is the frowardneſſe of the will and affections, even againſt the judgement of rightly informed and ruled reaſon, that they obey not ſo much as thoſe naturall notions, much leſſe thoſe which are to be adjoyned out of the Word of God. Wherefore alſo are thoſe complaints even of the Heathen: I ſee the better, and I like them, but I follow the worſe: and that accuſation of the Apoſtle,Rom. 1.18. The wrath of God is revealed from heaven against all ungodlineſſe and unrighteouſneſſe of men, which with-hold the truth in unrighteouſneſſe: wherefore thoſe notions, without the grace of the holy Ghoſt, do not engender true godlineſſe in them.
The praiſe and commendation which is given of God to our good works, doth not prove, that they proceed fr…m our ſelves, but rather are his gifts. Rom. 9.30.Object. 2. God commendeth us for good workes: Therefore good workes are in our power and will. Anſw. This is a fallacy, concluding of that which is no cauſe, as if it were a cauſe. God commendeth our good workes, not becauſe they are or can be performed of us, without our renewing by the holy Ghoſt; but becauſe they are agreeable unto his Law, and good and pleaſing unto him: yea, becauſe they are his own gifts and effects in us, and we his inſtruments, unto whom he communicateth himſelfe and his bleſſings: according as it is ſaid, Whom he predeſtinated, them alſo he called. Repl. Who doth not in ſuch ſort work well, as that it is in his owne power to doe either well or ill, hee deſerveth neither commendation nor reward; but thoſe good things which men doe, are not in their power and arbitrement: Therefore they deſerve not either commendation or rewards for their vertues. Anſw. If the queſtion be of deſert, we grant the whole argument: For it is true, that no creature can deſerve or merit ought at Gods hand; neither ought the praiſe, or commendation, or glory be given to us, as if the good which we do were of our ſelves, it being God which worketh whatſoever is good in all. But if they ſay, that neither reward or commendation is juſtly given, more is in the concluſion then was in the premiſſes: For God, to teſtifie that righteouſneſſe pleaſeth him, and to ſhew forth more and more his bounty and goodneſſe, doth adorne it with free rewards.
How God is ſaid to wiſh our converſion and good works, and yet they not thereby proved to be in our power. Deut. 32.29. Luke 19.41.Obj. 3. What God doth wiſh and will to be done of us, that we are able to performe by our ſelves; but God doth wiſh and will our converſion, and our good works: Therefore we are able to performe them by our ſelves: And ſo conſequently, we need not the operation and working of the holy Ghoſt. Anſw. This reaſon is a fallacy, deceiving by the ambiguity or the word wiſh: For in the Major propoſition it is taken, as it uſeth properly to ſignifie: in the Minor not ſo. God is ſaid to wiſh, by a figure of ſpeech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is ſaid to wiſh in two reſpects: 1. In reſpect of his commanding and inviting. Two waies God is ſaid to wiſh any thing.2. In reſpect of his love towards his creatures, and in reſpect of the torment of them that periſh, but not in reſpect of the execution of his juſtice. Repl. 1. Hee it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their owne power, and not in his▪ who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in our ſelves to doe well. Anſw. We deny the Minor, becauſe it is not enough that God inviteth us: but our will alſo to do well muſt be adjoyned, which we cannot have but from God only. God therefore doth wiſh our converſion, and doth invite all unto it, that is, he requireth obedience towards his Law of all, he liketh it in all, and for the love which hee beareth unto his creature, hee wiſheth nothing more then that all performe it, and all be ſaved; but yet a will to performe it they only have, whom God doth regenerate by his Spirit: Yee have ſeen all that the Lord did before your eyes: Deut. 29.4.yet the Lord hath not given you a heart to perceive, and eyes to ſee, and eares to heare unto this day.
Object. 4. That which cannot be avoided, is not ſinne; The unregenerate cannot avoid ſinne: Therefore their workes are not to be accounted ſins. Anſw. We deny the Major:The inevitableneſſe of an ill action doth noth take away ſinfulneſſe from it. For it is enough to make ſin, if it be voluntary. And how much the more neceſſarily men ſin, with ſo much the greater will they ſin. They cannot therefore pretend neceſſity to cloak their fault. This doth the example of the Divell prove, who ſinneth ſo much the more grievouſly, how much the more neceſſarily hee ſinneth, wittingly and willingly ſtriving againſt God, and contumeliouſly deſpiting him. But they doe vainly and wickedly cavill, That the juſtice of God doth not impute thoſe ſins to the Divell, which he neceſſarily doth commit after his corruption. Likewiſe, That the Divell is now finally and without hope of pardon caſt away of God, but men have power yet in this life either to perſist in ſin, or to forſake it; and therefore thoſe actions only of theirs are ſins, in which ſin cannot be avoided: For God is wroth with all ſins of men and Divels, and puniſheth all ſins with eternall paines, or with equivalent puniſhment unto eternall. Neither doth therefore neceſſary and inevitable or unavoidable ſin ceaſe to be ſin, for that there is, or is not hope of obtaining recovery and pardon: For, whatſoever is committed againſt the Law of God, that is ſin, whether it can be avoided, or not avoided, whether he who ſinneth, forſaketh his ſin, or perſiſteth in it.
Object. 5. They who cannot but ſin, are unjuſtly puniſhed; but the unregenerate cannot but ſin: They who neceſſarily ſin, are juſtly puniſhed, becauſe they do it voluntarily.Therefore God doth unjuſtly puniſh them. Anſw. They who neceſſarily ſinne, are unjuſtly puniſhed, except that neceſſity come voluntarily, and by their owne will. But men have drawne upon them that neceſſity voluntarily in the firſt Parents, and themſelves alſo doe willingly ſinne: Therefore God doth juſtly puniſh them.
Object. 6. They who have not equall and like ability to chuſe good or evill, muſt needs be either all good, or all evill, The unregenerate have not like ability to chuſe good and evill, but only liberty to chuſe evill: Therefore they must needs be all alike evill. Anſw. If the argument be underſtood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regeneration are alike, and equally eſtranged from faith and converſion; yea, neither would they obſerve outward diſcipline & behaviour, except God bridled them, that they ſhould not commit outrage.Gen. 20.6. I kept thee, that thou ſhouldest not ſin againſt me. But if they conclude, that all muſt needs continue alike evill, when the holy Spirit moveth and inclineth their hearts and minds to converſion, there is more in the concluſion then in the former propoſitions: For as it is impoſſible, that they ſhould be converted whom God moveth not; ſo it is not only poſsible, but alſo neceſſary, that they whom he vouchſafeth the grace of regeneration ſhould be converted: All that the Father giveth me, John 6.37. Hoſ. 13.9. Iſa. 59.2.ſhall come unto me. Repl. It is ſaid, Thy deſtruction cometh of thy ſelfe, Iſrael. Your iniquities have ſeparated between you and your God: Therefore the cauſe of this difference, that ſome are converted, and ſome not, is in the will of man, and not in the beſtowing or withdrawing of Gods grace: that is, before the grace of regeneration is beſtowed, ſo are ſome better then others, as that they take that grace which others refuſe. But Hoſeas addeth an anſwer: In me only is thy help. He ſheweth that our ſafety doth ſo depend on God, that wee cannot have it without his ſingular mercy and grace: Wherefore deſtruction cometh of thoſe that periſh, as concerning the merit of puniſhment; but this taketh not away the ſuperiour cauſe, that is, Gods reprobation: For the laſt cauſe taketh not away the firſt cauſe. The ſame is anſwered to that of Eſaiah: Sins ſeparate the choſen from God for a time, the reprobate for ever; but yet the divine purpoſe and counſell of God going before, by which God decreed to adjoyne thoſe unto him, or to caſt them from him, whom it ſeemed good to him ſo to deale with.Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth.
Object. 7. He that hath no liberty to doe good, and eſchew evill, is in vaine preſſed with precepts and doctrine; but the unregenerate have not liberty to doe good workes and omit evill: Therefore obedience is in vaine commanded them. Anſ. The Major is to be denied; for when God doth ſuffer his will to be denounced to the wicked,The Word of God not without good cauſe declared to the unregenerate. either hee doth together lighten them, and move them within by his Spirit to obey his voice; or pricketh them with the pricks of conſcience, either to obſerve externall order and diſcipline, or not ſo much to perſecute the knowne truth, or he doth diſcover their hypocriſie and madneſſe oppugning it; or hee maketh manifeſt their weakneſſe and ignorance, and at length maketh them inexcuſable in this life, and in the laſt judgement. Repl. 1. Whoſe converſion and obedience dependeth of the grace of God, hee hath no need of exhortations and precepts; but in them alſo who are converted, their converſion dependeth of grace: Therefore precepts are vaine and needleſſe. We make anſwer to the Major by a diſtinction. If converſion depend of grace, ſo that the Spirit doth not adjoyne doctrine as an inſtrument, whereby to teach their minds, and move their hearts, let this verily be granted: although, as hath been before ſaid, there remaine as yet other uſes of doctrine. But when it hath pleaſed God by this inſtrument both to lighten, and move, or encline mens minds to faith and obedience, the Major is falſe: For it is written,Rom. 1.16. The Goſpel is the power of God unto ſalvation to every one that beleeveth. Repl. 2. It is not mercy, but cruelty to propound precepts and doctrine to thoſe who are denied the grace of obeying, and who are by it more hardened, and more grievouſly condemned: God therefore doth not this, who is exceeding mercifull. We deny againe the Major: 1. Becauſe Gods exceeding mercy doth not take away his juſtice. 2. Becauſe he ſo will have them to be made inexcuſable by the preaching of his heavenly doctrine, as that in the meane ſeaſon he rejoyceth not at their destruction and puniſhment: But for the manifeſtation of his juſtice, (whereof, that greater regard ſhould be had then of all the creatures, even Gods juſtice it ſelfe requireth) he will that which otherwiſe he abhorreth in his mercy and goodneſſe towards all creatures,Ezek. 18.32. I will not the death of him that dieth.
Object. 8. He that prepareth himſelfe to receive grace, by which he may do good work…, 4. Readineſſe of mind to receive g…c…, is not before converſion, but after. 1 Sam 7.3. Act. 10.4.he now doth works pleaſing to God; but men prepare themſelves to receive grace: Therefore alſo before regeneration they do works pleaſing to God. We deny the Major, which yet theſe places ſeem to prove: Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptiſed of Peter, come up into remembrance before God. But in theſe and the like places, to prepare, or to have in readineſſe, or to confirme the heart, is not to do works before the converſion, by which God may be invited to beſtow the grace of regeneration upon men; but it ſignifieth, that a ready and firme will of obeying God, and perſevering in true godlineſſe, is ſhewed of thoſe which are already regenerated and converted: For the people of Iſrael had repented, when Samuel ſaid this unto them. For there goeth before in the ſame place, All the houſe of Iſrael lamented and followed the Lord. Act. 10.2.Likewiſe Cornelius, before he was taught of Peter, that Jeſus was the Meſſias, is ſaid to have been then godly and ſerving God, and ſo called and invocated on him, that his prayers pleaſed God, and were heard.
Albeit good workes are ſaid …o be ours, ver…t followeth …ot, that we are …n hors of then, but the inſ…uments whereby the author worketh them.Object. 9. The workes which are not in our power to performe, are not our workes, neither are truly and properly ſaid to be done by us; but good workes are ſaid to be ours, and to be done by us: Therefore it is in our will to d… them, or not to do them. We d…ny the Major: For they are not therefore ſaid to be ours, or to be done by us, becauſe they are of our ſelves; but becauſe God worketh them in us, as in the ſubject, and by us as inſtruments: and that ſo, as our will doth them of her owne proper motion, although not except it berenewed, raiſ…d, and guided by the holy Ghoſt. For being regenerated and moved by him, wee are not idle, but hee worketh in us, wee our ſelves alſo work well, and that freely without conſtraint: For by regeneration the Will is not taken away, but corrected, as which before would onelyonly that which is evill, will now that which is good.Epheſ. 2.10. We are his workmanſhip created in Chriſt Jeſus unto good workes, which God hath ordained that we ſhould walk in them.
God helpeth us in working and yet beginneth our working in us.Object. 10. He that is holpen by another in converſion and in beginning good works doth ſomewhat of them himſelfe, before he is holpen: For he that hath help, beginneth the action; God helpeth us: wherefore it is of our ſelves to begin good works. The Minor is proved, Lord, I beleeve, help my unbeliefe: the Spirit helpeth our infirmity. Mar. 9.24. Rom. 8.26.Anſ. Nothing can follow in concluſion of meere particular propoſitions: For the Major here is not univerſall, ſeeing not only he may help who beginneth a work, but he alſo in whom it is begun, and accompliſhed by another. Now ſo doth God help us, that himſelfe doth firſt breed and engender in us true knowledge of him, and an inclination to obey him and the beginnings of good motions, and doth increaſe alſo and perfect the ſame begun by him. But he is therefore ſaid to help us, becauſe he doth ſo work in us, that we are not idle, but worke while hee worketh: and yet we are able no more to perſiſt, or to bring it to an end, without him, then to begin it: And therefore we, being enclined, moved, and governed by him, will alſo of our ſelves of our owne accord, and are able to work well, and do worke well, that is, becauſe God worketh good things not onelyonly in us, but alſo by us, as joynt-workers with him:Phil. 1.6. & 2.13. Hee that hath begun this good worke in you, will performe it untill the day of Jeſus Chriſt. It is God who worketh in you both the will and the deed, even of his good pleaſure. Repl. The beginning, and proceeding, and accompliſhment of converſion is the free work and gift of God: Therefore mans will, when he is converted, doth nothing, but is meere paſsive. There ſhould be no uſe alſo (as hath been ſaid before) of lawes, diſcipline, doctrine, exhortations, and ſuch like. Anſw. We deny the conſequence of this reaſon: becauſe the reaſon proceedeth from the putting of the firſt cauſe, to the removing of the ſecond or inſtrumentall cauſe. Againe, it is a meere fallacy, concluding that to be ſimply ſo, which is but in ſome reſpect ſo: For, 1. The Will, as alſo the whole man renewed, is both the ſubject and instrument co-operating and joyntly working of his converſion,No generall preventing grace in us, which we have in our own power to me or refuſe; but the ſpeciall grace of the Spirit only worketh in us converſion the want whereof cauſeth our continuance in ſin. that is, is converted of God, and doth convert himſelfe: For the action of God converting and enclining the Will, goeth before the aſſent of the Will, not in time, but in nature only. 2. The holy Ghoſt regenerating and converting us, worketh in us both new qualities, in receiving whereof we are meere paſsive, and worke not our ſelves (for we cannot make to our ſelves a fleſhly heart of a ſtony, and God worketh in us even to will) and alſo new actions, in working which we are both paſsive and active: For we, being regenerated by Gods Spirit, are not ſtockes, but joynt-workers with him, becauſe we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghoſt worketh this regeneration not without precepts, doctrine and other means, but by them; becauſe it ſo pleaſed him. Wherefore they cannot be neglected without ſhewing an impious and wicked contempt of God himſelf. But here eſpecially our adverſaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to converſion: but this grace, preventing thoſe who are to be converted, is ſo far given to all, as it is in themſelves, or in their owne power to uſe it or refuſe it, that is, to be turned from, or to perſiſt in ſin. And then at length, they who have uſed rightly that firſt and univerſall grace preventing all men, that is, have by their liberty applyed themſelves to chuſe that good, unto the chuſing whereof they are ſolicited, but yet not effectually moved of God; unto theſe is given alſo the ſubſequent and joynt-working grace, ſo that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and perſevere. This they prove by ſentences of Scripture, which ſeem to hang the grace of God upon the condition of mans will:Zach. 1.3. Iſa. 1.19. Jer. 7.13. Turn to me, and I will turn to you. If ye conſent, ye ſhall eat the good things of the earth. I called you, and ye anſwered not. But it is certainly manifeſt out of the Scripture, that neither any man can be converted, except the holy Ghoſt be given him; neither is hee given to all men of God, but to thoſe only, whom he of his free mercy vouchſafeth this benefit: ſo that the cauſe is not to be ſought in men, but in God alone, why theſe, rather then they, beleeve Gods voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable nature of mans will: but not, both in reſpect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aſide or put off by us; & alſo in reſpect of the unchangeable decree of God, whereby God hath determined to leave ſome in ſin and deſtruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wils with new inclinations or powers, nor effectually to move them to yeeld obedience to the known truth. Neither do the teſtimonies teach otherwiſe which the adverſaries alledge: God willeth us to turne to him, that he may turne to us, that is, may turn away and mitigate our puniſhments, and beſtow his benefits upon us; not as if our converſion were in our own power, but becauſe he will effectuate & confirme theſe precepts and commandements in the hearts of his choſen. He promiſeth good things to thoſe who will obey him, not as if it were in our power to will obedience, but becauſe he will ſtirre up by his promiſes that will in us. Hee chargeth the ſtubborne with their wickedneſſe, not as if it were in their owne power to put it off; but becauſe he will, by accuſing their wilfull ſtubbornneſſe, take away all excuſe from them when he judgeth them. Againe, they urge,The will of receiving Gods grace goeth not before faith and converſion, but is part and the beginning thereof. Iſa. 55.1. Although no man can be converted to doe well without grace, yet not only the conſequent gifts and benefits of God, but the firſt grace alſo of his holy Spirit, whereby we are converted, all who are willing may have, ſeeing God promiſeth that he will give to all that will: As, All yee that thirſt, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. The will of receiving goeth before the receiving it ſelfe: Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent, as concerning the grace of converſion: for no man can deſire this, except he have the beginning of it in him. For, It is God who worketh in us both to will, and to doe. Phil. 2.13.Wherefore the will of beleeving and repenting is the very beginning of faith and converſion, the which whoſoever have true and unfeigned, it is increaſed and perfected in them, as it is ſaid, Hee that hath begun this good worke in you, will performe it.
Object. 11. They gather alſo & collect theſe ſayings, which promiſe Gods bounty with a condition of our obedience: As, If thou wilt enter into life, Mat. 19.17. Luke 10.21. Gods promiſes not unprofitable, though made with an impoſsible condition to the unregenerate, which yet is made poſsible to the regenerate by Chriſt.keep the commandements. Likewiſe, Do this, and thou ſhalt live. Out of theſe thus they reaſon: A promiſe which hath adjoyned an impoſsible condition, is unprofitable, and mocketh him unto whom it is made; but Gods promiſes have an impoſsible condition: Therefore they are all uncertain, yea never to be performed and nothing but a mockery. Anſ. We deny the Major: For the promiſe, even in thoſe who receive it not, hath this uſe, that it may be made manifeſt, that God doth not rejoyce at the deſtruction of any, and that he is juſt in puniſhing, when as he doth ſo invite them unto him, who through their ingratitude contemn and refuſe Gods promiſes. 2. We diſtinguiſh, that unto them indeed the promiſe is unprofitable, to whom the condition adjoyned is never made poſſible through faith & grace of juſtification by Chriſt, & of regeneration of the holy Ghoſt; but ſo it is made poſsible unto the elect: Wherefore God deludeth neither, but earneſtly declareth to both of them what they ought to be unto whom he giveth everlaſting life, and how unworthy they are of Gods benefits; and ſhal never be partakers of them, unleſſe by the free mercy of God they be exempted from deſtruction. Further alſo he allureth more and more, and confirmeth the faithful to yeeld obedience. Laſtly, they cite all other ſayings, which ſeem to place converſion and good works in the will of men: I have applied my heart to fulfill thy ſtatutes. Pſal. 119.He that is begotten of God keepeth himſelfe. 1 John 5.18.Theſe and the like ſayings attribute the work of God unto men: 1. Becauſe they are not only the object, but the inſtrument alſo of Gods working,Two cauſes why the workes of God are attributed to men. which the holy Spirit exerciſeth in them. 2. Becauſe they are ſuch an inſtrument, which being renewed and moved by the holy Spirit, doth alſo it ſelf work together, and move it ſelfe: For there is not one effect aſcribed unto the holy Ghoſt, and another to mans will, but the ſame to both; unto the holy Ghoſt, as the principall cauſe, unto mans will, as a ſecondary and inſtrumentall cauſe.
The third degree of liberty in man regenerated.The third degree of liberty belongeth to man in this life, as hee is regenerated, but yet not glorified; or in whom regeneration is begun, but not accompliſhed or perfected. In this ſtate the Will uſeth her liberty not only to work evill, as in the ſecond degree; but partly to do ill, and partly to do well. And this is to be underſtood two waies: 1. That ſome workes of the regenerate are good and pleaſing to God, which are done of them according to Gods commandement; but ſome evill and diſpleaſing to God, which they doe contrary to the commandement of God: which is manifeſt by the infinite fallings of holy men. 2. That even thoſe good works which the converted doe in this life, albeit they pleaſe God by reaſon of Christs ſatisfaction imputed unto them; yet are they not perfectly good, that is, agreeable to Gods Law, but unperfect, and ſtained with many ſinnes: and therefore they cannot, if they be beheld without Chriſt, ſtand in judgement, and eſcape damnation.The cauſe of the renewing and beginning of this liberty in man to good, is the Spirit working by the Will. The cauſe for which the Will beginneth to work well, is this: Becauſe by the ſingular grace or benefit of the holy Spirit mans nature is renewed by the Word of God, there is kindled in the mind a new light and knowledge of God, in the heart new affections, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to doe, according to theſe notions and inclinations, and ſo it recovereth both the power of willing that which God approveth, and the uſe of that power, and beginneth to be conformed and agreeable to God, and to obey him.Deut. 30.6. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed, that thou mayeſt love the Lord thy God with all thine heart. Ezek. 36.26.A new heart will I give you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your body▪ and I will give you an heart of fleſh, and I will put my ſpirit within you, and cauſe you to walk in my ſtatutes. Act. 16.14.The Lord opened the heart of Lidia, that ſhee ſhould attend to thoſe things which were ſpoken of Paul. 1 Cor. 3.17. Why the Will in the regenerate uſeth liberty not only to good, but to evill alſo.Where the Spirit of the Lord is, there is liberty. The cauſes for which the will uſeth her liberty not only to the chuſing of good, but of evill alſo, are in number two: 1. For that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of God, neither as concerning our inclination to obey God; and therefore in the beſt men, while they live here, remaine ſtill many and great ſinnes both Originall, and others. 2. For that the regenerate be not alwaies ruled by the holy Spirit, but are ſometimes forſaken of God, either for to try, or to chaſtiſe and humble them; but yet are re-called to repentance, that they periſh not. Of the firſt cauſe it is ſaid,Rom. 7.18. I know that in mee, that is, in my fleſh, dwelleth no good thing: for to will is preſent with me, but I find no means to performe that which is good. Mar. 9.24.I beleeve, Lord, but help thou my unbeliefe. Of the ſecond cauſe it is ſaid,Pſal. 51.11. Take not thy holy Spirit from me. O Lord, why haſt thou made us to erre from thy waies, and hardened our heart from thy feare? Returne for thy ſervants ſake. The Lord our God be with us; Iſa. 63.17. 1 Kin. 8.57.that he forſake us not, neither leave us. Therefore the regenerate man in this life doth alwaies go either forward, or backward; neither continueth in the ſame ſtate.
Hence are deduced theſe two concluſions: 1. As man corrupted, before he be regenerated, cannot begin new obedience pleaſing and acceptable unto God; ſo he that is regenerated in this life, although he begin to obey God, (that is, hath ſome inclination and purpoſe to obey God according to all his commandements, and that unfeigned, though yet weak and ſtruggling with evill inclinations, affections, and deſires; and therefore there ſhine in his life and manners a deſire of piety towards God and his neighbour) yet can he not yeeld whole and perfect obedience to God: becauſe, neither his knowledge, nor his love to God is ſo great and ſo ſincere, as the Law of God requireth; and therefore is not ſuch righteouſneſſe as may ſtand before God, according to that ſaying,Pſal. 143.2. Enter not into judgement with thy ſervant: for in thy ſight ſhall none that liveth be juſtified. 2. They who are converted, can no farther retaine good inclinations, neither thoughts and affections, and a good purpoſe to perſevere and goe forward therein, then as the holy Spirit worketh and preſerveth theſe in them: For, if hee guide and rule them, they judge and do aright; but if he forſake them, they are blind, they wander, ſlip, and fall away: yet ſo, that they periſh not, but repent and are ſaved, if ſo be they were ever truly converted.1 Cor. 4.7. Phil. 1.6. & 2.13. What haſt thou that thou haſt not received? If thou hast received it, why rejoyceſt thou as if thou hadst not received it? I am perſwaded, that he who hath begun this good work in you, will performe it untill the day of Jeſus Chriſt. It is God that worketh in you both the will and the deed, John 15.5.even of his good pleaſure. Without me you can doe nothing. Who ſhall alſo confirme you to the end, that ye may be blameleſſe in the day of our Lord Jeſus Chriſt. 1 Cor. 1.8. and 10.13.God is faithfull, which will not ſuffer you to be tempted above that you be able, but will even give the iſſue with the temptation, that ye may be able to beare it. 1 Pet. 1.5.You are kept by the power of God through faith to ſalvation.
This doctrine, that the regenerate neither perfectly nor continually can obey God, and that,Reaſons to prove the former doctrine. as the beginning, ſo the continuance of our converſion dependeth of God, is confirmed, beſides theſe teſtimonies, by evident reaſons: as, 1. We receive all good things from God; much more then theſe good things, which are the greateſt of all,Jam. 1.17. that is, our conformity with God, and perſeverance therein.
2. Nothing can be done beſides the eternall decree of God; but the good works which the converted doe,Epheſ. 2.10. God from everlaſting did decree: We are his workmanſhip created in Christ Jeſus unto good workes, which God hath ordained that wee ſhould walke in them. Jer. 1.5.Before I formed thee in the wombe I knew thee, and before thou cameſt out of the womb I ſanctified thee. Wherefore they are able to doe neither more, nor leſſe of ſuch workes, then God hath decreed to worke in them by his Spirit.
3. The gifts of the holy Spirit are not in the will and power of men, but in the power of the Spirit, who diſpenſeth them. All theſe things worketh even the ſelfe ſame Spirit, diſtributing to every man ſeverally as he will. 2 Cor. 12.11. Epheſ 4.7. 2 Theſ. 3.2.Ʋnto every one of us is given grace according to the meaſure of the gift of Chriſt. All men have not faith. Now perſeverance in true godlineſſe, and a will and deſire to perſevere, and the craving of the confirmation, ſtrengthening and aide of the holy Spirit, are no leſſe the gift of the holy Spirit, then regeneration it ſelfe, and faith, and converſion, as hath been ſhewed before. Wherefore to perſevere in faith, and converſion, is no more in our power, then to beleeve, and be converted.
4. In whoſe power and arbitrement our perſeverance is, be is the preſervation of our ſafety: But God, and not we, is the author and preſerver of ſafety.John 10.28. No man ſhall plucke my ſheep out of my hand: Therefore our perſeverance is not in our owne power and arbitrement, but in Gods.
5. As our converſion, ſo alſo our perſeverance is the free gift of God: that is, As God findeth no cauſe in us why to convert us: ſo neither findeth he cauſe in us whereby he ſhould be moved to keep us being converted, that wee doe not defect or fall. For neither is there cauſe in us why he ſhould more keep us from falling away, then our Parents in Paradiſe: neither is the chiefe cauſe in the Saints themſelves, why God ſhould defend ſome rather then ſome, againſt temptations and ſins, as Samuel, and Joſaphat, rather then Sampſon, and David. But if to perſevere were in our power, or not to perſevere, then the cauſe of this diverſity ſhould be in us. Wherefore, perſeverance in godlineſſe, and abſtaining from ſin, is not to be aſcribed to our ſelves, but to the mercy of God.
But againſt the former ſentence, to wit, that even the beſt workes of the Saints in this life are not perfectly good; and therefore are not able to ſtand in the judgement of God, and to pleaſe God, but by the imputation of Chriſts ſatisfaction, the Papiſts oppoſe themſelves.
Object. 1. The Workes of Chriſt and the holy Spirit, ſay they, cannot be impure, and not pleaſe God. The good workes of the regenerate, Chriſt worketh in them by his Spirit. Wherefore it is neceſſary, and muſt needs be, that they are pure and perfect, and pleaſe God, even as they are conſidered in themſelves. For God cannot condemne his owne workes, although he examine them according to the rigour of his judgment. The good work… of the regenerate are not perfect, ſo long as themſelves, who work joyntly with the ſpirit, are not perfect.We anſwer to the Major: The workes of God are pure, and worthy no reprehenſion, as the workes of God, and ſuch as God worketh; but not as they are depraved by the creature: neither are they alwayes pure, which are not the workes of God only, but the creatures alſo: For theſe, as they are of God, are voide of all fault: but as they are done by the creatures, they are good alſo, and without reprehenſion, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the ſentence of the Law, ſubject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.
Object. 2. God cannot condemne the members of his Son. There is no condemnation to them that are in Chriſt Jeſus. Rom. 8.1.The regenerate are the members of Christ: Therefore, even as they are conſidered of themſelves, they and their workes cannot be condemned in the judgment of God. Anſw. There is more in the concluſion then in the premiſses.The imperfections of the regenerate and their workes are blotted out, and pardoned in Chriſt. For this only followeth, that the Saints cannot be condemned: but this cometh in reſpect of Chriſt his ſatisfaction imputed to them, not in reſpect of their owne obedience, which pleaſeth God, not becauſe it perfectly agreeth with the Law, but becauſe the defects and faults which cleave unto it, are pardoned through Chriſt.
Object. 3. Chriſt in judgment will render unto every one according to his workes: But the ſeverity of Gods juſtice doth not render good according to workes, which are not perfectly good: Wherefore the workes of Saints are ſo perfect, as that they cannot be condemned in the judgement of God. We anſwer unto the Major: The juſtice of God doth not render good, but according unto perfect workes, if hee judge legally, according to the covenant of perfect obedience towards the law. But he rendreth good alſo according to the imperfect workes,How Chriſt will render unto every one according to his workes. and ſuch as deſerve damnation, except the ſin that cleaveth unto them be pardoned, when as he judgeth according to the Goſpel, that is, not according to the covenant of workes, or our owne obedience, which ſhould ſatisfie the law, but according to the covenant of faith, or of the righteouſneſſe of Chriſt applied unto us by faith; and yet according to workes as according to the tokens or teſtimonies of faith, from which they proceed, and which they, as effects thereof, doe ſhew to be in men.
Object. 4. The Scripture in many places aſcribeth perfection of good workes to Saints, even in this life, and ſaith that they are perfect, and did walke with their whole and perfect heart before God. I have ſought thee with my whole heart. Pſal. 119.10. Pſal 119.2. Geneſ. 6.9. 2 Chro. 15.17. Matth. 5.48. In what ſenſe the Scripture ſometimes aſcribes perfection of works to the regenerate in this life.And in the ſame Pſalme, Bleſſed are they that keepe his teſtimonies, and ſeeke him with their whole heart. Noah was a juſt and upright man in his time. The heart of Aſa was perfect in all his dayes. Be ye perfect, as your Father in heaven is perfect. Anſw. Firſt, theſe and the like ſpeeches ſpeake of that perfection which is not of degrees, but of parts, or of the integritie and ſincerity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree alſo which the law requireth in us. Such a perfection have not the regenerate in this life: They have indeed all the parts of obedience begun in them, but yet weakely; ſo that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof, untill they enjoy the life to come. The perfection of parts, is the integrity of obedience, or whole obedience begun according to the whole law; or it is a deſire and endeavour to obey God, and withſtand corrupt luſts, according not to ſome onelyonly, but to all the commandements of his law. The perfection of ſincerity, is a deſire or ſtudy of obedience and godlineſſe, not feigned, but true and earneſt, albeit ſomewhat be wanting to the parts, as touching the degree. This perfection, to wit, both the integrity and ſincerity of obedience, is in all the regenerate. For unto them it is proper to ſubmit themſelves to the commandements of God, even to all without exception, and to begin in this life all the parts of true godlineſſe or obedience. This is called alſo the juſtice of a good conſcience, becauſe it is a neceſſary effect of faith, and pleaſeth God through Chriſt. And albeit in all men, even in the moſt holy, much hypocriſie remaineth, as it is ſaid,Rom. 3 4. Every man is a lyar: yet there is a great difference betweene them who are wholly hypocrites, and pleaſe themſelves in their hypocriſy, having no beginning or feeling of true godlineſſe in their hearts; and thoſe, who acknowledgeing and bewailing the remnants of hypocriſy which are in them, have withall the beginning of true faith and converſion unto God. Thoſe hypocrites are condemned of God: theſe are received into favour, not for this beginning of obedience in them, but for the perfect obedience of Chriſt, which is imputed unto them. And therefore to this declaration or expoſition another is alſo to be added: That they who are converted, are perfect in the ſight of God, not only in reſpect of the parts of true godlineſſe which are all begun in them, but alſo in reſpect of the degrees of true and perfect righteouſneſſe of Chriſt imputed unto them, as it is ſaid:Coloſ. 2.10. Heb. 10.14. 1 Cor. 2.6. & 14.20. Epheſ. 4.19. Ye are all complete in him. With one offering hath he conſecrated for ever them that are ſanctified. But they reply, That the perfection alſo of degrees is attributed unto the Saints in the Scripture … Wee ſpeake wiſdome among them that are perfect. Be perfect in underſtanding. Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man, and unto the meaſure of the age of the fullneſſe of Chriſt. But theſe places alſo doe not call them perfect in reſpect of the law of God, that is, in reſpect of the degree of knowledge and obedience which the law requireth in us: but in reſpect of the weaker, who have leſſe light, and certainty and readineſſe, confirmed by uſe and exerciſe to obey God, to reſiſt carnall luſts, and to beare the croſſe. For ſo is this perfection expounded, That we be no more children, Epheſ. 4.14. Heb. 5.14. Philip. 3.12.wandring and carried about with every winde of doctrine. Not as though I had already attained to it, or were already perfect. They oppoſe againſt theſe anſwers a place out of John,1 John 4.17, 18. Herein is the love perfect in us, that we ſhould have boldnes in the day of judgement: for as he is, even ſo are we in this world. There is no feare in love, but perfect love caſteth out feare; for feare hath painfulneſſe: and he that feareth is not perfect in love. But S. John meaneth not that our love towards God,Our regeneration and newneſſe of life doth aſſure us of juſtification, as being an effect thereof. Rom. 5.5. but Gods love towards us is perfect, that is, declared and fully known unto us by the effects or benefits of God beſtowed upon us in Chriſt: Or, as Saint Paul ſpeaketh, Rom. 5. where hee ſaith, That the love of God, ſhed abroad in our hearts by the holy Ghoſt, is the cauſe, why wee doe without feare, and with boldneſſe expect the day of Judgement; and of this mercy and free love of God towards us, he ſignifieth, that by this token or teſtimony we are aſſured, becauſe in this life we are reformed by the holy Spirit to his Image: For, by our regeneration we are aſſured of our juſtification, not as by the cauſe of the effect, but as by the effect of the cauſe. Now, though regeneration be not perfect in this life, yet if it be indeed begun, it ſufficeth for the confirmation and proving of the truth of our faith unto our conſciences. And theſe very words, which S. John addeth, Love caſteth out feare, ſhew, that love is not yet perfect in us, becauſe wee are not perfectly delivered in this life from feare of the wrath and judgement of God, and eternall puniſhment:John 3.21. 1 John 3.23, Pſal. 119. For theſe two contrary motions are now together in the godly, even the feare and love of God in remiſſe and low degrees, their feare decreaſing, and their love and comfort, or joy in God increaſing, untill joy get the conqueſt, and perfectly caſt out all trembling in the life to come, when God ſhall wipe away every teare.
Theſe places of Scripture are to be underſtood of the uprightneſſe of a good conſcience, not of any perfect fulfilling of the Law in the godly.Object. 5. Hee that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. If our heart condemne us not, then have we boldneſſe towards God. I have not declined from thy Law: Therefore the good workes of the regenerate may be alledged, and ſtand in Gods judgement as perfectly anſwerable unto his Law. Anſw. Theſe and the like ſayings doe not challenge to the godly in this life perfect fulfilling of the Law; but the uprightneſſe of a good conſcience, without which faith cannot conſiſt or ſtand: as neither can a good conſcience without faith. As it is ſaid, Fight a good fight, having faith and a good conſcience. 1 Tim. 1.18, 19.And, Then being juſtified by faith, Rom. 5.1.wee have peace towards God through our Lord Jeſus Chriſt. For, a good conſcience is a certaine knowledge that we have faith, and a purpoſe to obey God according to all his commandements, and that wee and our obedience, though maimed and ſcarce begun, pleaſe God; not for that it ſatiſfieth his Law, but becauſe thoſe ſins and defects which remaine in us, are forgiven us for the ſatisfaction of Chriſt which is imputed unto us: For as new obedience is begun by faith, ſo by faith alſo it pleaſeth God. Wherefore the godly ſlacke not to bring forth their life into the light, neither ſhake and ſhiver they at the Tribunall of Chriſt, but comfort themſelves with the conſcience, or inward knowledge thereof.
Object. 6. Give diligence to make your calling and election ſure: 2 Pet. 1.10. 1 John 3.9.for if you do theſe things, ye ſhall never fall. Whatſoever is borne of God, ſinneth not. Anſ. Theſe ſentences in times paſt the Pelagians alſo and Cathariſts, and now the Anabaptiſts abuſe, to eſtabliſh perfection of new obedience in the regenerate: but to fall and to commit or doe ſin, ſignifieth in thoſe places of Peter and John to have reigning ſin, and to yeeld unto it, and perſevere in it: and in this ſort the regenerate ſin not. But that there remaine notwithſtanding remnants of ſin and defects in them, is expreſly ſhewed: If we ſay we have no ſin, the truth is not in us.1 John 10.
Mat. 6.22. Luke 11.34. The ſimilitude which is uſed by Chriſt, calling the eye the light of the body, doth not inforce the lightſomneſſe of the mind.Object. 7. The light of the body is the eye: if then thine eye be ſingle, thy whole body ſhall be light: hereof they gather, That the minds of the regenerate are ſo purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly anſwerable to the Law. But ſeeing the ſpeech of Chriſt is conditionall, it is manifeſt, that neither the Antecedent nor Conſequent, but only the ſequele thereof is affirmed; and that the Antecedent alſo being ſuppoſed, the Conſequent is no otherwiſe put then the Antecedent: Wherefore Chriſt doth not affirme by this ſimilitude of the eye guiding the body, that the minds of men are lightſome, and ſo all their actions to be well directed, and without ſin; but rather he accuſeth the frowardneſſe of men, who goe about to oppreſſe and put out even that light which is left them by nature,Rom. 1.18. and doe with hold the truth, as S. Paul ſpeaketh, in unrighteouſneſſe; and therefore are wholly, that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but ſo far ſuppoſed, as the purity and light of mens minds is ſuppoſed: For the light of nature being ſuppoſed, actions morally good follow; ſpirituall light ſuppoſed, actions alſo ſpiritually good, or good workes follow: imperfect illightning ſuppoſed, imperfect obedience; perfect illightning ſuppoſed, perfect obedience alſo followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred untill the life to come.1 Cor. 13.9, 10. (For we know in part, and we propheſie in part, but when that which is perfect is is come, then that which is in part ſhall be aboliſhed) therefore neither in other parts perfect conformity with the Law can be in this life: yet nevertheleſſe, even now concerning imputation of perfect purity, it is true, that the godly are pure and without ſin in the ſight of God, when he beholdeth them in Chriſt, which is then, when the light of faith is kindled in their hearts. So alſo that is to be taken: Chriſt gave himſelfe for the Church, Epheſ. 5.25, 26, 27.that hee might ſanctifie it, and cleanſe it by the waſhing of water, through the word, that he might make it unto himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy, and without blame: For the Baptiſme of water, by reaſon of the word of promiſe adjoyned, ſignifieth and ſealeth to the faithfull a cleanſing by the bloud of Chriſt, which is moſt perfect, and preſenteth us in this life unblameable before God: and a cleanſing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacifie and quiet our conſcience.
There are alſo objections againſt the ſecond part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to perſevere in righteouſneſſe, or to depart from it. Object. 1. They who have liberty (ſay they) to chuſe good, have liberty to perſevere▪ The regenerate have liberty to chuſe good. Where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17.Therefore they have power to perſevere. Anſw. If the concluſion of this reaſon be rightly meant, the whole reaſon may be granted, to wit, That the regenerate have ſo farre forth liberty to perſevere, as they are lightned and guided by the holy Ghoſt: For the liberty which they have to chuſe good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either alwaies, or ſo, that this perſeverance dependeth of themſelves, there will be more found in the concluſion, then was in the premiſſes: and that for two cauſes: 1. Becauſe they have liberty alwaies to perſevere, who are never deſtitute of the guiding of the holy Spirit: which ſhall be in the life to come. 2. Becauſe their liberty alſo to good, who are never forſaken of the holy Spirit, yet dependeth not of themſelves, but of God. But here they reply: Hee that is not forſaken of the holy Ghoſt, except himſelfe firſt with-ſtand the motion of the holy Ghoſt, hath alwaies the aide and aſsiſtance of the holy Ghoſt ready, that hee may perſist in that good which hee purpoſeth; But the godly are not forſaken of the holy Ghoſt, unleſſe themſelves firſt with-ſtand him: Therefore they have alwaies the aſsiſtance of the holy Ghoſt ready, that they may perſevere. But hee who hath this, hath in his owne power to perſevere, or to decline: becauſe the cauſe is in his owne will alone why he doth either obey or reſiſt the Spirit moving him. When wee deny the Minor of this reaſon, they prove it thus: The justice of God doth not inflict puniſhment, but on thoſe who ſin; but to be forſaken of the holy Ghoſt, is a puniſhment of ſin and unthankefulneſſe: Therefore no man is forſaken of the holy Ghoſt, but who hath firſt deſerved that forſaking through his owne ſtubbornneſſe. The anſwer hereof is double:The regenerate deſerve the departure of Gods Spirit from them through their manifold ſins, which yet the mercy of Chriſt and his power preſerveth in them. 1. The argument may be granted, as concerning the regenerate: For in them, as long as they are in this life, there is alwaies ſuch remaining of ſin, as they deſerve not onelyonly temporall, but eternall deſertion and forſaking: and although, becauſe the ſinne which remaineth in them, is forgiven them of Chriſt, therefore they are freed from everlaſting puniſhment; yet are they not free from chaſtiſement, ſo long as the remnants of ſinne abide in them. There is therefore in reſpect of their ſinnes alſo alwaies moſt juſt cauſe why ſometimes for a ſeaſon God would bereave them of the grace and guiding of the Spirit: As it is ſaid, And the wrath of the Lord was againe kindled against Iſrael, 2 Sam. 24.1.and hee moved David against them in that he ſaid, Goe and number Iſrael and Judah. 2. We anſwer to the Minor,Every forſaking, or rather ſleeping as it were of the holy Ghoſt in the regenerate, is not a puniſhment, neither done to that end. That every forſaking is not a puniſhment, or done to that end as to puniſh: but ſometimes alſo for triall, that is, for to make knowne and open the weakneſſe even of the beſt and holieſt, both to themſelves and others, that they may learne, that they cannot for one inſtant or moment ſtand againſt the tentations and aſſaults of Sathan, if they be not preſently ſuſtained and ruled by the conduct of the holy Spirit; and that ſo they may be made more watchfull, and more earneſt to call hereafter for the aſſiſtance of the holy Spirit, and to beware of relapſes and fallings. Laſtly, that both in this life, and in the world to come, they may the better know and ſet forth their own unworthineſſe, and the mercy of God towards them, who hath reclaimed and re-called them out of ſo many and grievous ſins unto himſelf, and having deſerved a thouſand times death and deſtruction, hath not yet ſuffered them to periſh. For theſe cauſes it is ſaid,2 Cor. 12. Leſt I ſhould be exalted out of meaſure through the aboundance of revelations, there was given unto me a prick in the fleſh. And, God hath ſhut up all in unbeliefe, that he might have mercy on all. Againſt this they ſay,Rom. 11. That God doth promiſe the aſsiſtance of his holy Spirit to all that aske it. But this is generall only concerning finall perſeverance, but not ſo as touching continuall perſeverance: For God promiſeth no where that he will ſo guide his Saints by his Spirit in this life, that they ſhall never fall.
By this which hath been ſaid, that objection alſo vaniſheth to nothing, when they ſay, That the converted, ſeeing they have in their own power to depart from that which is right, and to reſiſt, have alſo perſeverance in their owne power: For although he conſtraineth not, or violently draweth their wils, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wils in this life, there is nothing more prone then they to evill: yet as touching the counſel, purpoſe, and working of God, evidence of truth conſtraineth even the adverſaries themſelves to confeſſe, that it cannot be, but that the will of man muſt then obey, when God, according to his everlaſting counſels, hath decreed forcibly to move and encline it either to converſion or to perſeverance. Neither doth this immutability and efficacy of Gods purpoſe take away the liberty of will in the converted, but rather increaſeth and preſerveth it; and how much the more effectually God moveth it, with ſo much the greater propenſion and readineſſe it both will and doth good, which the example of the bleſſed Angels confirmeth. This is alſo more frivolous that they ſay. That the godly are made careleſſe and ſlothfull, and the deſire to perſevere is diminiſhed in them, if they heare that their perſeverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and returne it upon our adverſaries; ſeeing nothing doth more give an edge unto the Saints, and thoſe who are indeed godly, to a deſire and endevour to beware of falling, and to a daily and earneſt calling upon God, then if they knew, that they cannot ſo much as one moment ſtand againſt the tentation of the Divell and their fleſh, except by the vertue and inſtinct of the holy Spirit they be withdrawn from evill, and be forcibly moved to good: but contrariwiſe that opinion, as experience teacheth, maketh men careleſſe and leſſe minding to beware of ſin, by which men imagine, that it is in their own power to depart from God, liſtning a while, and yeelding to their owne luſts, and to returne again to God, as oft as themſelves think good ſo to do. Now, if ſo be this ſentence concerning true perſeverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a careleſneſſe and contempt of God: it is both fooliſh and injurious to judge of the elect and godly by their humour, or for their frowardneſſe to hide and ſmother the truth.
Laſtly, againſt the defects of liberty in the ſecond and third ſtate of degree of man, they object after this ſort: If the whole converſion and perſeverance doe ſo depend on Gods will, and be the worke of God in men, that neither they can have it in whom he doth not worke it, neither they cannot but have it, in whom he will worke it: then not only the liberty, The working of …he inſtrumentall cauſe, which is our will, is not taken away, when we put the working of the principall cauſe, which is God.but all the action and operation of the Will is taken away, and there remaineth only that it be conſtrained, and ſuffer: which is againſt the Scripture, experience the inward ſtrife and combate of the godly, & our own confeſsion. But we anſwer, that the Wil is not therfore taken away, when as it doth not reſiſt the Spirit forcibly moving it: For to aſſent alſo and obey is an action of the Will. But when they reply, That we make that obedience of the Will in converſion and perſeverance wholly the worke of God, and ſo leave nothing to the Will what to do; they run into another Paralogiſme of conſequent, whereas they remove the working of the ſecond or inſtrumentall cauſe, for that the firſt cauſe or principall agent is put: For that which is ſo wholly the work of God in man, that man is onelyonly as the ſubject in which God worketh, in that we grant the Will is only paſsive, and ſuffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is ſo the work of God, that the Will of man is not only the object, but the inſtrument alſo of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only paſsive, but both active and paſsive, foraſmuch as it is to this end moved of the Spirit to worke, that it ſelfe might doe that, which God will work by it: which alſo cometh to paſſe in all the good actions of the Will; even as in ill actions alſo, when it is incited either by the Divell or other cauſes, it ſelfe is not in the meane ſeaſon idle. Wherefore in Ezekiel it is added, I will cauſe you to walke in my ſtatutes, and ye ſhall keep my judgements, and doe them.
The fourth degree of liberty is in man perfectly regenerated after his glorification.The fourth degree of liberty is in man perfectly regenerated after his glorification, or after the end and conſummation of this preſent life. In this liberty the Will ſhall be only free to chuſe good and not to chuſe evill: and this ſhall be the perfect liberty of our will, by which we ſhall not only not ſin, but ſhall abhorre nothing more then ſin, and alſo ſhall not be able to ſin any more. The reaſons thereof are theſe: 1. Becauſe in the mind ſhall ſhine the perfect knowledge of God,Two reaſons of our perfect liberty after glorificat…on. and his will; in the will and heart a moſt perfect and exceeding inclination to obey God, an exceeding love of God, and a joy reſting in God, and an agreeableneſſe or conformity with God: Wherefore no place ſhall be for ignorance, for errour, or any doubting of God; yea, or for the leaſt ſtubbornneſſe againſt God. 2. That conformity in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holy Ghoſt ſhall be continued to all eternity: This laſt degree or liberty after mans glorification greater then the firſt before h…s fall, becauſe th…s excludeth all poſsibility of falling, the other did not.For the bleſſed Saints are never forſaken, but continually ruled by the holy Ghoſt in all their actions, in the celeſtiall life. For which cauſe it cannot poſſibly be, that any motions or actions of man there ſhould once ſwerve from righteouſneſſe. And therefore it is ſaid, They are as the Angels of God in heaven. Neither by this meanes is the liberty of will taken away, or diminiſhed, but is truly confirmed and perfected in the bleſſed Angels and men: Foraſmuch as both the underſtanding is free from all errour, ignorance, and doubtfulneſſe, and lightened with the perfect knowledge of God:Mat. 22.30. and the heart & will free from all ſtubbornneſſe, and without all ſoliciting or ſuggeſtion to withſtand God, is carried with an exceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth alſo how much more excellent our ſtate ſhall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but hee could will both good and evill; and therefore had ſome infirmity joyned with his excellent gifts even a power to depart from God, and loſe his gifts: that is, hee was changeably good. But we ſhall not be able but to will good only. And as the wicked are only carried to evill, becauſe they are wicked; ſo ſhall we alſo onelyonly love and chuſe good, becauſe we ſhall be good. It ſhall be then impoſſible for us to will any evill, becauſe we ſhall be preſerved by Gods grace, in that perfect liberty of will, that is,The uſe of this doctrine concerning the diverſity of liberty which is in God, and in man, and of the divers degrees of mans liberty. we ſhall be unchangeably good.
It is neceſſary that this doctrine, Of the ſimilitude and difference of free-will which is in God, and his creatures, and in divers ſtates and degrees of mans nature, delivered hitherto out of the Scripture, ſhould be manifeſt and known in the Church for many and weighty cauſes: 1. That this glory may be given to God, that he alone is the moſt free agent, whoſe liberty & wiſdome dependeth of no other: and that all the creatures are ſubject to his government. 2. That we may remember, that they who wittingly and willingly ſin, or have caſt themſelves into a neceſſity of ſinning, are not at all excuſed: and ſo not God, but their own wils declining of their owne accord from Gods commandements, to be the cauſe of their ſins. 3. That wee may know God alone to be of himſelfe, and unchangeably good, and the fountaine of goodneſſe: but no creature to be able neither to have, nor to keep more goodneſs then God of his free goodneſſe will work and keep in him; and therefore he muſt deſire it of him, and aſcribe it received to him. 4. That we knowing God to be a moſt free governour of all things, may confeſſe that hee is able, for his glory and our ſafety, to change thoſe things which ſeem moſt unchangeable. 5. That we, knowing from what excellency of our nature we have fallen by our owne fault, may the more deplore and bewaile our unthankfulneſſe; and magnifie Gods mercy, who advanceth & lifteth us up even to a greater excellency. 6. That knowing the miſery and naughtineſſe of our nature and diſpoſition, if once God forſake us, we may be humbled in his ſight, and ardently deſire to wade and come out of theſe evils. 7. That having knowledge of that liberty, into which the Son of God reſtoreth us, we may the more deſire his benefits, and be thankfull unto him for them. 8. That knowing wee are by the mercy of God alone ſevered from them that periſh, that we rather then they might be converted, we be not lifted up with an opinion of our goodneſſe or wiſdome, but aſcribe the whole benefit of our juſtification and ſalvation, not to any cauſe appearing in us, but to the mercy of God alone. 9. That acknowledging the weakneſſe & corruption which remaineth even in us regenerated, we may ſeek for juſtification in Chriſt alone, and may withſtand thoſe evils. 10. That knowing our ſelves not to be able to ſtand againſt tentations without the ſingular aſſiſtance of the holy Spirit, we may ardently & daily deſire to be preſerved and guided by God. 11. That underſtanding that we are not preſerved againſt our will, but with our wils, we may wreſtle with tentations, and endeavour to make our calling and election ſure. 12. That underſtanding the counſel of God concerning the converting of men by the doctrine of the Goſpel, and miniſtery of the Church, we may embrace earneſtly and deſirouſly the uſe thereof.