A Display of Arminianism, Argument · Chapter 12
CHAP. XII.
Of Free-will, the nature and power thereof.
OVr next taske, is to take a view of the Idoll himſelf; of this great deitie of Free-will, whoſe originall, being not well knowne, he is pretended like the Epheſian image of Diana, to have falne down from heaven, and to have his endowments from above: but yet conſidering, what a nothing he was at his firſt diſcovery, in compariſon, of that vaſt giantlike hugeneſſe, to which now he is growne, we may ſay of him, as the Painter ſaid of his monſtrous picture, which he had mended, or rather marred, according to every ones fancy: hunc populus fecit, it is the iſſue of the peoples brain.aHieron. ad Ruff. Origen is ſuppoſed to have brought him firſt into the Church: but among thoſe many ſincere worſhippers of divine grace, this ſetter forth of new Daemons, found but little entertainment: it was looked upon, but like the ſtumpe of Dagon, with his head and hands laid down before the Arke of God: without whoſe helpe he could neither know, nor doe, that which is good in any kinde: ſtill accounted, but truncus ficulnus, inutile lignum: a fig-tree logge, an unprofitable piece of wood; incerti patres ſcamnum facerentne? the Fathers of the ſucceeding ages, had much debate, to what uſe they ſhould put it: and though ſome exalted it, a degree or two, above its merits, yet the moſt concluded to keepe it a blocke ſtill: untill at length, there aroſe abPelagius: Dogma quod—peſtifero vomuit coluber ſermone Britannus, Proſper. de ingrat. cap. 1. ſtout Champion, challenging on his behalfe, the whole Church of God, and like a Knight errant wandered from the Weſt, to the Eaſt, to grapple with any, that ſhould oppoſe his Idoll: who though he met withcAdfuit exhortante Deo proviſa per orbem, ſanctorum pia cura patrum. 1 Peſtem ſubeuntem prima recidit, fedes Roma Petri. 2 Non ſegnior inde, orientis rectorum cu…a emicuit: Synod. Paleſt. 3 Hieronimus libris valde excellentibus hoſtem diſſecuit. 4 Atticus Conſtantinop. 5 Duae Synodi Affricanae Proſper… de ingrat. divers Adverſaries,dConcilium cui dux Aut elius ingenium que Auguſtinus erat. Quem Chriſti graua corn…uberi…re rigans, noſtro lumen dedit aevo: Proſp. ibid. one eſpecially, who in the behalfe of the grace of God, continually foyled him and caſt him to the ground, and that in the judgement, eDixit Pelagius, quis eſt mihi Auguſtinus? univerſi acclamabant blaſphemantem in epiſcopum, ex cujus ore, dominus univerſae Africae, unitatis indulſerit felicitatem, non ſolum à conventu illo, ſed ab omni eccleſia pellendum: Oroſ. Apologet. fol. 621. de Synod. Paleſt. prae omnibus ſtudium gerite libros, S. Auguſt. quos ad Proſp. & Hilar. ſcripſit, memoratis fratribus legendos ingerere: &c Epiſt. Synod. Byzac.of all the lawfull iudges, aſſembled in Counſels, andf…mo noverunt, non ſolum Romanam Affricanam que eccleſiam, ſed per omnes mundi partes, univerſae promiſſionis filios, cum doctrina hujus viri ſicut in tota fide, ita in gratiae confeſſione congruere: Proſp. ad Ruffin. Auguſtinum ſanctae recordationis virum pro vita ſua, & meritis, in noſtra communione ſemper habuimus, nec unquam hunc ſiniſtrae ſuſpitionis ſaltem rumor ſuſpexit: Coeleſt. Epiſt. ad Gal. Epiſcop. Theſe I have cited to ſhew what a heavie prejudice the Arminian cauſe lyes under, being profeſſedly oppoſite to the doctrine of S. Auſtine, and they continually ſlighting of his authoritie. in the opinion of moſt of the Chriſtian by ſtanders: yet by his cunning inſinuation, he planted ſuch an opinion of his Idols deity and ſelf-ſufficiency, in the hearts of divers, that to this day it could never be rooted out.
Now after the deceaſe of his Pelagian worſhippers, ſome of the corrupter Schoolemen, ſeeing of him thus from his birth expoſed without ſhelter to wind and weather, to all aſſaults out of meere charity, and ſelf-love, built him a temple, and adorned it with naturall lights, merits, uncontrouled independent operations, with many other gay attendances. But in the beginning of the Reformation, that fatall time for Idolatry and ſuperſtition, together with Abbies, and Monaſteries, the zeal and learning of our forefathers, with the helpe of Gods word, demoliſhed this temple, and brake this building down to the ground: in the rubbiſh whereof, we well hoped the Idoll himſelfe had been ſo deeply buried, as that his head ſhould never more have been exalted, to the trouble of the Church of God: untill not long ſince, ſome curious wits, whoſe weake ſtomacks were clogged with Manna, and loathed the ſincere milk of the Word, raking all dunghils for novelties, lighted unhappily upon this Idoll: and preſently, with no leſſe joy then did the Mathematician at the diſcovery of a new Geometricall proportion, exclaime we have found it, we have found it: and without more adoe, up they erected a ſhrine, and untill this day continue offering of praiſe and thanks for all the good they doe, to this worke of their own hands.
And that the Idol may be free from ruine, to which in himſelfe, they have found by experience that he is ſubject; they have matcht him to contingency, a new goddeſſe of their own creation. Who having proved, very fruitfull in monſtrous births, upon their conjunctions; they nothing doubt, they ſhall ever want one to ſet on the throne, and make preſident of all humane actions: ſo that after he hath with various ſucceſſe, at leaſt twelve hundred yeeres, contended with the providence and grace of God: he, boaſteth now, as if he had obtained a totall victory. But yet all his prevailing, is to be attributed to the diligence, and varniſh of his new abetters, with (to our ſhame be it ſpoken) the negligence of his adverſaries: in him, and his cauſe, there is no more reall worth then was, when by the ancient Fathers he was exploded, and curſed out of the Church: ſo that they, who can attaine through the many winding Labyrinths, of curious diſtinctions, to looke upon the thing it ſelfe, ſhall finde that they have beene, like Aegyptian Novices, brought through many ſtately Frontiſpieces and goodly Fabricks, with much ſhew of zeale and devotion, to the image of an ugly Ape.
Yet here obſerve, that we doe not abſolutely oppoſe Free-will, as if it were nomen inane, a meer figment when there is no ſuch thing in the world: but onelyonly in that ſenſe the Pelagians and Arminians doe aſſert it. About words we will not contend, we grant man in the ſubſtance of all his actions, as much power, libertie and freedome, as a meere created nature is capable of: We grant him to be free in his choyce, from all outward coaction, or inward naturall neceſſitie, to worke according to election, and deliberation, ſpontaneouſly embracing what ſeemeth good unto him: Now call this power, Free-will, or what you pleaſe, ſo you make it not ſupreme, independent, and boundleſſe, we are not at all troubled. The impoſition of names, depends upon the diſcretion of their inventers. Againe, even in ſpirituall things, we deny that our wils are at all debarred, or deprived of their proper libertie: but here we ſay indeed, that we are not properly free, untill the Sonne make us free: no great uſe of freedome, in that, wherein we can doe nothing at all: we doe not claime ſuch a libertie, as ſhould make us deſpiſe the grace of God,mHomo non libertate gratiam, ſed gratia libertatem, aſſ… quitur: Aug. whereby we may attaine true libertie indeed, which addeth to, but taketh nothing from our originall freedome. But of this, after I have ſhewed what an Idol the Arminians make of Free-will: onelyonly take notice in the enterance, that we ſpeake of it now, not as it was at firſt, by God created, but as it is now, by ſinne corrupted: yet being conſidered in that eſtate alſo, they aſcribe more unto it, then it was ever capable of: as it now ſtandeth, according to my formerly propoſed method, I ſhall ſhew, firſt, what-inbred native vertue they aſcribe unto it, and with how abſolute a dominion, and ſovereignty, over all our actions, they endow it: ſecondly, what power they ſay it hath, in preparing us for the grace of God: thirdly, how effectually operative it is, in receiving the ſaid grace: and with how little helpe thereof, it accompliſheth the great worke of our converſion: all briefely with ſo many obſervations, as ſhall ſuffice to diſcover their proud errors in each particular.
nLibertas Arbitrii conſiſtit in eo, quod homo, poſitis omnibus requiſitis ad volendum, indifferens tamen, ſit, ad volendum vel nolendum hoc vel illud: Armin. art. perpend. fol. 11.Herein, ſaith Arminius, conſiſteth the libertie of the will: that all things required to enable it, to will any thing, being accompliſhed, it ſtill remaines indifferent to will, or not, and all of them at the Synode: oVoluntatem comitatur proprietas quaedam inſeperabilis quam libertatem vocamus: a qua voluntas dicitur, potentia quae poſitis omnibus praerequiſitis ad agendum neceſſariis, poteſt velle, & nolle aut velle & non velle: Remon. in. act. Synod. fol. 16.There is, ſay they, accompanying the will of man, an inſeparable propertie, which we call libertie, from whence, the will is termed a power: which, when all things prerequired as neceſſary to operation are fulfilled, may will any thing, or not will it: that is, our free-wils have ſuch an abſolute, and uncontrollable power, in the territory of all humane actions, that no influence of Gods providence, no certaintie of his decree, no unchangeableneſſe of his purpoſe, can ſway it at all in its free determinations: or have any power with his Highneſſe, to cauſe him to will, or reſolve, on any ſuch act as God by him intendeth to produce; take an inſtance, in the great worke of our converſion:pOmnes irregeniti habent Lib. Arbit. & potentiam Spiritui Sancto reſiſtendi: gratiam Dei oblatam repudiandi, conſilium Dei adverſus ſe contemnendi, Evangelium gratiae repudiandi, ei qui cor pulſat non ap…riendo: Armin. artic. perpend. All unregenerate men, ſaith Arminius, have by vertue of their free-will, a power, of reſiſting the holy Spirit, of reiecting the offered grace of God, of contemning the counſell of God, concerning themſelves: of refuſing the Goſpel of grace, of not opening the heart, to him that knocketh: What a ſtout Idol is this, whom neither the holy Spirit, the grace, and counſell of God, the calling of the Goſpel, the knocking at the doore of the heart, can move at all, or in the leaſt meaſure, prevaile againſt him: Woe be unto us then▪ if when Gods cals us, our free-will be not in good temper, and well diſpoſed to hearken unto him: for it ſeemes, there is no dealing with it, by any other waies, though powerfull and Almightie. ForqPoſitis omnibus operationibus gratiae quibus Deus in converſione noſtri uti poſſit, manet tamen, converſio ita in noſtra poteſtate libera, ut poſſimus non converti: hoc eſt noſmet ipſos convertere vel non convertere: Cor. ad Bog. fol 263. grant (ſaith Corvinus) all the operations of grace, which God can uſe, in our converſion, yet converſion remaineth ſo, in our owne free power, that we can be not converted, that is, we can either turn or not turne our ſelves: where the Idol plainly challengeth the Lord to work his utmoſt; and tels him, that after he hath ſo done, he will doe what he pleaſe: his infallible preſcience, his powerfull predetermination, the morall efficacie of the Goſpel, the infuſion of grace, the effectuall operation of the holy Spirit; all are nothing: not at all availeable in helping or furthering, our independent wils in their proceedings: well then? in what eſtate, will you have the Idol placed?rNon poteſt Deus Lib. Arbit. integrum ſervare, niſi tam peccare hominem ſineret quam bene agere: Corvin: ad Molin. cap. 6. In ſuch a one, wherein he may be ſuffered to ſin, or to do well at his pleaſure, as the ſame Authour intimates: it ſeemes then as to ſinne, ſo nothing is required, for him to be able to doe good, but Gods permiſſion? No? For ſSemper Remonſtrantes ſupponunt liberam obediendi potentiam, & non obediendi: ut qui obediens eſt idcirco obediens cenſeatur, quia cum poſſit non obedire. obedit tamen, & … contra: Rem. Apol. p 70.the Remonſtrants (as they ſpeake of themſelves) doe alwaies ſuppoſe a free power, of obeying, or not obeying, as well in thoſe who doe obey, as in thoſe who do not obey: that he that is obedient, may therefore be counted obedient, becauſe he obeyeth, when he could, not obey; and ſo on the contrary: where, all the praiſe of our obedience, whereby we are made to differ from others, is aſcribed to our ſelves alone, and that free power that is in us: now this they meane, not of any one act of obedience, but of faith it ſelfe, and the whole conſummation thereof.tQuod ſi quis dicat omnes in univerſum homines, habere potentiam credendi ſi velint, & ſalutem conſequendi: & hanc potentiam eſſe naturae hominum divinitus collatam, quo tuo argumento cum confutabis? Armin. Antip. fol. 272. For if a man ſhould ſay, that every man in the world of beleeving if he will, and of attaining ſalvation, and that this power is, ſettled in his nature, What Argument have you to confute him, ſaith Arminius triumphantly to Perkins.
Where the ſophiſticall Innovator, as plainly confounds grace and nature, as ever did Pelagius: that then, which the Arminians claime here in behalfe of their free-will, is an abſolute independence on Gods providence, in doing any thing, and of his grace, in doing that which is good. A ſelfe-ſufficiencie in all its operations, a plenarie indifferencie, of doing what we will, this, or that, as being neither determined to the one, nor inclined to the other, by any over-ruling influence from heaven: ſo, that the good acts of our wils, have no dependence on Gods providence, as they are acts, nor on his grace, as they are good: but in both regards, proceed from ſuch a principle within us, as is no way moved duplicate page duplicate page by any ſuperiour Agents: Now the firſt of theſe, we deny unto our wils, becauſe they are created, and the ſecond, becauſe they are corrupted: their creation hinders them from doing any thing of themſelves, without the aſſiſtance of Gods providence, and their corruption, of doing any thing that is good without his grace: a ſelfe-ſufficiencie for operation, without the effectuall motion of Almightie God, the firſt cauſe of all things, we can allow neither to men, nor Angels, unleſſe we intend, to make them Gods: and a power of doing good, equall unto that they have of doing evill, we muſt not grant to man by nature, unleſſe we will deny the fall of Adam, and fancie our ſelves ſtill in Paradice: but let us conſider theſe things apart.
Firſt, I ſhall not ſtand to decipher the nature of humane libertie, which perhaps would require a larger diſcourſe, then my propoſed Method will beare: it may ſuffice, that according to my former intimation, we grant as large a freedome and dominion to our wils, over their owne acts, as a creature ſubject to the ſupreame rule of Gods providence, is capable of: endued we are, with ſuch a libertie of will, as is free from all outward compulſion, and inward neceſſitie, having an elective facultie of applying it ſelfe, unto that which ſeemes good unto it: in which its free choice notwithſtanding, it is ſubſervient to the decree of God, as I ſhewed before, Chapter 4. Moſt free it is in all its acts, both in regard of the object it chooſeth, and in regard of that vitall power, and facultie, whereby it worketh, infallibly complying with Gods providence, and working by vertue of the motion thereof: but ſurely to aſſert ſuch a ſupreme independency, and every way unbounded indifferencie, as the Arminians claime, whereby all other things requiſite being preſuppoſed, it ſhould remaine abſolutely in our owne power, to will, or not to will, to doe any thing, or not to doe it, is plainly to deny that our wils are ſubject to the rule of the moſt High. It is granted, that in ſuch a chymaericall fancied conſideration of free-will, wherein it is looked upon as having no relation to any act of Gods, but onelyonly its creation, abſtracting from his decree, it may be ſaid: to have ſuch a libertie in regard of the object: but the truth is, this divided ſenſe, is plaine nonſenſe, a meere fiction of ſuch an eſtate, wherein it never was, nor ever can be, ſo long as men will confeſſe any Deitie but themſelves, to whoſe determinations they muſt be ſubject: untill then more ſignificant termes may be invented for this free power in our nature, which the Scripture never once vouchſafed to name, I ſhall be content to call it with Proſper, uLib. Arbit. eſt rei ſibi placitae Spontaneus appetitus: Proſp. ad Collat. cap. 18. p. 379.a Spontaneous appetite of what ſeemeth good unto it; free from all compulſion, but ſubſervient to the providence of God: and againſt its exaltation, to this height of independencie, I oppoſe.
Firſt, every thing that is independent of any elſe in operation, is purely active, and ſo conſequently a God: for nothing but a divine will can be a pure act, poſſeſſing ſuch a libertie by vertue of its owne eſſence: every created will, muſt have a libertie by participation, which includeth ſuch an imperfect potentiality, as cannot be brought into act, without ſome praemotion (as I may ſo ſay) of a Superiour Agent: neither doth this motion being extrinſecall, at all prejudice the true libertie of the will, which requireth indeed, that the internall principle of operation be active and free, but not, that, that principle be not moved to that operation, by an outward Superiour Agent: nothing in this ſenſe, can have an independent principle of operation, which hath not an independent being: it is no more neceſſary, to the nature of a free cauſe, from whence a free action muſt proceed, that it be the firſt beginning of it; then it is neceſſarie to the nature of a cauſe, that it be the firſt cauſe.
Secondly, if the free acts of our wils are ſo ſubſervient, to the providence of God, as that he uſeth them to what end he will, and by them effecteth many of his purpoſes, then they cannot of themſelves, be ſo abſolutely independent as to have in their owne power, every neceſſarie circumſtance, and condition, that thoy may uſe, or not uſe at their pleaſure: Now the former is proved, by all thoſe reaſons, and Texts of Scripture, I before produced, to ſhew that the providence of God overruleth the actions and determineth the wils of men, freely to doe, that which he hath appointed: and truely were it otherwiſe, Gods dominion over the moſt things that are in the world, were quite excluded, he had not power to determine, that any one thing, ſhould ever come to paſſe, which hath any reference to the wils of men.
Thirdly, all the acts of the will, being poſitive entities, were it not previouſly moved, by God himſelfe, in whom we live, move, and have our being, muſt needs have their eſſence and exiſtence, ſolely from the will it ſelfe: which is thereby made foreign, a firſt and ſupreame cauſe, indued with an underived being: and ſo much to that particular.
Let us now in the ſecond place, looke upon the power of our free-will, in doing that which is morally good: where we ſhall finde not onelyonly an eſſentiall imperfection, in as much as it is created, but alſo, a contracted defect, in as much as it is corrupted: the abilitie which the Arminians aſcribe unto it, in this kinke, of doing that which is morally and ſpiritually good, is as large as themſelves will confeſſe to be competent unto it, in the ſtate of innocencie: even a power of beleeving, and a power of reſiſting the Goſpel: of obeying, and not obeying: of turning, or of not being converted.
The Scripture, as I obſerved before, hath no ſuch terme at all, nor nothing equivalent unto it: but the expreſſions it uſeth, concerning our nature and all the faculties thereof, in this ſtate of ſinne and unregeneration, ſeeme to imply the quite contrary: as that we are in bondage: Heb. 2. 15. dead in ſinne: Epheſ. 2. 3. and ſo free from righteouſneſſe, Rom. 6. ſervants of ſinne: ver. 16. under the reigne and dominion thereof: verſ. 12. all our members being inſtruments of unrighteouſneſſe: verſ. 13. Not free indeed, untill the Sonne make us free, ſo that this Idol of free-will, in reſpect of ſpirituall things, is not one whit better, then the other Idols of the heathen: Though it looke like ſilver and gold, it is the worke of mens hands, it hath a mouth, but it ſpeakes not, it hath eyes but it ſees not, it hath eares but it heares not, a noſe but it ſmels not, it hath hands, but it handleth not, feet but it walkes not, neither ſpeaketh it through the throat, all they that made it, are like unto it, and ſo is every one, that truſteth in it: O Iſrael truſt thou in the Lord, &c. That it is the worke of mens hands, or a humane invention, I ſhewed before: for the reſt: it hath a mouth, unacquainted with the myſteries of godlineſſe, full onelyonly of curſing and bitterneſſe: Rom. 3. 14. ſpeaking great ſwelling words: Iude verſ. 16. great things and blaſphemies: Revel. 13. 5. a mouth cauſing the fleſh to ſinne: Eccleſ. 6. 5. his eyes are blinde, not able to perceive thoſe things that are of God, nor to know thoſe things that are ſpiritually diſcerned, 1 Cor. 2. 14. eyes before which there is no feare of God: Rom. 3. 18. his underſtanding is darkened, becauſe of the blindneſſe of his heart, Epheſ. 4. 18. wiſe to doe evill, but to doe good, he hath no knowledge, Ierem. 4. 22. So that without farther light, all the world, is but a meere darkeneſſe: Iohn 1. 5. he hath eares, but they are like the eares of the deafe Adder, to the word of God, refuſing to heare the voyce of the Charmer, charme he never ſo wiſely, Pſal. 54. 8. beeing dead, when this voyce firſt cals it: Iohn 5. 25. eares ſtopped, that they ſhould not heare, Zach. 8. 11. heavie eares, that cannot heare, Iſa. 6. 10. a noſe, to which the Goſpel is the ſavour of death, unto death: 2 Cor. 2. 16. hands full of blood, Iſa. 1. 15. and fingers defiled with iniquitie, Chap. 59. 3. feet indeed, but like Mephiboſheth, lame in both by a fall, ſo that he cannot at all walke in the path of goodneſſe: but ſwift to ſhed blood, deſtruction and miſerie are in their waies, and the way of peace they have not knowne, Rom. 3. 15, 16, 17. Theſe and divers other ſuch endowments, and excellent qualifications, doth the Scripture attribute to this Idol, which it cals the old man, as I ſhall more fully diſcover in the next Chapter: and is not this a goodly Reed whereon to rely, in the paths of godlineſſe? a powerfull Deitie, whereunto we may repaire, for a power to become the ſonnes of God? and attaining eternall happineſſe? the abilities of Free-will in particular, I ſhall conſider hereafter, now onelyonly, I will by one or two reaſons ſhew, that it cannot be the ſole and proper cauſe, of any truely good, and ſpirituall act well pleaſing unto God.
Firſt, all ſpirituall acts well pleaſing unto God, as faith, repentance, obedience, are ſupernaturall: fleſh and blood revealeth not theſe things: not of blood nor of the will of the fleſh, nor of the will of man: but of the will of God: Iohn 1. 13. That which is borne of the fleſh, is fleſh; and that which is borne of the ſpirit, is ſpirit: Iohn 3. 6. Now to the performance of any ſupernaturall act, it is required, that the productive power thereof be alſo ſupernaturall, for nothing hath an activitie in cauſing above its own ſphere, nec imbelles generant feroces aquilas columbae: but our free-will is a meerly naturall faculty, betwixt which, and thoſe ſpirituall ſupernaturall acts, there is no proportion, unleſſe it be advanced above its owne or be by inherent habituall grace. Divine Theologicall vertues, differing even in the ſubſtance of the act from thoſe morall performances about the ſame things, to which the ſtrength of nature may reach, (for the difference of acts, ariſeth from their formall objects, which to both theſe are divers) muſt have another principle and cauſe, above all the power of nature: in civill things, and actions morally good, in as much as they are ſubject to a naturall perception, and doe not exceed the ſtrength of our owne wils, this facultie of Free-will may take place, but yet, not without theſe following limitations. Firſt, that it alwaies requireth the generall concurſe of God, whereby the whole ſuppoſitum in which Free-will hath its ſubſiſtence, may be ſuſtained: Matth. 10. 29. 30. Secondly, that we doe all theſe things imperfectly and with much infirmitie, every degree alſo of excellency, in theſe things muſt be counted a ſpeciall gift of God: Iſa. 26. 12. Thirdly, that our wils are determined by the will of God, to all their acts and motions in particular: but to doe that which is ſpiritually good, we have no knowledge, no power.
Secondly, that concerning which, I gave one ſpeciall inſtance, in whoſe production the Arminians attribute much to Free-will, An ulla actio S. S. immediata in mentem aut voluntatem, neceſſaria ſit, aut in Scriptura promittatur ad hoc, ut quis credere poſſit verbo extrinſecus propoſito, negativam tuebimur: Epiſcop. diſput. privat.is Faith; this they affirme (as I ſhewed before) to be in-bred in nature, every one having in him from his birth, a naturall power to beleeve in Chriſt and his Goſpel: for Epiſcopius denies, that any action of the holy Spirit, upon the underſtanding, or will, is neceſſarie, or promiſed in the Scripture, to make a man able to beleeve the word preached unto him: So that it ſeemes, every man hath at all times, a power to beleeve, to produce the act of faith, upon the revelation of its object, which groſſe Pelagianiſme is contrary.
Firſt, to the doctrine of the Church of England, affirming that a man cannot ſo much as prepare himſelfe, by his owne ſtrength to faith and calling upon God, untill the grace of God by Chriſt, prevent him that he may have a good will: Artic.
Secondly, to the Scripture teaching that it is the worke of God that we do beleeve: Ioh. 6. 29. It is not of our ſelves, it is the gift of God: Epheſ. 2. 8. To ſome it is given to know the myſteries of the kingdome of heaven: Matth, 13. 11. And what is peculiarly given to ſome, cannot be in the power of every one: To you it is given on the behalfe of Chriſt to beleeve on him, Phil. 1. 29. Faith is our acceſſe or coming unto Chriſt, which none can do, unleſſe the Father draw him, Ioh. 6. 44. and he ſo draweth, or hath mercy, on whom he will have mercy, Rom. 9. 19. and although Epiſcopius rejects any immediate action of the holy Spirit, for the ingenerating of faith, yet Saint Paul affirmeth, that there is no leſſe effectuall power required to it: then that which raiſed Chriſt from the dead, which ſure was an action of the Almightie Godhead. That we may know, ſaith he, what is the exceeding greatneſſe of his power to usward, who beleeve according to the working of his mightie power, which he wrought in Chriſt, when he raiſed him from the dead, Epheſ. 1. 19, 20. So that let the Arminians ſay what they pleaſe, recalling that I write to Chriſtians, I will ſpare my labour of further proving, that faith is the free gift of God: and their oppoſition to the truth of the Scripture in this particular, is ſo evident to the meaneſt capacitie, that there needs no recapitulation, to preſent the ſumme of it to their underſtandings.