Gods Free Grace and Mans Free Will, Treatise

Gods Free Grace and Mans Free Will · Treatise

p. 1Matth. 23.37, 38.

Ierusalem, Ierusalem, which killest the Prophets, and st… …est them which are sent to thee, how often would I hauehave gathered thy children together, as the hen gathereth her chickens vnderunder her wings, and ye would not!

Behold, your habitation shall be left vntounto you desolate.

THis whole chapter cōtaines a Sermon that our Sauiour Christ made to the Iewes at Ierusalem. It hath two parts. The first, is a reproofe of the Iewish Doctours, namely the Scribes and Pharisies for sundrie vices, from the beginning of the chapter to the 36. verse. The second, is an Inuectiue against Ierusalem, in the words which I hauehave now read: Ierusalem, Ierusalem, which killest the Prophets, &c. In the Inuectiue two things are to be considered, the Rebellion of Ierusalem in the 37. verse, and the punishment of this sinne, verse 38.

p. 2Touching the Rebellion it selfe three things are set downe, the place & p…rsons in the wordes Ierusalem, Ierusalem: the degree and practise of rebellion, in these wordes, which killest the Prophets, &c. the manner and forme of their rebellion, in these words, How oft wold I hauehave gathered you, & ye wold not.

According to the order of the holy Ghost, first I will begin with the place. It is a wonder that Ierusalem of all the places in the world, should be charged with the height of rebellion against God. For it was the citie of God, and had prerogatiues aboue all cities in the world.Rom. 9.5.Rom 9:5 Saint Paul hath noted seuen of them. The first is, that they were Israelites, that is, of the posteritie of Iacob: the second is Adoption, in that they were reputed and called the children of God: the third is, that they had the glorie of God, that is, the Mercy-seat, the pledge of the presence of God: the p. 3fourth is the Couenants, that is, the two tables of the couenant: the fifth is the giuing of the law, namely of the Iudiciall and ceremoniall Lawe: the sixth is, the vvorship of God, the publike solemnitie whereof was tied to the Temple at Ierusalem: the seuenth, that to them pertained the promises made to the Patriarkes touching the Messias. To these,Micah 4.…Mic 4 the prophet Micah addeth the eight priuiledge, that the first Church of the New Testament, should be gathered in Ierusalem, and that consequently, the preaching of the Gospel should passe thence to all nations. Now, for all these blessings and mercies, Christ our Sauiour cries out and complaines of Ierusalems rebellion. And this is not the first time of his complaint. In the daies of the prophet Isai he saith,Isa. 5.…Isa 5 that when he had done all that he could doe for his vineyarde, it brought forth nothing but wilde p. 4grapes.Ezech. 16. all.Ezek 16 By the prophet Ezechiel he sets downe a long catalogue of his blessings to this people, and withall a catalogue of their vnthankfulnes. Hence it appeares, that where God shewes the greatest merciemercy, there oftentimes is the greatest wickednes and vnthankfulnes. And this is partly verified in this land, for within the compasse of this fourtie yeares, we hauehave receiued great blessings from God both for this life and for the life to come, specially the Gospel with peace and protection: and the like hauehave not bin seene in former ages: yet there was neuer more vnthankfulnes then now. For now commonly men are wearie of the Gospel, and begin to decline from that which they hauehave bin: and the care to please God and doe his will is accounted but a curious precisenes of many.

Secondly hence it may be gathered, that God doth not tie the infallible assistance p. 5of his spirit to any place or cōdition of men. If euer any citie in the world had this priuiledge it was Ierusalem. But Ierusalem which was the seat and habitation of God, had not this priuiledge, because it is here cha… ged with rebellion against God. No place therfore nor cōdition of mē hath it. It is alleadged that God hath made a promise to the order of Priesthood: the priests lips shall preserue knowledge, Math. 2.7.Matt 2:7and thou shalt require the law at his mouth. I answer, that these words are not a promise but a commandement. For sometimes wordes of the future tense are put for wordes imparatiue. And therefore the sense is this, The Priests lips shall keepe, that is, let them keepe knowledge. Againe it is alledged that we are commanded to heare the Scribes and pharisies;Math. …3.….Matt 3 because they sit in Moses chaire. I answer, that the Chaire of Moses is not a place or seat, p. 6but the doctrine of Moses:August. epist. …66. and to this doctrine, I graunt, the spirit of God is annexed, when it is truly taught and beleeued. Thirdly it is alleadged, that God hath promised the spirit of truth to lead men into all truth.Ioh. 16.13.John 16:13 I answer, that this promise doth not directly and absolutely concerne all beleeuers, or all Ministers, but onelyonly the Apostles, to whome it was made: and not to them for all times & in all actions, but onelyonly while they were in the Execution of their Apostolicall ministerie, which stands in the foūding of the church of the new testamēt, partly by publishing the Gospel, and partly by writing the Scriptures of the New Testament. In a word, no Scripture can be brought to prooue that, God hath, doth, or will binde his spirit to any particular place or persons. Here then falls to the ground three popish cōceits. The first, though the members of the Catholike p. 7church may seuerally erre: yet they can not erre, when they are together in a generall Councell lawfully assembled: the second, that the Pope cannot erre in his consistorie: the third, that personall succession is a marke of the catholike Church: which neuertheles may be seuered from the spirit of God, as we see.

Where our Sauiour Christ, vseth a repetition, saying, O Ierusalem, Ierusalem; he doth three thinges therein. First he signifies thereby that he takes it for a wonder, and for a thing incredible that the Iewes after so many blessings should be so exceedingly vnthankfull. Secondly he testifies hereby his own detestation of their vnthankfulnes. Thirdly by this repetition he doth awake the Iewes and stirre them vp to a serious consideration and loathing of this their sinne: and he doth (as it were) proclaime the same vntounto vsus. p. 8And not without cause: for in vnthākfulnes there be two grieuous sinnes against God, false witnes bearing, and iniustice. False witnes bearing: because the vnthankfull person denies in his heart God to be the fountaine and giuer of the good things he hath, and he ascribes them to his owne wisdome, goodnes, strength, indeauour. Iniustice: because he yeelds not to God the duties, which he owes vntounto him for his blessings.

The second point to be considered is the degree of the Iewish rebellion. Dauid makes three degrees hereof: the first is to walke in the counsell of the vngodly, the second is to stand in the way of sinners, the third is to sit down in the skorners chaire, and this is the very top of desperate rebellion and the sinne of Ierusalem. For when Christ saith [which killest the prophets, and stonest them which are sent vntounto thee] he p. 9notes out three sinnes in this citie. Impenitencie, whereby they perseuered in their wicked waies without hope of amendment: sacrilegious and prophane contempt of God & the meanes of their saluation: crueltie in shedding of blood. And by crueltie I meane not one or two actions of crueltie, but an habit therein and the custome thereof: for the wordes are thus to be read, Ierusalem killing the Prophets, and stoning them that are sent to thee: where stoning and killing, signifie not one acte, but a continuance and multiplication of acts, that is, a custome in shedding of blood.

It may be demāded how the Iewes should grow to this height of wickednes. I answer thus. In eueryevery actuall sinne there be foure things distinctly to be considered; the fault, 1. culp….which is the offence of God in any action:2. reatus. the guilt or obligation to punishment for the p. 10fault:3. poena. the punishment it selfe which is death:4. macula. a blot or spot set in the foule of him that sinneth, and that by the fault or offence: and this blot is nothing els but a pronesse to the sinne committed, or to any other sinne. In the sinne of our first parents, besides the fault, guilt, punishment, there followed a blot or deformitie in the soule, which was the losse of Gods image and the disposition of their hearts to all manner of euills. Since the fall of Adam, he that commits an actuall offence, besides the fault, guilt, punishment, imprints in his heart a new blot and that is an increase of his naturall pronesse to sinne: euen as the dropsi-man the more he drinks the more he may, and by drinking he increaseth his thirst. Thus the Iewes by custome in sinning attaine to an height in wickednes▪ because eueryevery act of offence hath his blot, and the multiplication of acts offensiue, is the continuall p. 11increase of the blot or blemish of the soule till the light of nature be extinguished, and men come to a reprobate sense. This must be a warning to all men to take heede least they commit any offēce against God in thought, word, or deede, considering eueryevery offence imprints a blot in the soule.

Secondly it may be demanded, how Ierusalem growen to this height of Rebellion, can truly be called the holy Citie, or the Citie of the great king. Math. 27.53. and 5.35.Matt 27:53Matt 5:35I answeare two waies. First, there were many holy men and women in Iurie and Ierusalem, that truly serued God and waited for the kingdome of Christ, as Ioseph, Marie, Zacharie, Elizabeth, Anna, Simeon, Nichodemus, Ioseph of Aramathea, and many others. Now a Church is named not of the greater but of the better part: as an heape of corne is so called, though there be more chaffe then corne. Secondly I answer that a people or p. 12Church that hauehave forsaken God, remaines still a reputed Church, till God forsake thē, as a wife cōmitting adulterie remaines stil a supposed wife, til her husband giuegive her the bil of diuocemēt. Ierusalem indeede had forsaken God, but God had not forsaken Ierusalem. For there he preserued still the temple, and his worship: yea, when Ierusalem had condemned and crucified Christ, S. Peter inspired by the holy Ghost saith still,Act. 2.39.Acts 2:39 To you belong the promises, and to your children. And Ierusalem did not vtterly cease to be a Citie or Church of God, till they contradicted & blasphemed the Apostolicall ministery: for thē & not before the Apostles withdrew thēselues frō the fellowship of the Iewes. Here we see a depth of merciemercy in God: for though the Iewes for their parts had deserued a thousand thousand times to be forsaken, yet God for his part did not forsake them p. 13but still pursued thē with merciemercy. And we are taught hereby not to giuegive any sentēce of the persons of euill men. For though they forsake God, yet know we not, whether God hauehave forsaken them or no.

In this example of Ierusalems Rebellion, we learne many things. First in it we may he hold the vilenes of mans nature, and our violent pronesse to sinne. For the Iewes went about to abolish and quench as much as they could the doctrine of saluation; yea to quench it with blood, and which is more with the blood of the prophets: and this shewes that man drinkes iniquitie, as the fish drinks in water.Iob 15.16.Job 15:16

Secondly in Ierusalem we may behold the desperate condition of the Church of Rome at this day. For it followes in Rebellion, nay it goes beyond Ierusalem. If any man will indifferently consider, it will appeare that p. 14by the whore of Babylon is meant the presēt church of Rome:Apoc. 17.6.Rev 17:6 & this whore is said to be drunke with the blood of the Saints. The locusts out of the bottomlesse pit goe to the kings of the earth to stirre thē vp to warre against the Church of God.…. 16.14. And these locusts are in all likelihoode, swarmes of monkes, fryers, & Iesuits of the church of Rome. And we hauehave foūd it by long and much experience, that they of the Romane Church hauehave long thirsted for the bloode of prince and people in this land.

Thirdly we are here taught to exercise our selues in the duties of meeknes, goodnesse, peace to all men. The prophet Isai saith that men in the kingdome of Christ, shall not applie their swords and speares to the hurt of any, as the Iewes here doe, but shall turne them to instruments of husbandrie, as mattocks and sithes.Isa. 2.4.Isa 2:4 Whereby is signified p. 15that men truly regenerate shall lay aside all purpose and minde of doing any hurt, and shall giuegive themselues to doe the good they can. Againe he saith that the wolfe and the lambe shall dwell togither:c. 11. v. 19. and that there shall be no hurt in all the holy mount of God. The deuill by the sinne of our first parents, of men made vsus beasts, lyons, wolfes, tygers, beares, cockatrices: and Christ again of beasts hath made vsus his lambs and sheepe in respect of meeknes and patience.

Fourthly we are here taught not to oppose our selues against the Ministers of God, but without pride and fiercenes to yeeld subiection and obedience to their Ministerie.Isa. 11.6.Isa 11:6 Isai foretels that in the Church of the New Testament a little childe, that is, Ministers otherwise weake and silly men, shall by their doctrine rule and guide wolfes, leopards, lyons, that is, fierce and cruell p. 16men by nature. My people (saith the Lord) shall come willingly in the day of assembly: Psal. 110.3.Ps 110:3and the sheepe of Christ heare his voice and follow him. Ioh. 10.28.John 10:28The Iewes arraigne and iudge the prophets that are sent vntounto them: but we must suffer them in their ministerie to arraigne and iudge vsus, that we be not iudged of the Lord. Againe, the Iewes kill their teachers: but we must permit our teachers after a sort to kill vsus: for their ministerie must be as it were a sacrificing knife to kill the old man in vsus,Rom. 15.16.Rom 15:16 that we may be an acceptable offering vntounto God.

Lastly Ministers of the word, must learne hence not to be troubled, if they be hated and persequuted of men. For this befell the holy prophets of God and that in the citie of Ierusalem.

The third point is the manner or forme of their Rebellion. In it I consider foure things. 1The will of God against p. 17which the Iewes rebell, I would: 2the wil of the Iewes rebelling, ye would not: 3the concord of both, I would, ye would not: 4the manner of Gods will, He wills their saluation in louelove, I would hauehave gathered you as an hen gathereth her chickens: in patience, How oft would I? Before I come to hādle these points in particular, I wil set downe a general preamble touching the nature of will.

Will is a power of willing, nilling, choosing, refusing, suspending, which depends on reason. By power I meane an abilitie or created facultie: and it is so properly in men and Angels: but in God onelyonly by analogie or proportion. Because his will is his essence or godhead indeede. Secondly, I say it is a power of willing, &c. because to will, nill, choose, refuse, suspend, that is, neither to will nor to nill, are the proper effects of will whereby it is knowne and discerned. Lastly, I say it p. 18depends on reason, because it is incident onelyonly to natures reasonable; as God, Angels, men: and because, though it goe against good reason, yet it is not without reason altogether. When a man knowes & approoues that which is good, and yet doth the contrarie: it is because it seemes good to him to do the contrarie. And in eueryevery act of will there are two things, Reason to guide, and Election to assent or dissent.

Will hath his propertie, and that is the Libertie of the will, which is a freedome from compulsion, or constraint, but not from all necessitie. From compulsion; because compulsion and will be contrarie, and where compulsion takes place there will giues place, and will constrained is no will. Neuerthelesse will and necessitie may stand together. God wills many things of absolute necessitie, as the eternall generation of the Sonne, the proceeding of p. 19the Holy ghost, the doing of iustice and such like: and he wills them with most perfect libertie of will. The good angels will their owne hapines and the doing of iustice, and that of necessitie; for they cannot will to sinne or to be in miserie: and all this they will most freely. Nay the necessitie of not sinning is the glorie and ornament of will: for he that doth good so as he cannot sinn, is more at libertie in doing good, then he that can doe either good or euill. When the creature is in that estate that it willingly serues God & cannot but serue God, then is our perfect libertie. Againe, the libertie of will since the fall of man is ioyned with a necessitie of sinning, because it stands in bondage vnderunder sinne; in this respect it is fitly tearmed of Augustine,Tract. in Ioh. 53. De corrept. & grat. c. 13. the bondfree will. Wherefore we may not imagine in the will a Libertie which is a freedome from all necessitie. That p. 20this may the better appeare, let vsus consider the kinds of necessitie. There is a simple or absolute necessitie, when a thing cannot possibly be otherwise: thus we say there is a God, and he is righteous, &c. This necessitie stands not with the will of the creature; yet doth it stand with Gods wil, in whom an absolute necessitie of holinesse and goodnes is ioyned with absolute freedome of will. Againe there is a necessitie by violence or compulsion, and this abolisheth freedome and consent of will. Thirdly there is a necessitie of infallibilitie, or of consequence, when some thing followes necessarily vponupon a supposed antecedent, as namely vponupon the determination and decree of God. This necessitie and freedō of will may both stand together.Greg. Arim. l. 2 dist. 20. in fine▪ an sufficere ad rationē voluntatii si à sciente & voluntario committatur. For to the doing of a voluntarie action it is sufficient, that it proceede of iudgement & hauehave his beginning from within the will, p. 21though otherwise in respect of Gods will it be of vnchangeable necessitie. The certentie of Gods decree doth not abolish the consent of mans will, but rather order it and mildly incline or draw it forth. And the thing that is directly contrarie to freedome of will is compulsion: because it abolisheth consent.

The libertie of will stands in a double power. The first is, when it wills any thing, of it owne selfe to be apt and able to nill the same; and so on the contrarie: and it is called in schooles the libertie of contradiction: the second is, when it wills any thing to be able to will an other thing or the contrarie. As for example: when God willed the creation of the world, he could hauehave nilled the same: and when he willed the creation of one world, he could hauehave willed the creatiō of mo worlds. And this latter is called the libertie of p. 22contrarietie.

Will by this libertie is distinguished frō the inclinations of natural Agents, which alwaies shew themselues in the same manner. Put matter to the fire, it burnes alwaies & it can not but burne. Cast vp a stone into the aire, it fals down alwaies and can not but fall downe. Secondly will by this libertie is distinguished from the appetite of beasts: for it followes sense, and in choosing or refusing keeps alwaies one order. The sheep flies the wolfe: and all sheep doe so at all times and in all places. Bees gather honie, and they doe so alwaies and in all places, and they can doe no otherwise. When the beast in the field, chooseth one hearb, and refuseth another, there is a shewe of libertie, yet no true libertie. For that which it choseth or refuseth once, it choseth or refuseth alwaies in the same manner.

Thus much of the generall nature of p. 23will: now I come to the points in hād. The first is touching the wil of Christ, I would. According to the two natures of Christ: so be there two wills in him, the will of his godhead and the will of his manhood. Some thinke that these words are ment of the will of his manhood. For they suppose him heere to speake as the minister of circumcision, and consequently as a man.Rom. 15.8.Rom 15:8 This I thinke is a truth, but not all the truth. Because the thing which he willeth namely the gathering of the Iewes by the ministerie of the Prophets, was begun and practised long before his incarnation. Wherefore (as I take it) here his divine will is ment or the will of his godhead, which is also the will of the Father, and the Holy Ghost.

This will is one and the same as God is one: yet may it be distinguished on this manner.Voluntas bene-placiti. Voluntas signi. It is either the will of his good pleasure, or, his signifying p. 24will. The truth of this distinction, wee may see in earthly Princes, who beare the image of God. A king determines within himselfe according to his pleasure what shalbe done in his kingdom, and what not: this is his will. Againe he signifies some part of his secret pleasure to his subiects, as occasion shall be offred: and this is also his will. Euen so the pleasure of God within himselfe, and …e significations thereof to his creatures either in whole or in part, are bis will.

The first is mentioned, Ephes. 1.5. where Paul saith the Ephesians were predestinate according to the good pleasure of his will. That it may be rightly conceiued of vsus, I will set downe 4. things. The first is, that this will is Gods purpose or decree according to counsell. For in it these two concurre, his counsell and his decree. His counsell sees all things and all the causes of them: p. 25His decree determines what shall be done and what vndone: and he determines according to his owne eternall counsell. Yet is not counsell a rule to his will. For there is nothing higher then his will, and his counsell also is according to his will which is goodnes it selfe. And therefore by Paul,Eph. 1.11.Eph 1:11 Counsell is called, the Counsell of his will.

Secondly in Gods will there is a Soueraigntie, that is an absolute power, whereby he is Lord of all the actions that hee willeth, willing of himselfe without dependance from any, without impediment or controlement, what he will, when he will, and how he will. Thus much is signified in the parable,Mat. 20.Matt 20 May I not doe with mine owne as I will: and by Paul alleadging Moses,Rom. … I will hauehave merciemercy on whome I will hauehave merciemercy; teaching also that we are at Gods pleasure, as clay at the pleasure of the potter. This must teach vsus when p. 26we thinke or speake of Gods works & iudgements, to thinke and speake in modestie and sobrietie, with admiration, reverence, not dating to search into the reason of them, or think hardlie of them, when they sound not with our reason, contenting our selues with this that we know God to hauehave a Soueraigntie in his will, to wil at his pleasure, and his will to be good.

The third point is, that the will of God is the beginning or first cause of all things without exception, and of all their motions and actions. And it is a beginning two waies. First in regard of the existence or being of things: Secondly in regard of their goodnes. That all things in particular hauehave their Being from the wil of God as from the first efficient cause, I shew it thus. God is of that power, that nothing cā come to passe which he nilleth, or which is vtterly against his will. Therefore p. 27whatsoever comes to passe, comes to passe because he wils it either simply or in some part. A wise gouernour of a familie or of an armie, hauing all things in his owne power, suffers nothing to be done without his wil, and he desires in the very smallest matters to hauehave a stroke; and nothing hinders this desire but his owne weaknes, which is not incident to the maiestie of God. God by an vnchangeable presciēce foresees all things that shall come to passe: and therefore by an vnchangeable will he willeth the beeing of them. For Gods foreknowledge dependes on his will. Not because God foresees things to come, therefore they come to passe: but because according to Gods will they are to come to passe, therefore he foresees them. Indeede there is in God a knowledge of things that possibly may be, though they neuer be: and this knowledge goes before Gods decree. p. 48Yet the diuine knowledge of things that certenly shall be, followes the will and determination of God. To proceede further: In that God wills the beeing of all things, he makes them to be. For his will is operatiue, not seuered from his power but distinguished: and his willing of any thing is his doing of it: and therefore it pleaseth the Holy ghost to signifie the will of God by an operatiue word or commandement: In the beginning God said, let there be this and that, and it was so: now this commanding word was his will. Againe, Man liues by eueryevery word of God, that is, by any thing that God in his pleasure wills to be our foode. Things in respect of beeing must hauehave dependance on the will of God, or on themselues, or on some other thing. If they depend on themselues for their beeing, they are Gods: if they depend on any other thing without and beside p. 49God, that thing is god also. It remaines therefore that all things and acts in the world considered as Acts, hauehave their beeing by a dependance on God as on the highest cause, or the cause of causes. This doctrine must be remembred. For it is the foundation of true patience: when we consider, whatsoeuer comes to passe befalls vsus according to the will of God.Iob. 1.2….Job 1:2 VponUpon this ground Iob armes himselfe to patience, and Dauid saith, I held my tongue & said nothing: Psal. 39.9.Ps 39:9because thou Lord diddest it. Secondly this doctrine is the meanes of all true comfort, whē we consider that all our afflictions are from the good pleasure of God. Thus did the primitiue church comfort it selfe, when it considered, that the Iewes, Herod, Pontius Pilate, & the rest, did nothing against Christ, but that which the counsell of God had determined before to be done And it must be out comfort,Act. 4.28.Acts 4:28 that we are predestinate p. 30to be made conformable to the image of Christ in afflictions.Rom. 8.29. Phil. 3.10.Rom 8:29Phil 3:10

Furthermore the will of God is the beginning of the goodnes of things. For a thing is not first good and then willed by God: but it is first willed by God, and thus it becomes good. This is a manifest truth, I will not stand vpō it. It may here be demanded, whence the euill in the creature, namely sinne, hath his beginning. I answer: It comes of the will of the declining creature, and not from the will of God. Yet is it not without the will of God. For though he wil not sinne properly, because he hates it: yet doth he will the being of it in the world. For in respect of the counsell of God, it is good that euill should be. And God wills the being of sinne,aanon positiuè. not because it is his will to effect, produce, or giuegive a being to it, but becausebbnegatiuè, deserendo. his will is to forsake his creature, and not to hinder the being p. 31of euill when he may: andccperillatione…. thus euill not hindred comes to passe. And whereas God foresaw it in his eternall counsell,Hogu: Malum quod non vult. e…e vult. and yet willed not to hinder it when he might, in effect he willed the beeing of it in the worlde; though simply he wills it not.

The last point is, that this will of Gods good pleasure being hiddē from vsus, is not the rule of our actions and of our faith. Moses saith,Deu. 29.29.Deut 29:29 Secret things belong to the Lord our God, and things reuealed to vsus and to our children. Hence it followes, that we doe and may (with a submission) in our wills dissent from this will of God before it is knowne to vsus, without sinne. Paul would by vertue of his Apostolicall commission hauehave preached in Asia and Bythinia, and God would not, because it is said the spirit withstood him.Act. 16.6, …▪Acts 16:6 Yet did not Paul sinne herein. One good thing may differ from another: and that p. 32which the creature sometime willeth without offence, God willeth otherwise by his most righteous pleasure. Samuel prayes for Saul otherwise then the secret pleasure of God was;…. Sam. …6.…. but when the decree of God was reuealed to him, he then stayed his praying. Here sundry men are to be reprooued that reason thus. If it be the wil of God that I shal be saued, it shall so be, howsoeuer I liue: therefore I will liue as I list. They make the secret will of God the rule of their liues, which should not be: because the reuealed will of God is the Law, or the onelyonly Rule of things to be done and beleeued.

Thus we see what the will of Gods pleasure is. Now this wil is not ment in this text, How oft would I. For the pleasure of god cānot be withstood or resisted. Isay. 46.10. My counsell shall stand, and I will do all my pleasure. But the wil here mentioned, may be resisted, and p. 33withstood, I would, ye would not.

The signifying will of God is, when he reuealeth some part and portion of his pleasure, so farre forth as it serues for the good of his creature, and for the manifestation of his iustice or merciemercy. This signifying will is not indeede the will of God properly, as the will of his good pleasure is, for it is the effect therof: yet may it truly be so tearmed. For as the effects of anger without the passion, are called anger in God: so the signe and signification of his will, may be tearmed will.

This will is propounded sometimes more plainly, sometimes more darkly. It is propounded more plainely three waies, by his word, by his permission, by his operation.

His word is his will, for so Paul saith,Rom. 12.1.Rom 12:1 Prooue what is the good wil of God And it is not his decree or pleasure, but his signifying will: because it serues to p. 34declare and manifest what is pleasing and acceptable to God, what is our dutie, and what he requires of vsus, if we desire to come to life eternall. For this cause, both the Law and the Gospel and all the commandements, prohibitions, promises and threatnings thereof, are the signifying will of God. For commandements signifie what we are to doe: prohibitions what we are to leaue vndone: promises, what good he will doe vntounto vsus: threatnings, what punishments are due to sinne. Furthermore by reasō of the word, the Ministerie and dispensation thereof is the signifying will of God. For by it God signifies his pleasure touching the saluation of men.

Diuine permission is likewise the signifying will of God. For by it he signifies, that he will not hinder the beeing of the thing permitted; and consequently that the thing permitted shall p. 35come to passe.

Thirdly eueryevery Operation or worke of God, signifies what God will hauehave done, and what must come to passe. For when a thing is done, we know thereby what is and was the pleasure of God, considering nothing comes to passe without his will.

When the signifying will is more darkly propounded, it is because some things appertaining to the said will, are concealed. And by reason of this concealement, sometime there seemes to be a contrarietie betweene the signifying will and the will of his good pleasure: but indeede there is none. And the end, why God doth so darkly signifie and propound his pleasure, is not to hurt or deceiue, but to procure the good of his creature. Examples of this kind, there be in Scripture three sorts. First of all, God sometimes propounds a commaundement to men and conceales p. 36the end of the commandement. For the endes of diuine precepts are three: one is Obedience, when God wil hauehave the thing commanded, to be don precisely as it is commanded: the other is Triall, when he wills not the thing commanded to be done absolutely, but onelyonly wills to make triall of the loialtie of his creature: the third is conuiction, when by commanding God intends to conuince his creature of disobedience. Thus parents sometime giuegive precepts to their children, that must be done: and sometime againe they giuegive a commandement, the doing whereof they intend not, but onelyonly intend thereby to make experience of the affection and dutie of their children. And sometime one man commands an other onelyonly in way of conuiction: as when the creditour saith to the bankrupt, Pay thy debt: which he neuer lookes for, and which peraduenture he minds to forgiue. p. 37Diuine precepts therefore be of three sorts, precepts of obedience, as the commandement of the moral law, precepts of triall, and precepts of conuiction. Now when the signifying wil of God is propounded in a precept, & the ende of the precept is concealed, the pleasure of God is darkly signified. God giues a commaundement to Abraham, Offer thine onelyonly sonne Isaac. Gen. 22.2.Gen 22:2The end was only to trie Abraham, & this end was concealed, til Abrahā was in doing the fact, for then the angel of the Lord staied him & said,v. 12. Now I see Abraham feares God. And the very commaudement, Offer Isaac, seemes to be flat contrarie to the will of Gods pleasure or decree: for, as it appeares by the euent, Isaac was not to be slaine: and therefore the not slaying of Isaac was decreed of God. Now then, it may be said, why should God command any thing contrarie to his decree? I answer, p. 38there is an apparent cōtrariety, by reason the end of the commandement was concealed: but indeede there is none. For as it was the decree of God that Isaac should not be offered: so also was it his decree, that Abraham should be tried in the offering of Isaac. And with this decree doth this commandement accord. For it is a commandement not so much of absolute obedience as of triall, and therefore it is a fit and conuenient meanes to accomplish the decree of God. The Lord by the hand of Moses giues a commādement to Pharao,Exod. 8.1.Exod 8:1 Let the people goe: and yet the secret pleasure & purpose of God was, that he should not let them goe. Here is contrarietie in shew, but indeed none. For it was also the decree of god, to conuince Pharao of rebellion and hardnes of heart: and to this end serues this commandement: because properly according to Gods intention it was a p. 39commandement of cōuiction: though Pharao for his part was to accept of it as of a commandement to be obeied and accomplished.

By this doctrine the publike ministerie of the word receiues a iust defence. Some are of opiniō, it is a meanes to delude the world: because in it a commandement is giuen to all without exception to repent and beleeue, and yet grace to repent and beleeue is not. But they are deceiued. For the commandement, Repent, and beleeue, though in the intent of the minister it hauehave onelyonly one end, namely the saluation of all, yet in the intention and counsell of God, it hath diuers ends. In them which be ordained to life eternall, it is a precept of obedience: because God will inable them to do that which he commandeth: in the rest it is a commandement of triall or conviction, that to vnbeleeuers their sinne might be discouered p. 40and all excuse cut off. Thus when the precept is giuen to beleeue and not the grace of faith, God doth not delude, but reprooue and convince men of vnbeleefe and that in his iustice.

The second example of the signifying will of God darkly propounded is, when God propoundes his promises concealing the exception or condition thereof. Gen. 1.28. Ye shall rule ouer the fowles of the aire, the fishes of the sea, & the beasts of the earth. And of Hierusalem the Lord saith, Psal. 132.14. This is my rest for euermore. These promises take no place now: and yet there is no contrarietie in Gods will, because the said promises must be vnderstood with their exception; vnlesse ye fall from me and prouoke mine anger by your sinnes.

The third example is, when God propoundes his threats concealing the conditions and exceptions thereof. Iud. p. 4110.13. I will, saith the Lord, deliuer you no more. And it was his pleasure afterward to deliuer them againe and againe. Exod. 32.10. Let me alone, that my wrath may waxe hote: for I vvill consume them: and he spared them at the praier of Moses. Ion. 3.4. Yet fortie daies and Niniuie shall be destroyed. For all this Niniuie was spared and not destroyed. We may not here so much as dreame of any chaunge or vntruth in God. For all threatnings denounced, must be vnderstood with this clause,Ezech. 18.21.Ezek 18:21 Except ye repent and turne vntounto me. And this exception God conceales, that he may the better terrifie the consciences of men and so prepare them to true repentance. Isay. 38.1. the Lord saith by the Prophet to Ezechias, S…t thine house in order, for thou shalt die and not liue: and yet he liued fifteene yeares after. Here God conceals his owne pleasure of lengthning the p. 42daies of Ezechias, and signifies, what shall betide him in respect of nature & the helps thereof. In all these examples we may not surmise any fraud or double dealing in God. For he doth not speak one thing and minde another, after the fashion of hypocrites: but he conceals part of his will and reueals part: and this he doth not for the hurt of any after the manner of deceiuers, but for the good of men.

Thus much of the signifying will of God: now I come to the text in hand. The words, I would hauehave gathered you, are not to be vnderstood of the decree of God, but of this signifying will and namely of the ministerie of the word. For when God sent his word to Hierusalem by his Prophets, he therby signified that it was his pleasure and will to gather and conuert them. And he is said to wil the conversion of the Iewes in and by his word two wayes. First p. 43because he approoued it as a good thing in it selfe, being agreeable to his goodnes and merciemercy. Secondly because he commaunded and required it of them as a dutie of theirs, and as a thing necessarie to saluation. Some may happily say, it is a point of hard dealing, for God to commaund the Iewes to doe that which they can not doe, and to complaine because they are not gathered: and that a maister might aswell commaund his seruant to carrie a mountaine on his back, and complaine because it is not done. I aunswer thus: If a maister could giuegive to his seruant power and abilitie to carrie a mountaine, he might then commaund him to do it: and if he should by his owne default loose this abilitie, the said maister might still commaund him and complaine, if he did not the thing commaunded. And this is the case with God. For he gaue all men grace in our p. 44first parents to obey any of his commaundements: this grace in them we hauehave cast away, & do not of our selues so much as desire it of God: and God for his part is not bound to giuegive vsus this grace againe. He therefore may iustly commād vsus to turne vntounto him, though we now be vnable to turne.

If we compare this text with Isa. 6.10. they may seeme to be contrarie. For here Christ saith, I would hauehave gathered you: there he saith, Harden them that they be not gathered and conuerted. God therefore seemes to will and not to will one and the same thing. Answ. There is but one will in God: yet doth it not equally wil all things, but in diuers respects it doth will and nill the same thing. He wills the conuersion of Hierusalem, in that he approoues it as a good thing in it selfe: in that he commands it, and exhorts men to it: in that he giues them all outward p. 45meanes of their conuersion. He wills it not, in that he did not decree effectually to worke their conuersion. For God doth approoue, and he may require many things, which neuerthelesse for iust causes knowne to himselfe, he will not doe. The confirmation of the Angels that fell, God approoued as a thing good in it selfe, yet did not he will to confirme them. A iudge in compassion approoues and wills the life of a malefactour: and yet withall he wills the exequution of iustice in his death. Euen so God sometime wills that in his signifying will, which he wills not in the will of his good pleasure.

By this which hath bin said, we learn, that where God erects the ministerie of his word, he signifies thereby that his pleasure is to gather men to saluation. In this regard the prophet Isay saith, that the preaching of the gospel, is p. 46a banner displayed, Isa. 49.22.Isa 49:22that all nations may come vntounto it. All this is verified in this our English nation. For more then fortie yeares hath God displayed this banner vntounto vsus, and more then fortie years hath he signified in the ministerie of his word, that his will is to giuegive merciemercy & saluation vntounto vsus. First therefore we owe vntounto God all thankfulnes & praise for this endles merciemercy. Secondly we are to reuerence the ministerie of the word, in as much as God signifies his good will vntounto vsus therby, & we are in all obedience to subiect our selues to it: and for this cause we must suffer our selues to be conuerted and gathered by it. Subiects vse to reuerence the letter of their Prince, how much more then must we reuerence the letter of the liuing God sent vntounto vsus, that is, the ministerie of the word, & cōform our selues to it. thirdly, hēce we may learn to forsee our miserable condition in this lād. p. 47For though God for his part hauehave long signified his will vntounto vsus touching our euerlasting good, yet there is nothing to be found in the most of vsus, but a neglect or contempt of the gospell: and in most places men are wearie of it as the Israelites were of Māna. What weary of the goodnes of God, that offers and proclaimes merciemercy vntounto vsus? Yea, verely. And the more wearie we are of this, the more wearie are we of our owne happines, and consequently hasten to our owne perdition.

Secondly it is to be obserued, that the rebellion of Ierusalem is against the signifying will of Christ, whē he saith, I would, ye would not. And hence it followes, that the signifying will of God is the rule of our obedience and not the vnreuealed wil. And threfore so oft as God signifies vntounto vsus his will and pleasure, we must yeeld our selues in obedience to it. Now God signifies his p. 47will three waies (as I hauehave said) by his commaundements and prohibitions, by his permission and by his operatiō. Therefore when be commaunds, we must obey: when he forbids, we must also obey. When he permits any euil, we must be content. Lastly when God doth any thing & brings it to passe, he signifies his pleasure, and we must obey. We are bidden to say, Thy will be done: and this is not onelyonly the will reuealed in his word but also his will reuealed by any euent. For when any thing comes to passe, it comes to passe because it was the wil of God. Furthermore this signifying will must be the stay and ground of our patience and comfort. For when a thing is come to passe, the will of God is past vponupon it & he hath signified his pleasure: As for example, when a man is slaine, the will of God is past vponupon his life, and he hath reuealed his pleasure touching his p. 49death. VponUpon this consideration in all euents, are we to stay our mindes.

Thirdly it appeares hence, what minde must be in the Ministers & teachers of the word. They must put away all blinde respects of profit and praise, and simply with honest hearts applie themselues and their Ministerie to this end, that they may gather a people to God. For that which is the mind of the master in any busines, the same must also be the minde of the seruant: the minde of the master is here set downe, How oft would I hauehave gathered you.

Thus much of the will of God: now let vsus come to the second point, to cōsider what is the will of man. That this may appeare, two things must be hādled, the Nature of mans will,1. Natu…. 2. Vires. & the strength therof. Of the nature of will, I spake somthing before generally, there is yet somewhat more to be added. p. 50The nature of mans will, may be gathered by the practise thereof. The practise of will stands in fiue things. The first is the action of the minde, nam…ly a Cōsideration of the thing to be done, and the ende thereof: the second is Deliberation of the diuerse meanes, whereby the foresaide thing may be done: the third is, after deliberation a Determination what shall be done. The fourth action is proper to the will, and that is Election, whereby the will vponupon determination of the minde, chooseth or refuseth, that is, willeth what shall be done, what not. The fifth is, that the will in all her Elections keepes and maintaines her libertie. Because when it wills or nills any thing, it mooues it selfe freely of it selfe to will or to nill, without any externall compulsion: & when it wils any thing, it so wills, as stil retaining a natural aptnes to nill the same: and when it wills p. 51any one particular thing, it remaines still apt not to will it, but to will an other thing or the contrarie.

Againe the will of man must be distinguished from the power of man, whereby he doth any thing. Will and power in God are onelyonly distinguished in our conceiuing, beeing indeede one and the same thing, namely the essence of God. And therefore, what God can will, he can doe: what he willeth he doth: and his willing of any thing is his doing of it. It is not so in man, who can will that which he can not doe: as Paul saith, To will is present with me, but I can not doe that which I vvould. Will therefore is one thing, and power to doe the thing willed, an other.

The second thing to be handled, is the strength of will, that is, what will can doe, what not; and how farre it extends it selfe. That this may appeare, Will must be considered according to p. 52the foure estates of man, the estate of innocencie before the fall, the estate of corruption after the fall, the estate of regeneration after conuersion, and the estate of glorie after this life.

In the estate of Innocencie, the will of man is a power of willing either good or euill. For God gaue Adam a commaundement, in which he forbad him to eate of the tree of knowledge of good & euill. Adam therefore could either keep or break this commaundement. This reason holds not in vsus since the fall, yet doth it hold in Adam. Because with the commaundement he receiued the power to obey: and that he could not obey, it appeared by the euent; because he did not obey. Ecclesiastes saith,Eccl. 7.19.Eccl 7:19 God made man righteous: there is the power to will that which is good: & they found out many inuentions: there is also a power to will that which is euill. Moses saith to the Israelites, p. 53I set before you this day, Deut. 30.19.Deut 30:19life and death, blessing and cursing: therefore choose life, that thou and thy seed may liue. These words are a sentence of the law, telling what we ought to do, and not what we can now do, but what we could do by the gift of creation before the fall. Here a differēce of powers must be made: the power to will that which is good, was a gift put into Adams heart by God: and the power to will that which is euill, was in him before his fall not a gift but onelyonly a Possibilitie to will euill, if he should cease to do his dutie. And thus had he power to will both good and euill.

In Adams will there were two things, Libertie and Mutabilitie. Libertie was twofould. The first is a libertie simply to wil, or to nill, or to suspend. And this is libertie of nature: because it is founded in the nature of will, from which it can not possiblie be seuered; p. 54and therefore it still remaines in the damned spirits: because where this libertie is wanting, there is no will.

The second libertie is a libertie of grace, which is a power to will or nill well, or to will that which is good, and to nill that which is euill. This libertie is founded not in the nature but in the goodnes of the will. By goodnes I meane the holines of the will, which is the image of God. And here we must take heed of the opinion of some, who think that Adam was created and placed in such a condition, in which he was neither righteous not vnrighteous, but in a meane betweene both. But this is directly contrarie to the Apostle who saith, that mā was created in righteousnes & holines.Eph. 4.24. Col. 3.10.Eph 4:24Col 3:10 And by this meanes in the first instant of Adams creation, he wanted libertie of grace. Againe by reason of this second libertie, Adam had a further libertie from sinne and a p. 55libertie from miserie.

The changeablenes of Adams will appears in this, that though it was created in goodnes, yet was it made changeably good. For such was the goodnes and inclination of his will to obey God, as might be altered and changed by force of temptation. The cause of this mutabilitie must be considered, & it is this. That a creature righteous by creation may remaine eternal and constantly righteous, two fauours or helps of God are required: theaa1. posse vell…. perseuerare. Aug. de Correp. & gr. c. 11. 12. first is a Power to perseuere in goodnesse. Without this power the creature of it self ceaseth to be good. Thebb2. Actus pers… uerandi. secōd is an Act or deed, and that is the will to perseuere, or perseuerance it selfe. This also is required with the former, for God giues not onelyonly the power but also the will and the deed. And the creature doth not the good which it can do, vnlesse God cause it to do the said p. 56good, as he caused it to be able to doe good. Both these helps the good angels hauehave, and therefore they stand. And as for Adam, he receiued of God the first helpe and not the second. For beside the goodnes of his will he receiued of God a power constantly to perseuere in goodnes if he would: yet the acte of perseuerance was left to the choise and libertie of his owne will. We may behold the like in nature. God creates the eye and puts into it the facultie of seeing, and withall he addes to the eye necessarie helpe by the light of the sunne: as for the act of seeing, it is left to mans libertie: for he may see if he will; and againe if he will, he may shut his eyes. The physitian by art procures an appetite; this done, in the next place he prouides cōuenient food: yet the act of eating is in the pleasure of the patiēt. For he may eat if he wil, & if he will not he may abstaine. And thus God gaue Adā p. 57the power to perseuere in righteousnes, but the will he left to himselfe.

It may be saide, if Adam receiued power to doe good if he would, and not the will to will that he could, he then receiued not sufficient grace. I answer: he receiued sufficient for the perfection of his nature, for the full obedience of the wil of God, and for the attainment of euerlasting happines, if he would not be wanting to himselfe: but he receiued not sufficient grace for the causing of the immutabilitie of his nature: neither was it of necessitie to be giuen to a creature. A goldsmith intends to make a iewell of greatest value & price: he compounds it of gold, pearle & pretious stones: whē he hath brought it to perfection, he doth not put this condition to it, that if it fall it shall not be bruised or broken. And God created Adam in all perfection, and gaue him a power and abilitie p. 58to continue in the said perfection if he would: yet did not he put vntounto his nature this condition, that it should be vnchangeable and vnalterable, when it should be assailed by the force of outward temptation.

The vse of the former doctrine. In Adams example, we see the weaknes of the excellentest creature in it selfe without the grace of God. For Adam hauing power to perseuere, could not for all this, acte or put in exequution the saide power without the further helpe of God. He could fall of himselfe, he could not stand or rise againe: he could not auoide the least euill, but as he was helped by God. We therefore beeing sinnefull wretches, much more are to acknowledge our infirmitie, and to ascribe all we doe or can doe that is good to the grace of God. Thus hauehave the godly alwaies done.I…r. 31.18. The Iewes in their repentance say, Conuert thou me, and I will conuert. p. 59The spouse of Christ saith,Cant. 1.3.Song 1:3 Draw vsus and we will runne after thee. Dauid saith, Incline my heart to thy commandements, turne mine eyes from the beholding of vanitie, and quicken me in thy precepts. Augustine said, GiueGive that which thou commandest, and command what thou wilt. We are to God as the sicke man to his keeper, who saith, Take me vp and I will rise: hold me and I will stand. In regard of this our frailtie, it is the best for vsus to denie our selues, and by faith to depende on the prouidence and merciemercy of God.

Againe such as beleeue in Christ hauehave great cause to be thākfull to God. For they hauehave the beginnings of further grace then euer Adam receiued. He receiued onelyonly the power to perseuere in his happie estate,Aug. de Correp. & grat. c. 11. if he himselfe would: but they that beleeue beside the power of perseuerance, receiue the wil and the deed. Paul saith, work your saluation with feare and trembling: and p. 60then he adds,P…l. 2.13. It is God that works in vsus the will and the deed, whereby we run the race to eternall life.

In the estate of corruption, two things are to be considered of mans will, the first what it can do, and how neere it comes to the doing of a good work. The second, what it can not do. For the declaration of the first, two things must br considered in corrupt will, a libertie and a possibilitie. The libertie is a certen freedome to will or nill, or to suspend. For this libertie is remaining since the fal of Adam, and is naturall to the will, from which it can not possibly be seuered. This libertie is large and sheweth it selfe in three kind of actions, naturall, humane, ecclesiasticall. Naturall actions are such as are common to men and beasts, as to eate, drink, sleep, smel, heare, taste, mooue▪ common experience declares a freedome of will in all these actions.

p. 61Humane actions are such as are common to all men: and I may fitly reduce them to three heads. The first is, the studie and practise of arts, trades, occupations and professions of all kindes. And that man hath freedome of will in all these, experience testifieth. The second is, the gouernment of societies, namely of families and cōmon-welths. The Lord said to Cain of Abel,Gen. 4.7.Gen 4:7 his appetite shall be subiect to thee, that is, in freedome of thy will thou shalt rule ouer him, and his will shall be subiect to thine. Peter said to Ananias, that, the giuing or the not giuing of his lands was before he gaue them,Act. 5.4.Acts 5:4 in his owne libertie. And Paul saith, that the father hath the power of his owne will, 2. Cor. 7.3….2 Cor 7:3to giuegive or not to giuegive his child in mariage, as he shall see occasion. The third is the practise of ciuill vertue, iustice, temperance, liberalitie, chastitie. To this purpose Paul saith, that the Gentiles do the p. 62thing contained in the law, and that by nature. For outwardly to be chast, iust, bountifull and so forth, is in the power of naturall and corrupt will. It may be said, that these things are the gift of the Holy ghost. I answere thus: the gifts of the Holy ghost are two fold, gifts of restraint, and gifts of renouation. Gifts of restraint are such as serue onelyonly to keep in the corruption of nature and not to mortifie or abolish it. And they are common to all men both good & bad, and serue onelyonly to maintaine outward peace and comely order in the societies of men. Of this kinde are ciuil vertues. Gifts of renovation, are such graces of the Holy ghost, as serue not onelyonly to restraine the corruption of the inward man, but also to mortifie it in the root and to make a change of our sinfull nature. Now vertues of this kinde, are onelyonly incident to such as are in Christ.

p. 63The third kind of actions are Ecclesiasticall, namely such as pertaine to the outward duties of the worship of god. And there is also a Libertie of will in them. For corrupt and sinnefull man, hath power and libertie to thinke of God,Rom. 1.….Rom 1 and to thinke many things of him, good in themselues:2. Cor. 3.14.2 Cor 3:14 power to read and search the Scriptures:Psal. 50.16.Ps 50:16 power to speake and talke of the word of God: power to come to the congregation and heare a sermon,Act. 17.20.Acts 17:20 as the Athenians did: power to conceiue a zeale (I say not a good zeale, but onelyonly a zeale I say) for the maintenance of outward duties of religion. Paul saith, that the obstinate Iewes had a zeale of God, and were followers of the iustice of the Law;Rom. 10 …. and 9.3…. Phil. 3.6.Rom 10Phil 3:6 and that himselfe beeing a pharisie vnconuerted, was vnreprooueable in respect of the Law of God. Thus farre can man proceede by the freedome of corrupt will: and the deuill p. 64by naturall strength goes somewhat further.Iam. 2.19.Jas 2:19 For he is saide to beleeue▪ and he conceiues his faith not by illumination of the spirit of God, as man doth; but by the remainders of the light of nature, and by the power which yet remaines in his corrupted will. For we may not supppose that since his fall, he is inlightned by the spirit of God in any thing.

Thus we see what is the libertie of corrupt will. We must yet further conceiue it to be full of weaknes and imbecillitie, which I will expresse in three rules.

The first: that which the will can wil, it can not do, vnlesse God wil. Herupon S. Iames bids vsus say, we will do this or that,Iam. 4, 15.Jas 4:15 if God will. And Paul wishing that he might hauehave a prosperous iourney to Rome,Rom. 15.32.Rom 15:32 adds this clause, By the will of God. Herode,A…. 4.2…. Pontius Pilate and the Iewes did nothing against Christ but p. 65that which the counsell of God had determined before to be done.

The second: That which the vvill can will, it cannot do without the helpe of God: for in him we liue, mooue, and hauehave our beeing. This helpe is twofold, Preseruation of the will both for power and acte, and the Direction thereof, whereby it is ordered and applied to the things it willeth.

The third: Often the will neither willeth nor doth the things it can will and doe, because it is hindred. It is hindered sometimes by the minde that misleades the will: sometimes again by the worke of Satan. Thus Paul saith, that satan hindred him from comming to Thessalonica.

The vse of this doctrine is twofold. First the libertie of the will is the condemnation of the world. For in ciuill and Ecclesiasticall actions men doe not that which they can doe: so farre be p. 66the most from doing that which the Gospel requires, that they doe not that which nature can doe. Some plead, that if they be ordained to saluation, they shall certenly be saued, otherwise not: and therefore they say they will leaue all to God, and liue as they list: but this shall be their condemnation, that they hauehave not liued according to ciuill vertue as they might, they come not to the Church, they search not the Scriptures, they heare not sermons: in a word, they vse not the good meanes of saluation so farre as they are able to vse them by the strength of nature.

Secondly, the weaknesse of will in his libertie must teach vsus to abate our pride, and to humble our selues: because we can not doe any thing, no not so much as mooue hand, foote, or finger without the helpe of God.…. king. 13.4. Ieroboā, whē he had stretched out his hand to lay hold on the prophet, could not p. 67so much as pull it in againe. And this consideration must likewise mooue vsus to be thankfull to God, because the actions we doe, we doe by him.

The second thing to be considered in the corrupt will, isccPossibilitas non activa so… passiva, vel potentia materiae, a Possibilitie of willing that which is good. This possibilitie is a certaine condition of the wil, whereby it can wil that which is good, after that God hath preuented vsus with his grace. A stone is not of this nature, neither is the beast, because they are creatures vnreasonable, wanting both will and vnderstanding: and therfore no way capable of grace: whereas man in that he hath will and vnderstanding, hath a possibilitie of doing that which he cannot doe. The fathers in this sense say, To be able to hauehave faith is nature, Aug. de praed▪ sanct. c. 5.to hauehave faith indeede is grace.

Hitherto I hauehave shewed what will can doe in the corrupt estate of man: p. 68now let vsus see what it cannot doe. And because here the maine differences come to be considered, betweene vsus and the Church of Rome; I will first lay downe a sure ground and then build vponupon it. The ground is this: Though libertie of nature remaine, yet libertie of grace, that is, libertie to will vvell is lost, extinguished, abolished by the fall of Adam. I prooue it thus. Libertie of grace is founded in the goodnes or integritie of the will: now this goodnes of the will is abolished by the fall of Adam: and therefore the libertie it selfe that is sounded thereon. That the goodnes or integritie of the will is lost, I confirme it thus. That which we put on in our conuersion, we want by nature: we put on this goodnes in our conuersion. For in it we put on the new man created according to the Image of God in iustice and holines, Eph. 4.2….Eph 4:2as Paul saith. Againe if all the motions p. 69and inclinations of the heart be euill, and onelyonly euill, and continually euill, there is no goodnes in the heart: but the first is true. For the Lord saith, that he saw the frame of the thoughts of the heart to be onelyonly euill continually. Gen. 6.5.Gen 6:5Paul makes three parts of man in the estate of Innocencie, the bodie, the soule, 1. Thess. 5.23.1 Thess 5:23and the spirit, that is, the image of God wrought by the spirit, beeing the ornament and glorie of both the former. Now since the fall, the spirit is turned to flesh:Ioh. 3.3.6.John 3:3John 3:6 for what soeuer is borne of flesh is flesh (saith Christ,) that is, wholly flesh and onelyonly flesh: and the naturall disposition of the flesh is to lust against the spirit. What goodnes then can be in the will. He that must enter into the kingdom of heauen must first be borne againe: now looke as it is in the first birth, so is it in the second. In the first, an imperfect man is not made a perfect man, but that which is no man is made p. 70a man: euen so in the second birth, he that is a sinner & hath nothing in him to please God, is made iust and righteous. For regeneration is not in respect of the substance of bodie or soule, nor in respect of the faculties of the soule, but onelyonly in respect of the goodnesse thereof, which is a conformitie to the will of God. And if there be any part or portion thereof yet remaining, there cannot be a new birth, but onelyonly a repairing of that which is decaied, with a confirmation and increase of it.

The second reason. There isaaVnderstand that which is called in schools potentia activa, or, potentia formae, which we say is lost: the Papists say no. Intelligi non potest o…omodo ad opera pietatis activè voluntas humana concurrat, si non habeat ex se potentiam activam saltem remotam. Rursus, habet potentiam remotam & vires imperfectas. Bellarm. de grat. & lib. arbit. l. 6. c. 15. no power or aptnes in the will corrupted to will that which is truly good. Therfore libertie of grace to wil well is lost. The minor I prooue thus. Ezech. 36.26. A new heart also will I giuegive you, and a new spirit will I put within you, and I will take away the stonie heart out of your bodie, and I will giuegive you an p. 71heart of flesh. Here two things are set down distinctly. The first, that the new & fleshie heart is the gift of god, that is, an heart readie and apt to giuegive obedience. The second, that there is in vsus no aptnes or abilitie to receiue this gift of God: because our hearts are stonie. God therefore giues the fleshie heart, and the aptnes to receiue this gift by taking away the stonie heart. Christ saith, that none can come vntounto him,Ioh. 6.44.John 6:44 vnlesse the father Draw him. Now if there were in vsus by nature the least power or aptnes to come to Christ, then drawing were needlesse, (for that argues obstinate rebellion) and it were sufficient to succour, helpe, and confirme the foresaid power, without any more adoe. Saint Paul saith, that the wisdome of the flesh, that is,Rom. 8.7.Rom 8:7 the best inclinations and motions of the minde of a natural mā, are not only enemies, but euen enmitie to God. Now in enmitie, p. 72there is nothing but hatred and contempt of God. And in the hatred of God, what inclination or aptnes can there be to louelove and obey him? Againe Paul saith, The naturall man is not capable of the things of God: 1. Cor. 2.14.1 Cor 2:14for they are foolishnes to him: neither can be know them, for they are spiritually discerned. In the minde of a naturall man there be two things to be considered, the act and the power of knowing & approouing that which is truly good. And here Paul giues his sentence of both: of the act, that the minde cannot know the things of God: of the power, that the minde hath no capablenes or aptnes to acknowledge or approoue them;foreign. as a little vessel hath no aptnes to receiue a great quantitie of liquour. Againe,2. Cor. 3.5.2 Cor 3:5 we are not apt or sufficient of our selues to thinke a good thought as of our selues, but our sufficiencie is of God. Therefore nature corrupted p. 73wants abilitie so much as to thinke a good thought: much lesse to will that which is good. Againe Paul tells the Ephesians that they vvere dead in sinnes and trespasses. Eph. 2.….Eph 2And this death or deadnesse is not onelyonly in respect of the performance of that which is good, but also in regard of power to performe it. For if the least power to do good remaine since the fal, man is not dead as yet,ver. …. but dying or drawing on: because as yet some portion of spirituall life remaines. And if this be so: how are we quickned together with Christ: and how is it a wonder, that the dead heare the voyce of Christ. Ioh. 5.25.John 5:25Againe, Paul saith to the Ephesians that they were once darknes, Eph. 5.….Eph 5but now are light in the Lord. Now in darknes there is no aptnes at all either to giuegive or to receiue light. But how were they made light?2. Cor. 4.6.2 Cor 4:6 without any work or cooperation of theirs: euen as in the creation p. 74light was taken not from some other precedent beginnings of light, but out of darknes, which conferred nothing at all to the beeing of light.

The third reason: There is not onelyonly an Impotencie to good, but such a forcible pronesse and disposition to euill, as that we can do nothing but sinne.Ier. 27.9.Jer 27:9 Ieremie saith, that the heart of man is wicked aboue all things, who can know it. Paul saith that the Romanes were once seruants of sinne & free in respect of righteousnes: Rom. 6.20.Rom 6:20and of himself, that the law was spirituall, he carnall & sold vnderunder sinne. and 7.And of vnrepentant sinners he saith, that they are in the snare of the deuill according to his will. 2. Tim. 2.26.2 Tim 2:26And this disposition of which I speak, is not to some few sinnes, but to al sinns without exception: because, as eueryevery man takes of Adam the whole nature of man, euen so he takes the whole corruption of mans nature. And where p. 75this huge & horrible masse of corruptiō takes place, there all inclination and power to goodnes must needes giuegive place. It may be obiected, that if the wil be in bondage, vnderunder sin, it hath lost his libertie quite. I answer; not so: for both may stand together. The prisoner though he hauehave lost a great part of his libertie, yet hath he not lost al: for within the prison he may (as he will) either sitt, stand, lie or walk. And though he which is captiue to sin can do nothing but sinne, yet may he in sinning vse his libertie: and in the diuers kinds of euils intended, shew the freedome of his will.

The fourth reason. All the goodnes we hauehave and all we can do that is pleasing to God, is wholly in Scripture ascribed to God. He that is the child of God, is born of God: not of blood, that is, not of naturall generatiō:Ioh. ….…. not of the will of the flesh, that is, not of the power and p. 76inclination of naturall will, not of the will of man, that is, the heroicall inclination of excellent men. We are the workmāship of God created in Christ to good works.Eph. 2.10.Eph 2:10 Now the creature confers nothing to his creation, which is wholly from the Creator: because to create is not to make something of something but something of nothing. Christ saith without me ye can do nothing. And the reason is there rendred. Because Christ is the vine, and they which beleeue are vine brāches: which branches, that they may bring forth good fruit, must first be set into Christ, and then draw their sap, that is power to do good, from him.

Patrons of nature against the grace of God, alleadge foure speciall reasons for liberty of wil in moral acts, that is, in things and actions good according to the morall law. The first is this. God hath giuen sundry commandements p. 77to man since his fall, some pertaining to the law, some to the gospel, as commādements to turne vntounto God, to beleeue, to repent. And all commandements are giuen in vain, vnlesse there be freedome of will to do them or not to doe them. I answer first, these commandements set not downe what we can do, but what we should do: they signifie not our abilitie but our office and dutie, whereby we should please God & come to saluation. And if the commandements be impossible, it is not Gods fault but ours: for they are not impossible to created but to corrupted nature. Secondly, though we can not wil to do that which God commands; yet are not his commandements idle. For they are the instruments and meanes of the spirit of God, whereby he effects in vsus the good he commands.

The second obiection. We are boūd to giuegive vntounto God an account of all our p. 78doings in the day of iudgement, and this were not equall vnlesse we had power to will both good and euill. I aunswer, It sufficeth to binde vsus to a reckning, that once we had libertie in Adam to will either good or euil. And all men since the fal hauehave some measure of libertie of will: the wicked libertie in sinne: the righteous libertie in duties of righteousnes.

The third obiection from testimonies of Scripture. It is alleadged that the Samaritane,I…. 10. which lay wounded betweene Ierico & Ierusalē is a figure of mākind halfe dead in sinn. I answer, that in parables nothing may be gathered that is beside the scope thereof: and the scope of this parable is nothing els, but to shew who is our neighbour. Againe, we graunt that libertie of wil is not abolished but wounded. Because, though libertie of grace to will wel be lost, yet libertie of nature to wil, stil remaines. p. 79Againe the words of Christ to the angell of Laodicea, are obiected. Behold I stand at the dore and knock: if any man open I will come in. Rev. 3.20.Rev 3:20Here (say some) to knock is the work of grace, and to open the work of free-will. I answer, that the words, (if any man open) are conditionall: and therefore determine nothing of the power of will either to or fro. Againe, the words set not downe what the angell is able to do, but what his office is and what he can doe by grace. Furthermore the place of Deuteronomie is obiected. The word which I commaund thee, Deut. 30.14.Deut 30:14is neere thee that thou mayst do it. But in these words Moses sets downe, what the Israelites can do by the grace of a Mediatour, who fulfilling the law for vsus, and giuing grace to obey the same; makes the commandements of the law (which otherwise are impossible) to be easie. Thus Paul hath expounded p. 80this text Rom. 10.8. where he signifies, that sentences of the law must not legally but euangelically be vnderstood of them that are in Christ, and fulfil the law by him.

The fourth obiection. When man is conuerted, he is not conuerted against his wil: for then God should deale with a man after the manner of a stone or a beast. Therefore he which is conuerted is conuerted with the consent of his owne will. Answer. This consent is not of our selues but of God. For as the conuersion is of God, so is the wil to be conuerted. Of this point, more afterward.

pag. ….VponUpon the ground formerly deliuered, sundry questions of great moment are resolued. The first is, whether a naturall man or an infidel, can by the freedome of his will, without faith and without the helpe of God, doe any worke morally good, that is, a worke p. 81in which there is no sinne. They of the ChurchaaAlex. 3. para. Summa q. 66. Thom▪ in 1.2. q. 109. Bon. …. in 2. Sent. d. 28. Bellar. de gra…. & lib. arb. l. 5. c. …. of Rome for many hundred yeares hauehave answered, yea: for they confidently teach, that a man pressed with no temptation, may without faith, by the speciall helpe of God, and without it, by his owne strength so doe that which is morally good, that no sinne at all be committed therein. We answer, no: and that vponupon sufficient warrant. For such as the beginning of an action is, such is the action it selfe. Now the minde and will of man are the beginnings of all their actions: and in them there is no abilitie to thinke or to will that which is truly good, but a continuall disposition to the contrarie. All actions therefore proceeding thēce are onelyonly and continually euill. VponUpon this ground Paul saith, that to the vncleane, the vse of all things is vnclean: Tit. 1.15.Titus 1:15and Christ saith,Math 7.18,Matt 7:18 that an euill tree can not bring forth good fruit. And, Whatsoeuer p. 82is not of faith, Rom. 14.24.Rom 14:24without exception is sinne. To this doctrine alwaies subscribed the Orthodoxe and ancient Church. The Arausican Councell saith,Concil. Araus. c. 22. & 20. It is from the gift of God, that we keepe our feete from iniustice: and, that aaNulla bona facit homo—.man doth no good things, which God inables him not to do. Cyprian saith Al vve can doe is Gods. Lib. 2. epist. 2. Hierom. gal. 3.Hierome saith, Without Christ eueryevery vertue is but as a vice. Greg. l 2. moral. c. 15.Gregorie, If faith be not first wrought in our heart, other things can not be good, though they seeme to be so. Augustine saith expressely,De nupt. & Concup. l. 1. c. 3 Contra …ul. l. 4 c. 3. that all the workes of vnbeleeuers are sinnes: because whatsoeuer is not of faith, is sinn. And he saith thus of Pelagius the heretike:Epist. 106. Sometimes he poised the power of the will with such equall waights in euen ballance, Aliquantum ad non peccandum valure.that he might determine how it auailed somwhat to cause vsus not to sin: which if it be so, there is no place reserued for the helpe of grace, without which, we say free will hath no force at p. 83all in causing vsus not to sinne. In this speach there are two things worthie obseruation. One,Nihil ad peccandum valere, vel, ad non peccandum. that (in Augustines iudgement) freewill of it selfe hath no force at all to cause man not to sinne. Of the same minde is the master of the Sentences, who saith,Lib. 2. dist. 25. F. non posse no… peccare. that man before he be repaired by grace can not but sinne; though the Schoole afterward for the most part dissent from him. The second, that it was the heresie of Pelagius to teach, that freewil SOMEWHAT AVAILETH to cause vsus not to sinne. With this iumps the determination of the Councell of Trent,Sess. 6. c. 7. when it saith, Let him be accursed that saith all workes done any vvay before iustification, are sinnes indeed. For thus it insinuates closely, that will, before the grace of iustification partly helped, and partly of it selfe, can doe that which is good, at the least morally, as they speak. And this is the resolute sentence almost p. 84of all Papists. I doubt not therefore to auouch, that the present religion of the Church of Rome reuiues in part the heresie of Pelagius, & in these last daies propounds it again to the world with new varnish and fresh colours. To auoide this charge, they answer the place of Augustine before alleadged thus: When Pelagius saith, the will is of force not to sinne, his meaning (say they) was,Bellar. de grat. & lib. arbit. l. 5. c. 11. that, will was of force to cause vsus neuer to sinne through the course of our liues. I answer againe, Augustine who knew the meaning of Pelagius, speakes not onelyonly of the life of man but euen of particular actions, as appeares by these words:Ephe. 95. ad Ianocen. He that praies, lead vsus not into temptation, praies that he may not sinne, that is, that he may not do any euill. Vincentius Lyrinensis tooke this to be the heresie of Pelagius, that man by his owne free-will might doe some good things. For p. 85these are his words:d… h…res. c. …. Who before that prophane Pelagius did euer presume that the vertue of free vvill vvas so great, that he did not thinke the grace of God was necessarie for the helping of it in the doing of good things according to eueryevery acte.

It is obiected to the contrarie, that infidels can do things of the law which are good: and that they hauehave bin and are indued with many vertues, which are the gifts of God. Ans. Infidels may doe things good in their kind, but they cannot do thē well: because they applie thē to wrong endes, as honour, profit, pleasure. And a good thing done to a wrong ende, ceaseth to be good, and is euill in the doer. Againe, the vertues of the Heathen, as they are of God, are good; yet as they are vsed or rather abused of men, they are turned to sinns.

It is alleadged that wicked Pharao did a good worke, when he saide, I p. 86hauehave sinned, the Lord is righteous, I and my people are sinners: Exod. 19.2….Exod 19:2pray for me, &c. Answ. This confession is good in his kinde, but not good in Pharao: because it proceeded not of louelove to God, but of the feare of punishment; and it was made in hypocrisie, because afterward he hardned his heart.

Further it is alleadged, that Nabuchadnezzar a heathen man was rewarded of God for sacking of Tyrus:Ezech. 29.20.Ezek 29:20 and that God would not hauehave rewarded him, if his worke had bin a sinne. Ans. The reward was temporall: and he was rewarded for his labour only, and not for the goodnes thereof.

Lastly it may be obiect…d, that if we cannot doe good workes by freedome of corrupt will, then all our actions, our eating, drinking, sleeping, buying, selling, and whatsoeuer we can doe, is sinne: and no sinne may be done: and therefore nothing must be done. p. 87Ans. Actions before named, incident to the life of man, are not sinnes of themselues: for then they might not be done at all: but they are sinnes onelyonly in respect of the manner of doing: because they are not done in obedience to God, and referred to him as to their right ende, but by-ends are propounded. And this is the condition of eueryevery man till he be conuerted, that he can doe nothing but sinne and displease God, euen then when the action is praise-worthie before men.

The consideration of this doctrine serues to correct the erronious opinion of many, who thinke themselues in good case and highly in the fauour of God, because they are not theeues, murderers, blasphemers, adulterers, &c. But alas, they are deceiued: there is matter ynough of cōdemnation within them, though they be no outragious malefactours. For all they doe is p. 88sinne before God, till they be renewed by grace. In eating, drinking, sleeping, buying, selling, in all they doe they sinne. Not that eating, drinking, sleeping, buying, selling, are sinnes in themselues, but because they faile in the right manner of doing these actions.

Secondly, in that we can do nothing but sinne till we be regenerate, we are taught to acknowledge our bondage vnderunder sinne and Satan: yea, we must labour to feele this bondage, & to grone vnderunder the burden of it. This being don, we must goe further yet, & with hungring and thirsting hearts seeke to the Mediatour Christ, who preacheth deliuerāce to captiues, & withal giues deliuerance from sinne, Satan, hell, death, condemnation, to all such as with touched and bruised hearts flie vntounto him.

The second question is, whether a naturall man by the power of his will may be able to resist and ouercome a p. 89tēptation. TheB…v. in. 1. dist. …8. ar. 2. & Thomas ibid. Bellar. de grat. & libero arb. l. 5. c. 7. Papist answers, that he is able to ouercome lesser and easier temptations of himselfe, yea and greater too, if he be helped by God: and that sundry temptations do not exceed the strength of mans nature. But we are to hold and we teach the contrarie, that the will of man since the fall of Adam can not ouercome so much as the least temptation. Because the power wherby a temptation should be ouercome, is lost and abolished, that is, the power to nill that which is euill and to will that which is good. And where is no power to resist there can be no resistance. When we pray to God, & say, Lead vsus not into temptation, we acknowledge that there is no temptation at all that we can of our selues withstād without the help of God. Peter bidds vsus resist Sathan our aduersarie: and he shewes the right meanes when he adds these words, Stedfast in faith.1. …

p. 90It is obiected that a naturall man can either sinne or not sinne. I answer: It is true in regard of actions pertaining to outward gouernment and in regard of open sinnes, murther, theft, adulterie, &c. yet not alwaies true, but onelyonly at some times. For euen the righteous sometime fall into open offences. And though the naturall man occasioned to sinne, abstaine from open offence, yet gets he no victorie. For though he auoid the outward act, yet can not he auoide the wicked inclination of his heart. And the abstinence from outward sinne is not without sinne. Because it proceeds from a person vnreconciled to God, it hath not his beginning from faith: againe, it is for by-respects, for the getting of praise, the auoiding of open shame, and not for the honour of God.

The third question is, whether an vnregenerate man by the power of his p. 91will can obserue the law though not …ully, yet in respect of the substance of the act. The doctrine of long time hath bin in schooles and church, that he can: and the doctrine of all papists at this day is, that he can if he be helped by God: and that by his owne strength, he may keep all the morall precepts so as no sinne be cōmitted,ooBell. de grat. & lib. arbit. l. 5. c. 6. in fine. for some short space of time. But the trueth is, he can not. For if we graunt and suppose an action, we must presuppose the ground and beginning thereof. Now the integritie or sanitie of will, whereby it was able to will that which is good is the ground of a good act, and it is lost: and therefore there can be no keeping of the law in respect of substance. The substance of the first table is, to louelove God with all the heart, soule, strength: and the substance of all negatiue commandemēts is, Thou shalt not lust. Luther.And the naturall will can not possibly reach p. 92to the doing of these. It is alleadged, that a naturall man may giuegive almes & doe iustice to others, and such like. I answere, in the substance of any dutie commanded there be two things, the act to be done, and the manner of doing it: and that is to do it in faith, with a minde to obey God, and to intend his honour thereby. And this manner of doing a worke is the forme of euerie work, that makes it to be good indeed: and without it, workes commaunded in the law, are but as a bodie without life or soule, or as matter without forme. Will therefore is vnable to obserue any one commandement or so much as any one worke of a commandement in his owne intire substance.

And it must be remēbred as a maine ground, that the law beside externall dueties requires inward obedience, in knowledge of God & his will, in faith, hope, louelove, patience, and the subiection p. 93of our thoughts, wills, and affections to the will of God. In respect of this inward and spirituall obedience, the Holy ghost saith, the law is impossible, Rom. 8. ver. 3. and that the wisedome of the flesh can not be subiect to the law of God, v. 7. that this is the yoake which neither we nor our fathers could beare. Act. 15.10.

Againe it was the heresie of Pelagius,Aug. de heres. c. 88. Innocent. epist. 93. apud August. that a man by the strength of his owne free-will may keepe al the commandements of God though (as they say) he doth it somewhat hardly. And the Papists are not farre from this when they say, that man by naturall strength may keep the whole law for some litle time.

The fourth question is, whether naturall corrupted will can any way prepare and dispose it selfe to his owne conversion & iustification: that is, take away the impediments and make himselfe apt and capable of his iustification. p. 94ThebbScotus in 2. dist. 28. Du…and▪ ibid. doctrine hath bin for diuers hundreds of yeares that will can doe it: and the doctrine of the papists now is, that the will so it be stirred vp by God, can do it. But the certen trueth is, that will can not. The conuersion of a sinner is a creation: and no creature can prepare it selfe to his owne creation. That very thing,ccLibertie of grace. whereby a man should prepare himselfe to any good dutie, is lost by Adams fall: and therefore the worke of preparation is Gods and not ours; vnlesse it be possible for a man, dead in his sinnes to prepare himself to his own spiritual viuification: by nature we are seruāts of sinne & our libertie begins in our iustification. Therefore before we are iustified, we can not so much as will that which is good. Indeed the Israelites prepared their hearts to seeke the Lord: 1. Sam 7.1 Sam 7and Ezra prepared his heart to seeke the law of the Lord. Ezr. 7. ….Ezra 7But this was the worke of p. 95men regenerate, whereby they renued in themselues the purpose of obeying God and of perseuering in dueties of godlinesse.

The fift and the principall question of all is, whether a naturall man can wil his owne conuersion or regeneration. The learned among the papists teach on this manner.ddBellar. de gr. & lib. arb. l. 6, c. 15. That will alone by it selfe can not: yet that will can, if it be preuented and stirred vp by some good cogitation cast into the minde and some good desire stirred vp in the heart, and be withall helped and directed by God. They vse to open their mindes by these comparisons. The eye in darknesse sees nothing and is as it were without the facultie of seeing: yet if an obiect be set before the eie & light be brought in, then can it see. Againe, a man lies a sleepe in a dungeon,Coster. …nc…ir. c. de lib. arb. and he doth not so much as thinke of comming forth: yet let a man come and call p. 96him, and reach downe a corde vntounto him, he will then awake, take hold of the cord, put vnderunder his arme holes, as Ieremie did, & hāg thervpon. And being thus helped, he both can and doth come forth of the dungeon. The doctrine we teach is the plaine contrarie, That will before it be turned and conuerted can not so much as will his owne conuersion. This followes vponupon the former ground: for the power to wil that which is truely good is lost: a power to will our conuersion is a power to will that which is good: therefore the power to will our owne conuersion is lost. Beside preuenting and exciting motions that serue to stirre vp and help the will, there is further required that the will be regenerate, before it can will that which is good: and without this gift of regeneration (which is the true preuenting grace) all externall motions and excitations to that which p. 97is good, are of no effect. For the cause must goe before the effect. Now that the will may affect and will that which is good, the cause is the regeneration thereof: in which is giuen to the will not onelyonly a new action, wherby it wils well, but also a new qualitie, whereby it is able and can will well. And this abilitie of willing well, goes before the act of good will, as the cause before the effect. When a man is dead, chafe him, and rubbe him, put aqua-vitae into him to warme him at the heart: when this is done, take him by the hand, plucke him vp, and bidde him walke: for all this, he will not stirre the least ioynt, neither can he. All chafing and rubbing, all speech & perswasiō, & all helps in the world be in vain, vnles the soule be restored to the body. Euē so no perswasions offred to the mind, nor good desires to the will, are of any moment, till the image of God standing in holines, p. 98which is a conformitie with the will of God, and the very soule of our soules, begin to be restored. Nay, the minde is vncapable of any good thought, and the will of a good desire, till God once againe create in them a new qualitie or propertie of holinesse, that the minde in thinking may thinke well, and the will in willing may will well, or, will that which is good. For though it be the nature of the will to will or nill, yet the proper and formall beginning of well-willing is the integritie or goodnes of the will. It is obiected, that the will to accept and receiue grace, is in vsus before grace be receiued. I answ. thus, the first act of wil, whereby the wil in his regeneration begins to assent vntounto God, & begins to wil to be conuerted, is indeed the worke of the will, (because it is the will that willeth) yet doth it not arise of the naturall strength of the will, but p. 99from the grace of God, that reneweth it. For to will to be regenerate, is the effect and testimonie of regeneration begunne. Paul handling the point of the predestination and iustification of a sinner, compares God to a potter, and vsus to clay. Now the clay, before it is framed to a vessell of honour, & while it is in framing, it is meerely passiue, & doth nothing at all for the framing of it selfe. When a man is to be regenerate God takes away the stonie heart,Ezech. 36.Ezek 36 that is, by nature disobedient and altogether vnapt to obey: and he giues a fleshie heart, that is, pliable and flexible to obedience. Now to will to be conuerted is a good thing, and one point of true obedience: and therefore it proceedes not from the heart of man, till it be mollified and framed by God to that which is good. What hast thou, saith Paul, that thou hast not receiued?1. Cor. 4.1 Cor 4 and if thou hast receiued it, why dost p. 100thou boast? Now, if to will to be healed were of vsus, we hauehave matter of boasting in our selues. Againe he saith, we are not sufficient or able to thinke a good thought as of our selues,2. Cor. 3.6.2 Cor 3:6 but our sufficiencie is of God: much lesse then can we of our selues will or desire to be regenerate. The health and life of the soule is of God, who raiseth vsus from death to life: now to will to be healed and to will to liue vntounto God, is the beginning of health and life. A certaine Councel saith thus:Concil. Arausic. c. 4. If any man doe auouch, that God doth expect our will, that it may be purged from sinne; and doth not confesse that it is the operation of the spirit of God in vsus, that doth make vsus to will to be purged, he resists the holy Ghost saying by Salomon, The will is prepared of God. Augustine saith,August. in Enchind. It is not in him that willeth, nor in him that runneth, but in God that sheweth merciemercy, that all may be giuen to p. 101God, who both prepares the will of man to be helped, and helps it beeing prepared: who preuents him that willeth that he may will, and followes him with helpe that willeth, that he will not in vaine. They which are bodily sicke, can will to be healed before they beginne to be healed: because they be aliue: but they which are spiritually sicke in sinne before their conuersion, are dead in their sinne: and therefore they can neither thinke, or will, or desire their conuersion. When Christ was about to cure a sicke man, he mooues this question to him, Wilt thou be healed?Ioh. 5.6.John 5:6 and so when God is about the worke of regeneratiō in any man, he inwardly mooues the question in the heart, whether he be regenerate or no: and by this meanes stirres vp a desire to be regenerate. If any man thinke, that by this doctrine, men are regenerate against their wills: I answer, when God p. 102beginnes to regenerate vsus, he makes vsus then willing, beeing otherwise by nature vnwilling▪ and thus he regenerates vsus not against our wills, but with our wills; yet so as the willingnes to be regenerate is not of vsus but of God. It may be alleadged further, that the Act of the will whereby it wills to be conuerted, goes before the acte of God whereby he turnes vsus to himselfe: and that otherwise, we are conuerted without our consent, and that God workes vponupon vsus as vponupon a blocke or stone. Answer. In respect of time they are both done together: but in respect of order of nature, first the will begins to be turned of God, before it can will to be turned. For eueryevery cause is before his effect, if not in time, yet in prioritie of nature. The wil conuerted, so soone as God hath begunne to renew it, wils to be renewed: and it could not will the conuersion of it selfe, vnlesse it had p. 103formerly tasted the goodnes thereof. And though we first feele the desire to be conuerted before the grace of conuersion, it is nothing: for sometimes we perceiue the effect before the cause: as we see the light of the sunne before the sunne: and we see the light of a candle in a house before we see the candle. Therfore to will to be regenerate may be the effect of regeneration begunne, though it first of all appeare. For the better clearing of this our doctrine, I will propound two other questions.

The first, whether the will of man by his naturall strength, be any cause of his owne conuersion. The answer of the Papist is, that the wil is a cause with the grace of God: and that both together worke our conuersion; grace as the principall, will as the lesse principal,bbBellar. de gr. & lib. arb l. 6. c. 15. Sent. …. and both as causes formally But we teach and hold (as the truth is) that will, p. 104in the Act of working, effecting, producing of our conuersion or regeneration, is no cause at all, but in it selfe considered a meere patient or subiect to receiue the grace of conuersion giuen and wrought by God. It is absurd to thinke, that a creature should be a cause of his creation, or a dead man of his quickning. Therefore (as I thinke) the doctrine of them that teach, that there are three efficient causes of mans conuersion, Gods spirit, Gods word, mans will, hath his defect. The spirit is the principall cause, the word in his right vse is the meanes or instrument, wherby the operation of the spirit is effectuall. As for the will of man, it stands onelyonly as a Patient or obiect of diuine operation. It is alleadged, that men which repent, are worthie praise therefore: and this can not well be, vnlesse repentance proceede from freedome of will. I answer: repentance is praised, p. 105because it is a thing that pleaseth God, and in that respect praise-worthie: and the repentant person is praised, not because he is the cause of his owne repentance, but because he repents beeing thereto inabled by the merciemercy of God.

The second question is, whether the conuersion of a sinner be in the power of mans will a…y way. The answer of the papist is, that our regeneration and conuersion is in part in the power of mans will: so as the will stirred vp can either apply it selfe to the grace of God, or reiect the same. ContrariewiseaaReade Cal…. instit. lib. 2. c. 3. sect. 10. we teach, that regeneratiō is not within the power of mans will, but that it wholly depends on the will of God: & that, when God wil conuert and renue vsus, though will for his owne nature be apt to resist, yet in respect of Gods vnchaungeable will, and in respect of the efficacie of his inward operation, it can p. 106not resist and repell the worke of God. For when God himselfe workes any thing, his worke can not be resisted. For his working of a thing is onelyonly to will it to be: and his will can not be resisted. Now in mans conuersion, he workes the will and he workes the deed: Phil. 2.13.Phil 2:13and he causeth men to vvalke in his commandements. Ezec. 36.26.Ezek 36:26Resistance therefore can not be made … Secondly the Scripture euerie where teacheth that our conuersion & saluation wholly depends on Gods wil, & not on the wil of man. Of the distinction of man & man in the matter of saluation Paul alleadgeth the testimonie of Moses, It is neither in him that willeth nor in him that runneth, Rom. 9.16.Rom 9:16but in God that sheweth merciemercy. Our Sauiour Christ teacheth that the secrets of the kingdome of God are reuealed to some and to others concealed,Mat. 11.27. Luc. 8.10.Matt 11:27Luke 8:10 because the pleasure of God is so: and because this gift of vnderstanding p. 107is giuen to some and not to others. Our conuersion is tearmed a new generation and a new creation: for this cause it can not depend on the will of man at all, because a creature hath not his creation or generation in his owne will so as he may either accept or refuse it. And it is a great ouer-shaddowing of Gods grace, to make the hauing or the not hauing of it, to be in the choise of mans will. But the text in hand is obiected. When Christ would hauehave conuerted Ierusalem, they resisted and would not. I answer: there is a double worke of God. One is, outwardly in the word and sacraments to offer grace: and this indeed may be resisted. Of this Christ speakes here, whē he saith, they would not: & Stephen whē he saith they resisted the Holy ghost. Act. 7.51.Acts 7:51The Lord saith, Gen. 6.2. My spirit shall not alway striue vvith man: and Peter applies this striuing of Nohes Ministerie p. 108saying, that Christ went in spirit and preached, 1. Pet. 3.19. The second is, when God inwardly by his spirite, turnes, renues, sanctifies the whole man: and this worke can not be resisted by the will of man; no more then Lazarus could resist the worke of Christ, when he was raised from the dead. If it be said, that this doctrine abolisheth libertie, because it can not choose and refuse the grace of God. I answere: the angells of God, which will good and can not will euill, hauehave neuerthelesse perfect libertie of will. And it is greater perfection of libertie freely and onelyonly to will that which is good, then to be able to will both good and euill. He is at more libertie, that can not be a seruant, then he which maybe either a free man or a seruant. And a necessitie of yeelding to the will of God is no hurt to our will. For it is a speciall libertie, to wil that which God wills and p. 109nothing else. By all this which hath bin said it appeares, what is the difference betweene vsus and the church of Rome in the point of free-will. They say libertie of grace to will well is onelyonly weakened, diminished, and held captiue by sinne: we say it is quite lost and abolished by the fall of Adam.

Againe by the former doctrine, the common question is easilie answered: namely wherein lies the efficacie of Gods grace.aaThom. cont. Gent. l 3. c …5…. Greg. de Val. Some papists answer that it lies ordinarily in the free consent and cooperation of free-will ioyned with grace. And this seemes directly to be the opinion of the councell of Trent. ButbbD. B…n… i… 1. Thom. q. 2…. & 22. q. 10. this is much derogatorie to the diuine grace of God to place the efficacie thereof in mans will: and it ministers much matter of boasting vntounto men.1. Cor. 4.7.1 Cor 4:7 Others place the efficacie of grace in the congruitie of the obiect, that is, in morall perswasions which p. 110God knows to be apt and fit to mooue and allure the will according to the condition therof,Bellar. de grat. & lib. arbit. l. 5. c. 11. Confuted by Molina, as saith P. Bin… feld. de lib. arb. p. 591. Stapl. Antidota in Acta. euen as a beast is moued by the sight of a bottle of hay. But there is no efficacie in these perswasions presented to the mind: because the will lies in thraldome and bondage vnderunder sinne and Sathan. And the wil must not onelyonly be helped, but also be deliuered from this bondage, before any perswasions can mooue it.Lumb. l. …. dist. 25. Lumbard in his time much declined from the puritie of the former daies: and yet he is farre founder then the Iesuites of our daies. For he saith thus: Free-will now is hindered by the law of the flesh from doing good and stirred vp to euill, Nisi per gratiam liberetur & adiuv…tu….so as it can not will and doe good, vnlesse it be deliuered and helped by grace. We leauing the papists in their dissentions place the efficacie of grace in the grace it selfe. For Christ saith,Ioh. 6.45.John 6:45 Euerie man that hath heard and learned of the father comes p. 111vntounto me. Againe we place it in this, that God adds the second grace to the first. For hauing giuen the power he staies not there, but proceeds further & giues the will, and with the will the deede. And thus is the grace of God effectuall.

The consideration and vse of this & the former doctrines is of great consequent. For if libertie of grace be lost, great is the necessitie of our redemption by Christ and great is the excellencie thereof. Secondly this doctrine cuts off the excuse of all sinne: for though we sinne necessarily because libertie of grace is lost: yet we sinne freely, because libertie in euill remaines. Thirdly it appeares hence, that man of himselfe can not hauehave or retaine any goodnesse, but that which God giueth and preserueth in vsus. This thing must moue vsus to pray earnestly for the grace we want: and to giuegive heartie thanks for the graces we p. 112hauehave. Fourthly we are taught deeplie to hūble ourselues for the losse of our libertie and for the bondage vnderunder sin: and to pray instantly for deliuerance by Christ. Fiftly, seeing of our selues we can not preuaile against the least temptation, we must pray to be guided and assisted continually by God. Lastly, seeing our conuersion depends on Gods merciemercy and not on our will, we are taught to denie our owne wills, wisedome, power; and to ascribe our iustification and saluation wholly and onelyonly to God.

The third estate of man, is the estate of regeneration: in which the wil hath power to will, partly that which is good and partly that which is euill, as daily experience declareth in the liues of iust men. And the reason is, because the will of man renued, hath in it a three-fold libertie. The first is, the libertie of nature, to will or nill which p. 113is in all men. The second is, libertie of s…ne, whereby the wil when it willeth any euill, willeth it freely. And this libertie is diminished according to the measure of grace, which God bestoweth. The third is libertie of grace to will that which pleaseth God, and it is restored in part in regeneration: so far forth as libertie to sinne is diminished. And because these three alwayes remaine in the will to the death, therefore sometimes it willeth well, sometime euill, sometime both: and in the best actions we doe there is a mixture: because they are not perfectly good for the time of this life, but partly good and partly euill.

That this power of the will may the better appeare, I will propound foure questions. The first is, whether the will preuented or renued, hauehave any stroake, action, or operatiō in the first regeneration of a sinner. I answer: In the renouation p. 114or conuersion of a sinner I consider two things. First, the beginning or ground thereof, and that is the setting or imprinting of new qualities and inclinations in the minde, will, affections of the heart. And this is the intire or meere worke of God in vsus and vponupon vsus: and we in it are merely passive, not active. The second is the Euidence of the former in new and spirituall actions, as namely in thinking, willing, and desiring that which is good. Now these actions are workes of God in and by mans will: and mans will is not onelyonly a Subiect of them, but also an Instrument. A Subiect, in that God is the first and principall worker of these workes in the will. An Instrument, because it pleaseth God to vse the will, and to mooue it by his grace for the acting and effecting of the things which he appointeth. And thus the will is not merely passiue, but p. 115passiue and actiue both: first passiue, and then actiue. For beeing acted and mooued by God, who works the will and the deede, it also acteth and mooueth. And we doe not vtterly denie the Co-operation of mans will with Gods grace. It is necessarie indeed that God first regenerate vsus and make vsus his children and new creatures. And in this thing, we doe not Co-worke with God, but stand as patients, that God may worke vponupon vsus and reforme vsus euen in the same manner, as when he made vsus in the beginning without any helpe of ours. Yet, after our regeneratiō, by faith we are brought from life to death, and to will is present with vsus, though in weake measure by reason of the remainders of corruption: and then we begin to be Co-workers with the grace of God, mooued to will and so indeede willing that which is good. In this sense hauehave the learned p. 116said,Prosper. contra Collat. 12. Devoc. Gent. l. 2. c. 29. that which is repaired in vsus, is not repaired without vsus: and, that God in them whome he calls, prepares the will that it may be a receiuer & handmaid of his gifts.

The same answer in effect I propound an other way. In the worke of our regeneration, three graces be required, the preuenting grace, the working grace, and the co-working grace. The preuenting grace is, when God of his mercy sets and imprints in the mind a new light, in the will a new qualitie or inclination, in the heart new affections. The working grace is, when God giues to the will the acte of well-willing, namelyaaVelle credere, velle resipiscere, velle ob…dire. the will to beleeue, the will to repent, the will to obey God in his word. The Co-working grace is, when God giues the deede to the will, that is, the exercise and practise of faith and repentance. The first giues the power of doing good,Aug de grat. & lib. arb. c. 17. the second the p. 117will, the third the deede: and all three togither make the worke of regeneration. Now the wil of man in respect of operation, doth not concurre with Gods preuenting grace, but is merely patient as a subiect to receiue grace. For it is the proper worke of God to set or imprint a new facultie or inclination in the will, and that without any action of the saide will. Neuerthelesse the will beeing once renewed and preuented, concurreth by his operation with the working and Co-working grace of God. For the wil beeing mooued by grace, willeth and doth indeede that whereto it is mooued. And the will to obey God, or to performe any like dutie, proceedes ioyntly from two causes. From grace: in that it mooueth and causeth the will to will to beleeue. From the will of man: in that beeing preuented and mooued by God, it willeth to beleeue, or to do any like dutie. p. 118And therefore the ancient saying hath his truth, He that made thee without thee, August. serm. 15. de verbis Apost.doth not regenerate or saue thee without thee. Because our conuersion is not without the motion and consent of will, as our creation was. And that we doe not mistake in this point, the order that is betweene mans will and Gods grace, must here againe be remembred. In respect of time they are both together, and concurre in the very first moment of our regeneration: in respect of the order of nature, the will doth not first begin that which is good, and then after borrowe aide from grace: but grace preuents, renues, and mooues the will, and then the will mooued or changed, wils to be conuerted and to be healed in the first instant of conuersion.

This operation of the will, to wil to beleeue, to will to repent and to obey, is the least grace and signe of Gods p. 119fauour: (for nothing can be lesse then to wil to do that which is good:) yet is it of great & excellēt price. For it hath the promise of God annexed to it. The prophet saith to the rebellious Israeelites, Wash and make you cleane—: Isa. 1.16.Isa 1:16cease to doe euill, learne to doe well. Now they might peraduenture say, Alas, we can not wash our selues: he therefore addes, If ye will and obey, vers. 19.that is, if ye doe but will to be clensed, and testifie this will by your endeauour to obey, ye shall eate the good things of the land. And Christ saith, that the heauenly father giueth the holy Ghost to thē that desire him.Luc 11.13.Luke 11:13 And to them that are in Christ God accepts this Acte of goodwill for the deede it selfe. Marke the comfort that flowes from this doctrine. The ful obedience to the law of God is impossible to all men, except Christ, in this life: yea to them which are conuerted and sanctified, and greatly p. 120desire the fulfilling of the law in themselues: and therefore no man can be iustified by it before God, and obtaine saluation thereby. Neuerthelesse saith in Christ and repentance is so farre forth possible,Faith and repentance are possible to all that will in earnest. to all that will and hauehave a desire, that whosoeuer doe but will in earnest to beleeue and to be cōuerted, doe indeede beleeue and are conuerted, and please God, and shal not perish eternally, though the beginning of faith and conuersion be weake; so it be in truth and not counterfeit. And yet such is the naughtines of our nature that faith and conuersion, is impossible vntounto vsus, vnlesse of the singular merciemercy of God, it be stirred vp in the hearts of the Elect by his holy spirit. In this respect Christ saith, Math. 11. My yoke is easie and my burden light. And againe, his commandements are not grieuous. It may be obiected, that the will & desire of renouation and reconciliation p. 121with God, may be where there is a mind and purpose to sinne, and where is no true hatred and detestation of iniquitie. Answ. The serious and instant will or desire to beleeue in Christ and to repent, includes in it the hatred of sinne, and the purpose of not sinning. For he that truly desires to beleeue doth so: because he detests his vnbeleefe: and he that desires to repent: doth so, because he hates his owne euill waies, and purposeth to sinne no more.

The second question is, whether the will after it is renewed be able to cause and bring forth good workes of it selfe, or no? I answer two things. The first, that will cannot, vnlesse God further giuegive a double grace. The one is Assisting grace: and it stands in three actions, preseruation, confirmation, protection. Preseruation is, whereby God continues the being of the will renewed. p. 122For that which is good, doth not continue good the least moment, vnlesse God make it to continue. Confirmation is, when God fixeth the minde in that which is good and causeth the will constantly to follow the good inclination thereof, it being otherwise mutable and apt to decline. Protection is whereby God defends his grace in vsus against the violence of temptation. Of this he saith to Peter,Luc. 21.Luke 21 Sathan hath desired to sift you, but I hauehave prayed for thee that thy faith faile not. And God promiseth that he will not suffer the faithfull to be tempted aboue that they are able to beare.1. Cor. 10.13.1 Cor 10:13 The second grace may be called, Exciting grace, whereby God mooues and stirres vp the will, that it may indeede will and doe the good to be done. And this grace is ordinarily required to the effecting of euerie good worke. Dauids will was exceedingly renued by p. 123the Holy ghost, yet he prayes still,Psal. 119.36.Ps 119:36 Incline mine heart vntounto thy testimonies. The Christian soule, that is alreadie drawne to Christ prayeth still, Dravv me and we will runne after thee. Cant. 1.3.Song 1:3Paul saith, they which are the children of God, are guided, mooued, Rom. 8.14. foreign.Rom 8:14or stirred by the spirite of God. Againe he saith of the Philippians, after they were renued & wrought their owne saluation with feare & trēbling,Phil. 2.1….Phil 2:1 that God did stil worke in them beside the power the Act of willing and of doing that which is good. And he works the will, by moouing it to will and to doe indeede, that which it can will and doe. And this moouing cause, is the good will of God. It may not seeme straunge, that I say new grace is required to stirre vp the will to the doing of euerie new worke. For grace in the will is like a fire of greene woode which hardlie burnes, and continues not to burne vnlesse p. 124it be continually stirred vp and blowed: euen so the good inclination of the will, because it is ioyned, nay mixed with contrarie corruption that presseth downe, tempteth, inticeth, and draweth away the will from God and all goodnesse, hath neede continually to be excited, stirred and mooued. The man regenerate is able to pray to God, yet can he not pray sometime by reason of the weight of corruption, vnles the spirite help to beare the infirmities of nature and make request in vsus by stirring and moouing vsus to make request.Rom. 8.26.Rom 8:26 The doctrine of the auncient church hath beene that,Aug. ep. 107. Gratia dari ad singulos actus bonos. new grace is to be giuen to the doing of eueryevery good act. And,aade praedest. …nctor. c. 11. that we doe not that good which we can doe, vnlesse God make vsus doe it, as he made vsus able to doe it. This doctrine must the rather be remembred, because the streame of popish doctrine runnes another way; by p. 125teaching that our wills assisted by grace can doe good,Ruard. Tapper. Bellar. degr. & lib. arb. l. 6. c. 15. without the concurrence of new grace to excite and stirre vp the will. Indeed for the doing of naturall actions the generall Cooperation of God suffiseth: but to the effecting of actions Supernaturall, the speciall help of God is required. A child, that can goe vp and downe in an euen flore being staid by the mothers hand, for all this it can not goe vp a paire of staires vnlesse it be lifted at euerie step. Like is the case of the children of God, in thinges which concerne the kingdome of heauen.

The second part of the answere is, that when renued will doth a good worke it doth it not perfectly.Rom. 7.1….Rom 7:1 To will (saith Paul) is present vvith me, but I can not performe the good I would, that is, I can not perfectly doe it as I would. It may be obiected thus. The workes of God are perfect: good workes done p. 126by vsus, are workes of God: therefore they are perfect. I answere to the Maior or first part of the reason: it is true of such workes as are workes of God alone, and not of such as are workes ioyntly both of God and man, God being the principall agent, and man the instrument. For then the worke done takes vntounto it the qualitie, and condition of man: considering it proceeds from God through the sinnefull minde and will of man. The scriuener, when he writes by himselfe, he writes a perfect hand: but when a learner and he write both together, he taking the learners hand into his owne, then that which is written will carrie the imperfection of the learner. Like is the case in all such workes as are from God in and by vsus.

The third question is, whether the reliques of corruptiō be of that force in sinning, that they can vtterly quench p. 127the spirit of God in the renued will. The answere is, that corruption remaining is of it selfe apt to doe it: and the grace of Gods spirit is apt to be extinguished, because of it selfe it is mutable: neuertheles it wholly & vtterly cannot be lost, for 4 causes. The first is, the promise of God in the couenant of grace, I will put my feare into their hearts that they shall not depart from me: Ier. 32.40.Jer 32:40and this promise particularly belonges to all them that truely beleeue, because it is the promise of the Euangelicall couenant. The second is, the Intercession of Christ in the behalfe of all the Elect. Christ saith to Peter,Luc. 2….Luke 2 Sathan hath desired to sift you as wheate, but I hauehave prayed for thee Peter that thy faith faile not. And this he did especially in that solemne praier made Iohn 17. in which he prayed not onelyonly for Peter, but for all the Apostles and for all that did or should beleeue in him. The third p. 128cause is the omnipotent power of God in preseruing all thē that are in Christ, No man (saith Christ) taketh my sheepe forth of my hand. Ioh. 10.28.John 10:28And marke the reason: my father is greater then all. The last cause is the Efficacie of Gods spirit. S. Iohn saith, that the seede of God remaines in him that is borne a new: and that this seede keepes him that he neither doth nor can sin in two respects. First, if he sinne, yet he sinnes not with full consent of will. For he hates and nills in part the euill which he willeth.Rom. 7.19.Rom 7:19 Secondly, if by humane frailtie he fall, he makes not a trade of sinne, neither doth he keep a course in wickednesse, but the seed of grace remayning within, causeth him to returne to God and to recouer himfelfe by new repentance.

The last question is, whether the renued will can of it selfe perseuere in doing good. I answere, that our perseuerance p. 129dependes and proceedes onelyonly from the will of God. That we may perseuere two things are required: the power to perseuere and the wil of perseuerance: and both these being good things are of God. Because eueryevery good giuing and eueryevery good gift is from aboue and commeth downe from the father of lights.Iam. 1.17.Jas 1:17

This former doctrine is of great vse. In that the new birth & regeneration of a sinner is not without the motiō of his owne will, we are taught, that we must if we desire our owne saluation, vse the good meanes, and striue against our owne corruptions, and endeauour earnestly by asking, seeking, knocking. It wil be said, that faith, repentance and the rest, are all giftes of God. I answer, there is no vertue or gift of God in vsus, without our wills: and in euerie good act, Gods grace & mans will concurre: Gods grace as the principall cause: p. 130mans wil renewed as the instrument of God. And therefore in all good things industrie and labour, and Inuocation on our parts is required.

Secondly this doctrine ministers true cōfort to all true seruants of God. For, if when they vse the good meanes of saluation, the word, praier, sacraments; the will lie not dead but begin to oppose it selfe against vnbeleefe, and other corruptions, and withall doe but so much as will to beleeue, will to repent, will to be turned to God, they hauehave begunne to turne vntounto God, and God hath begun to regenerate them; so be it, this will in them to doe the good they ought to doe, be in good earnest vnfained, and they withall be carefull to cherish this little graine, till it come to a bigger quantitie.

Thirdly, seeing to eueryevery new act that pleaseth God, new grace is required, we are taught not to presume of our p. 131owne wisdome, will, and strength; nor to glorie in any thing we doe, but alwaies to acknowledge our owne impotencie, and in eueryevery good thing we doe, to giuegive all the glorie to God: and to be watchfull in praier continually, because we stand by grace so long as we stand: and hauing done one worke, we doe not the second but by a continued supplie of new grace.

Lastly seeing Gods preuenting and working grace turnes our wills and makes them of vnwilling most willing wills, all our obedience must be voluntarie, and come from such freenesse of will, as if there were no bond in the law of God to force and compell vsus thereto.Psal. 110 …Ps 110 The people of God that are turned and guided by the free spirit of God, must be a voluntarie people, and with all alacritie and cheerefulnes doe the duties that pertaine to them, of a readie minde, euen as if there were p. 132neither heauen nor hell, iudge nor iudgement after this life. The spirit of life that is in Christ must be a law vntounto them.Rom. 8.2.Rom 8:2

The last estate is the Estate of glorification after this life. In this estate the Libertie of will is a certen freedom onelyonly to will that which is good and pleasing vntounto God. For it is the continuall voice (as it were) and crie of the glorified will; I doe no euill, and I will not doe it: I doe that which is good, and I will doe it. And this indeed is the perfect Libertie in which mans wil is conformed to the Free-will of God and good angels, who will onelyonly that which is good, and can not will that which is euill.

By this which hath bin saide, it appeares that the wordes of the text in hand [and ye would not] are spoken of the will of man according to the estate of corruption. For the voice of the regenerate p. 133will is, I doe that which is euill but I would not doe it: I doe that which is good, but I can not doe it as I would. And the voice of the corrupted will is, I doe that which is euill, and I will doe it: I doe not that which is good, and I will not doe it. And this last voice is plainely expressed in these wordes, And ye would not.

The third point comes now to be considered, namely the Harmonie or consent of both wills. For the wordes are, I would, ye would not. Here it may iustly be demanded, whether there be an Harmonie or consent betweene Gods will and mans will, and how it stands with this text. I answer, there is an excellent harmonie: and generally it stands in this, that Gods will hath a soueraigne Lordship ouer the will of man, and mans will stands subiect to it absolutely, and simply depends vponupon it. And by this meanes, where man hath a p. 134will, God hath an antecedent will; and where mans will hath any stroke or action, there Gods will formerly had his stroke and action.

Furthermore mans will depends on Gods will, in respect of three things, namely Sustentation, Determination, Ordination, or gouernmēt. It depends on the will of God in respect of sustentation: because mans wil for his nature, strength, and all his motions depends on the will of God: and could not hauehave beeing for the space of one moment, vnlesse it were vpholden by God. It may be obiected, that if God sustaine the will which is sinnefull he sustaines not onelyonly the will but also the sinne thereof. Answ. God sustaines nature, and not the sinne of nature: & threfore he only sustaines will as will, and not as it is corrupt or sinnefull will. The like we see in nature: when a man halts in walking, the motion of the bodie is p. 137from the soule, and is preserued by it: but the halting which goes with the motion and disorders it, is not from the soule, neither hath it his preseruation thence, but frō a defect in the legge or foote. By this we are taught to acknowledge the endlesse long-suffering of God, who sustaines the members of our bodies, our soules, the faculties and actions thereof, euen in the workes in which men offend & dishonour him. Secondly we are taught to acknowledge the vile abhomination of eueryevery sinne: for we sinne in the very hands of God sustaining and preseruing vsus: and in the very actions, which we could not doe vnlesse we were sustained by him, we offend him and prouoke him to anger against vsus.

Secondly mans will depends on Gods will in respect of determination: because we netiher can nor doe will any thing without the will of God. A p. 136sparrow, saith Christ, lights not on the ground without the heauenly father, that is,Math. 20.29.Matt 20:29 without his decree or will. The malitious and wicked wil of the Iewes could not so much as will, much lesse doe any thing against Christ, but that which the hand and counsell of God had determined to be done. Act. 4.28.Acts 4:28Moreouer God determines the will two waies. In good things he inwardly mooues and inclines the will to the willing and doing of the good it willeth. For in that Gods will is the first cause of all good things, mans will depends on it in respect of vertue, in respect of Application, and in respect of order of working. In respect of vertue:Thom. 1. par. q. 105. atr. 5. because the vertue of second causes proceed from the first. In respect of Application: because God vseth the will of man as an instrument of his owne will, and he applieth it to the doing of things which he intendeth, euen as the carpenter vseth, p. 137mooueth, and applieth his tooles. In respect of order of working: because alwaies the first cause begins the work, and the second mooues not without the first. VponUpon this ground it follows, that the good things which man willeth, he so willeth, because God first willed them. And therefore Paul saith, that good workes are prepared of God for vsus to walke in:Eph. 2.10.Eph 2:10 and this preparation is made, because God decrees and determines with himselfe the doing of all works to be done.

In euill things the Determination of God isbbVol…ndone… impedite. to will not to hinder them as he may. VponUpon this will in God followes sinne in the will of man, as a cōsequent, not as an effect. As a consequēt: because when God suspends or withdrawes sustentation and gouernment from the will, it cannot of it selfe but will amisse: as the staffe in my hand presently falls when I do but pull backe p. 138my hand. To auoide euill is good: and therefore we cannot auoide the least euill, vnlesse God make vsus able to auoide it.Voluntas permis…iua efficax non quoad productionē, sed quoad illationem. And [c] euill is not the effect of Gods wil: because God puts nothing into mans will to cause it to wil amisse: but he onelyonly ceases to conferre vntounto it helpe and direction, which he is not bound to conferre.

Here long and tedious disputes are made by many touching the Concord of Gods decree and the libertie of mās will. And it is alleadged that mans will looseth his libertie and ceaseth indeede to be will, if it stand subiect to the necessarie and vnchaungeable decree of God. I answer, first that when the will of man determines it selfe to one thing, it doth not loose his libertie: much more then may the libertie of will stād with the determination of God. Secondly Gods decree doth not abolish libertie but onelyonly moderate and order p. 139it: byaaSuauiter inclinando. inclining the will in milde and easie manner with fitt and conuenient obiectes and that according to the condition of the will. That Christ should die when he died, it was necessarie in respect of Gods decree: yet if we respect the constitution of his nature he might still hauehave prolonged his daies: & if we consider the will of Christ, he died most freelie and willingly. Otherwise his death had bin no satisfaction for sin. God himselfe doth some things of an absolute necessitie, and yet with perfect freedome of will: now then if absolute necessitie doe not abolish freedome of will, much lesse shall conditionall necessitie depending on Gods decree, doe it. Lastly, the decree of God establisheth the libertie of will. For his determination is, that the Agencie of second causes shall be according to their condition: so as naturall causes shall worke naturally: free causes, freely: p. 140necessarie causes, necessarily: contingent causes, in contingent and variabl… sorte. And therefore the necessarie decree of God is, that man shall will this or that, not necessarily in respect of himselfe, but freely.

Thirdly mans will depends on Gods will in respect of gouernment. This gouernment is of two sortes. First he gouernes the wills of the righteous, by working his owne good worke in them and by them. In them, because he mooues and inclines them by his spirite. By them: because they are holie instruments of his will.

Secondly he gouernes the wills of the wicked and vngodlie by sixe actions. The first is permission, when God withdrawes his grace from the will, not inlightning the minde nor inclining the will, but leauing it to it selfe; as when a man giues the rene to a wilde horse. The second is, a deliuerie of the p. 141will to Sathan, and that is when God …iues the diuell libertie to tempt,1. Tim. 3. last. 1. Cor. 5.1 Tim 31 Cor 5 assault and vexe the will of man being left to it selfe. And this thing is incident to obstinate sinners: and we pray against it in these words, Lead vsus not into temptation. The third action is, a ceasing to restraine corruption of will, either in whole or in part: as whē he restraines al sinnes, saue one, or, hauing restrained for a time, for the punishment of former sinne, he omits restraint, permitting man to the lusts of his owne heart. The fourth action is, the bending, moouing, or inclining of the wicked will. And this God doth not by inward inspiration (for then he should be the cause of sinne) but by presenting to the minde and will obiects good, or at the least indifferent in themselues: vponupon which obiectes the will takes occasion to be more willfull, obstinate, and rebellious, not mooued thereto by God, p. 142but freely moouing it selfe. The heate of the stomacke in the winter season, i… increased, not by the heate of thinges taken inwardly but by the cold of the aire euerie way compassing the body. An vnbroken horse being spurred, because he goes out of order; he flinges out and castes his rider. And thus the sinnefull will of man vrged by commandements, threatnings, iudgements: allured by promises and blessings, growes more sinnefull and wicked. Paul saith that sinne tooke occasion vponupon the good commandement of God to reuiue and to be sinfull out of measure.Rom. 7.8.15.Rom 7:8Rom 7:15 Dauid saith, that God moued the hearts of the Egyptians to hate his people. Psal. 105.25.Ps 105:25But how? He blessed the Israelites exceedingly, more then the Egyptians. And vponupon this worke of God, they tooke occasion to enuie and to hate the Israelites.

The fift action is ordination, whereby p. 143God vseth well, the wickednesse of the wil of man, and directeth it against the nature thereof to good endes, euen as the learned physicion sometime of poyson makes a remedie. In this sense Assur is called the rod of his indignation: and the Medes & Persians,Isay. 10.5. & 13.3.Isa 10:5Isa 13:3 his sanctified ones. The Iewes in the crucifying of Christ vvilled and minded nothing but his death and destruction: yet God willed and by them wrought the redemption of mankinde. He workes his owne good worke by mans will, as by an actiue instrument, and withall he leaues the will to it selfe, to worke his owne euill worke. The last action of God is, when a man is going on in his owne wickednesse, he turnes him vntounto himselfe, of his exceeding merciemercy: and sometimes againe he opens a way, that that person, who of himselfe runnes into wickednesse, may rush headlong to his owne destruction p. 144for the further exequution of diuine iustice: as when an house is falling th… owner thereof will not vnderpropp it, neither will he push it downe: but he takes away al impediments and digges away the earth round about it, not touching the foundation, that when it falls, it may fall downe right.

Thus we see brieflie the harmonie of mans will and Gods will: now let vsus come to the vse, which is manyfold. First of all, by the former doctrine, we are brought to a right vnderstanding of many places of scripture. The Lord saith of Pharao,Exod. 4.21.Exod 4:21 I will harden his heart. And this he is said to doe, not because he setts and imprintes hardnesse in his heart, but because by sundrie actions he orders and gouernes his wicked will, and they are foure. First he permits Pharao to his owne will: secondly he leaues him to the malice of the diuell and the lustes of his owne heart: thirdly p. 145he vrges him with a commandement to let the people goe. And Pharao the more he is vrged, the stiffer and stubberner he is, & the more he rebells against God, wheras he ought indeed to hauehave bin the more obedient. Lastly God vseth the hardnesse of Pharaos heart to the manifestation of his owne iustice and iudgement, and therefore he opens him a way that he may runne headlong to his owne destruction. In this manner, and no otherwise are the places to be vnderstoode, when the Scripture saith,1. Reg. 22.23.1 Kgs 22:23 that God put a lying spirit into the mouthes of the prophets of Ahab: that, if a prophet be deceiued, Ezech. 14.9.Ezek 14:9the Lord deceiued him: Rom. 1.28.Rom 1:28that he giues vp men to reprobate mindes: 2. The…s. 3.1….that he senas strong illusions to beleeue lies. In the booke of Samuel it is saide,2. Sam. 16.1….2 Sam 16:1 the Lord commanded Shemi to curse Dauid: because about this cursing there is a twofold actiō in God. One, that he restrains p. 146the wicked heart of Shemi in respect of all other sinnes, and not in respect of this sinne of railing, to which God leaues him. The second, he vseth him as an instrument to correct and to hūble Dauid. And thus likewise must the places be vnderstood, when it is saide, that God deliuered the wiues of Dauid to Absolom, 2. Sam. 12.11. and 24.1.2 Sam 12:112 Sam 24:1and that he stirred vp Dauid to number the people. Lastly Ioseph saith, that the Lord sent him into Egypt: and that for two causes. One, because when his brethren were about to make him away, God by his prouidence caused marchants to passe by in their sight, whereupon they tooke occasion to sell him into Egypt. The second, because God disposed this fact of theirs to the good of Iacob and his familie in time to come. And thus are all like places of Scripture to be vnderstoode.

Againe, some schoole-Diuines following p. 147Damascen, make & ascribe to God an applied or depending will, on this manner. God for his part would hauehave all men without exception to be saued: why then are they not saued? They thēselues will not. And because they will not, God therefore chooseth some and refuseth others. But according to the former doctrine, I take this kinde of applied will, to be an inuention of mans braine. For the contrarie is the truth, namely that mās will wholly depēds on the will of God. That vessels be some of honor, some of dishonor, it is not in the power of the clay, but in the will of the potter. The first cause orders the second, and not the second the first. To make Gods wil depend on mans will, is to put God out of his throne of maiestie, and to set the creature in his roome. Others set forth the depending wil of God on this manner. God (say they) decrees nothing in particular p. 148of things that are casuall & contingent,Bellar. l. 4. c. 15. de grat. & lib. arbit. R…ard. Tapper. but he foresees within himselfe what the will of the creature will doe or not doe, when things are thus or thus ordered: and vponupon this foresight he consequently determines what shall be done. But this opinion, as it giues vntounto God a common or generall prouidence, so it takes away the certen determination of God touching all particular euents. And it is absurd to think that God should foresee the future acts of mans freewill, when as yet he hath determined nothing: for things that shall be, are therefore to come to passe, because God by decree hath determined their beeing. And therefore the foreknowledge of things that shall be followes the decree of God. And if Gods decree presuppose mans willing of this or that, and thereupon determine, how shal that speach of the Lord stand,Ezech. 36.26.Ezek 36:26 I will cause them to walke in my p. 149statutes. For hereby is signified, that God doth not attend on the will of man, but brings mans will in subiection to himselfe.Shumel in 1. Thomae. q. 19. art. 6. And therefore this attending will ascribed to God, is improoued euen of the Papists themselues.

Thirdly, in that mans wil stands subiect absolutely to the pleasure of God, our dutie is, to yeelde voluntarie subiection to him in all things when his wil is made manifest vntounto vsus.

Lastly, this doctrine of the consent and concurrence of mans will & Gods will, must be the stay and ground of our patience and comfort. For there is no calamitie or miserie that betides vsus by and from the will of man, without the will of God. The creature can will nothing against vsus vnlesse it be first the will of God: and it can doe neither more nor lesse then God will. The deuil could not touch Iob without leaue, and he could not enter into the heard p. 150of swine without leaue. VponUpon this ground Dauid speakes to this effect, Let Shemi curse, for he curseth because the Lord bids him doe so. Ioseph comforts himselfe and his brethren in this, that not they so much as the Lord sent him into Egypt.

As there is an Harmonie betweene Gods wil & mans wil: so there is a dissent between mās will & Gods word, or his signifying will, as appeares by the text in hand.aaHales 3. Summae q. 69 Thomas in 1. 2 q. 109. & contra Gen…iles. l. 3 c. 159. Roffensis in refutant. 36. Bell. de grat. & lib. arb. l. 2. c. 5. Schoolemen vponupon this dissent make a distinction of Gods grace into sufficient and effectuall. Sufficient they call that whereby a man may be saued, if he will not be wanting to himselfe. Effectuall, whereby a man is indeede saued. The first (they say) is giuen to all men at one time or other, the second is not. And this distinction of grace they gather on this manner. When Christ would hauehave gathered the Iewes, they would not: p. 151therefore they had not effectuall grace: and because they would not, they are blamed and rebuked by Christ: therefore (saith the Papist) God gaue them sufficient grace to be conuerted, if they would: els could he not hauehave blamed them. I answer, this prooues that once God gaue them sufficient grace to obey any commandement of his, namely in the creation: but hence cannot be gathered, that when God called the Iewes by his word, that then, then I say, he gaue them sufficient grace. Secondly it is obiected, that God did all that might be don to his Vine to make it bring forth good fruit;Isa. 5.4.Isa 5:4 and yet for all this, it brought forth nothing but wild grapes: therefore it is saide, there must needs be a grace sufficient to saluation, which is not effectuall. I answer: God did that to his vineyard that was sufficient to make a good vine bring forth fruit, (and that is the meaning of the p. 152place in Isai) though not sufficient to change the nature of an euill vi…e, and to make it a good vine. It is vrged, that the Lord saith, he waited for grapes: which he would not hauehave done, vnlesse there had been hope by reason of sufficient grace giuen. I answer again, that the Lord waited for fruit, not because God then gaue them sufficient grace when he waited, but because the Church of the Iewes, was in shew and pretence a good vine: and thereby gaue hope of good fruit. Thirdly it is obiected that Adam receiued sufficient grace: and that he had not effectuall grace because he fell. I answer, Adam had sufficient to the perfection of a creature, but not sufficient to vnchangeable perseuerance, specially if he should be assaulted by temptation. Likewise he had grace effectuall in respect of righteousnesse and happinesse, but not in respect of perseuerance p. 153in both. Grace in him, so farre forth as it was sufficient to happinesse, it was also effectuall. Lastly, it is obiected, that God forsakes no man, till he first forsake God: and therefore that God for his part giues grace sufficient to saluation. Answ. There is a double kind of forsaking in God, one is for triall, the other for punishment. The forsaking which is for trialls sake, goes before mans sinne, in which he forsakes God. In this regard, Adam was for order of nature first forsaken of God, before he forsooke God. The forsaking which is for punishment alwaies followes after sinne, and of this must the rule be vnderstood, that they which are forsaken of God, did first forsake God. Now the trueth which we are to hold in this point is thus much. There is a grace which is sufficient to the conuiction of a sinner, which is not effectuall to saluation: and againe there is a grace which p. 154is sufficient to the leading of a ciuill life, which is not effectuall to saluation: yet the grace which is indeed sufficient to saluation, is also effectuall; namely the gift of regeneration, in which God giues not onelyonly the power to be conuerted, but also the will and the deed.

Thus much of the Harmonie: nowe comes the fourth point to be considered, namely in what manner Christ willed the conuersion of Hierusalem. He willed it first in LoueLove, secondly in Patience. His louelove is set forth by two things. The first, albeit he was God full of maiestie, and we vile wretches his enemies by nature, yet was he content to take vponupon him a vile and base condition, to be vntounto the Iewes as an Hen. The second was, that he takes vntounto him the fashions, the disposition and tender affection of the Henne to her young ones.

That all this may the better be conceiued, p. 155three questions are to be propounded. The first is, whether there be such an affection of louelove in God, as is in man and beast? I answere, that affections of the creature are not properly incident vntounto God, because they make many changes, and God is without change. And therefore all affections and the louelove that is in man and beast is ascribed to God by figure: and that for two causes. First because there is in God an vnchangeable nature that is well pleased with eueryevery good thing, and a will that seriously willeth the preseruation of eueryevery good thing: and of this nature and will of God, the best louelove in the creature is but a light shaddow. Secondly the affection of louelove is ascribed to God; because he doth the same things that louelove makes the creature doe: because he bestoweth blessings and benefits vponupon his creature, as the louer doth on the person loued. In p. 156this sort are all other affections ascribed to God, and no otherwise.

The second question is, whether there be in God an hatred of his creatures: for God is cōpared to the Henne which loueth all her young ones. Ans. If hatred be taken for a passion incident to man, it is not incident to God: if it be taken for a worke of Gods prouidence and iustice, it is in God: and that in three respects. First of al, in scripture Hatred sometime signifies a deniall of louelove and merciemercy: as when it is said that he which will follow Christ, must hate father and mother, Luk. 14.26.Luke 14:26that is, neglect them or not louelove them in respect of Christ. In this sense hatred agrees vntounto God. For he is said to louelove Iacob and to hate Esau:Rom. 9.13.Rom 9:13 that is, not to louelove Esau with that louelove wherewith he loued Iacob. Againe there is in God… nature that abhorreth and detesteth iniquitie, thus saith the psalmist, that God loueth p. 157righteousnesse and hateth iniquitie. Psal. 44.8.Ps 44:8And thus God hates man not simply, because he is the handiworke of God, but because he is a sinner, and by reason of the worke of the deuill in man, namely sinne, which is simply hated of God. Thirdly God plagueth and punisheth offenders, and in this regard he is said to hate them. Thus saith Dauid, that God hates the workers of iniquitie, Psal. 5.6.Ps 5:6and destroies them that speake lies. By this which hath beene said, it appeares that there be two degrees of hatred in God: one is Negatiue, when God as an absolute Lord, bestowes his speciall louelove on some, and denies it vntounto others because his pleasure is so. The second is Positiue, when he hates and detests his creature: and this second alwaies followes sinne and is euer for sinne: but the other goes before sin. And whereas it is said in this text, that God is as the Henne that loueth all her chickins, and p. 158gathereth them all together: it must be vnderstood that our Sauiour Christ here sets downe his dealing not with all his creatures and with all mankind; but onelyonly his dealing toward his owne Church, in which he calleth all outwardly by the sound of his word, and receiues all outwardly into the couenant. By this which hath beene said, we are taught after the example of God to hate & detest iniquitie: and yet alwaies to make difference betweene the person and the sinne.

The third question is, in what thing is Christ as an henne to his Church? Answ. In temporall blessings and deliuerances: in afflictions and manifold corrections: but specially and principally in his word published in the ministery of the prophets. For it is the wing which he spred ouer his people: and it is the voice whereby he called and (as it were) clocked them vntounto him.

p. 159Thus we see the meaning of the similitude, that Christ would hauehave gathered Hierusalem as the Henne gathereth her chickins: nowe followes the vse. By this we see the tender louelove of God to this Church and land. For it hath pleased him to propound vntounto vsus the gospell of saluation, and that nowe more then 40. yeres. And in so doing he hath offered long to imbrace vsus in the armes of his mercy: and in spreading his wing ouer vsus to become our God and our Sauiour: for this tender louelove, our hearts must be filled with louelove to Christ, and our mouthes with praise.

Againe, we learne hence, that the gospell brings all other blessings of God with it. For God in it communicates his owne selfe vntounto vsus as the Hen to her young ones. The kingdome of God brings all things else with it that may serue for the good of man: and p. 160where the gospell is imbraced there is Gods kingdome. The peace and protection of this Church and land, wherby we hauehave bin preserued from beeing a pray to our enemies, comes by meanes of the gospell of life. Therefore foolish and false is the conceit of sundrie popish persons that say there was neuer such plentie in the world, as when the olde learning (as they say) or old religion was. Secondly by this we are aduertised, if we would hauehave all necessarie blessings for this life, first of all to imbrace the gospell of Christ.

Thirdly if Christ take vntounto him the disposition of the Henne: we likewise must take vntounto vsus the disposition of the chicken in respect of Christ, and that in three things. First we must suffer our selues to be gathered to Christ: that is, to be turned vntounto him from all our sinnes, to beleeue in him, to be of the same minde and disposition with p. 161him, to suffer him to quicken vsus with his heauenly and spirituall life, as the henne cherisheth her chickins by sitting on them. Secondly we must attend vponupon the word and wil of Christ, as the chickin vponupon the call of the hen: and suffer him to rule vsus both in heart and life, for all things. The third thing is, that we must depend on the sweete and mercifull promises of Christ, and shroud our selues vnderunder his wing against hell, Sathan, death, damnation. And verely, all such among vsus, who are not carefull to performe these three things to Christ, are no better then monstrous rebels, considering he hath in his mercifull and tender louelove, sought to win vsus to himselfe for the space of this 40. yeares.

Thus much of the louelove of Christ: nowe I come to his patience in these words: Howe often would I? The meaning whereof is this: you hauehave continually p. 162from time to time prouoked me by your sinnes: yet did I not withdraw my louelove from you, but sent my prophets from time to time vntounto you, to call you and gather you vntounto me And this patience of God is here expressed, to aggrauate the rebellion of Ierusalem. I will therefore speake a little of it. And first, it may be demanded, whether the vertue of patience that is in men, be also in God. I answer, properly it is not. For where this kind of patience is, there is passion and sufferance: now God is not subiect to any passion or sufferance, because his nature is vnchangeable. Againe that which is in God properly, is in him eternally: this patience is not in him eternally, but for the time of the continuance of this world. Neuertheles, Scripture ascribes this patience to God for two causes. The first is, because there is in God an infinite goodnesse of will and nature, p. 163wherby he neuer simply wills the perdition or destruction of any creature. Thus saith Ezechiel, God wills not, Ezech. 18.3….Ezek 18:3that is, takes no delight in the death of a sinner. And whereas it is said, that vengeance is Gods and he will repay, it must be thus taken, that God in reuēge doth not absolutely intend to destroy, but onelyonly to exequute iustice in the punishment of sinne. It may be obiected, that God is saide to make vessells of vvrath prepared to destruction. I answer,Rom. 9.10.Rom 9:10 this place must circumspectly and warily be vnderstood: and I take the meaning of it to be this, that God makes vessels of wrath or vessells for wrath by his will and decree, whereby he decrees to passe by some and to forsake them in respect of his louelove and merciemercy. And this acte of God in passing by and in forsaking of men, is as it were, to set them a part to becom vessels of wrath. And though God in secret and iust p. 164iudgement doe this, yet he neuer fills any of these vessels with his wrath, till they hauehave bin tainted with iniquitie: and though they be prepared to destruction, yet they are neuer indeede destroied but for their sinnes. Thus then, by reason of this excellent and incomprehensible goodnesse of God, whereof the vertue of patience is but a shadow, God is said to be patient.

The second cause, why God is saide to be patient is, because he doth the same things that patient men doe. First he inuites men to repentance: secondly he promiseth pardon: thirdly he deferres punishment: fourthly at the first he onelyonly inflicts lesser punishments, when they doe no good he inflicts greater: and lastly when there is no hope of amendment, he inflicts euerlasting death and destruction.

The ende of Gods patience is twofold: one that the Elect of God may be p. 165gathered and called: the other, that all excuse might be taken from the vngodly.Rom. 9.21.Rom 9:21

The patience of God is either vniuersall, or particular. Vniuersall, which pertaines to all men. The decree of diuine iustice was set downe to Adam, & in him to all mankind, When thou shalt eate of the forbidden fruit in dying thou shalt DIE, that is,Gen. 2.17.Gen 2:17 presently die the first and second death.Numb. 16.3.Num 16:3 Dathan and Abiram presently vponupon their rebelliō, went downe into the earth quick. The captaines with their fifties were presently vponupon their comming to Elias,2. Reg. 1.10.2 Kgs 1:10 destroied with fire from heauen. And so oft as any man sinnes, he deserues present destruction: and so many sinnes as we hauehave committed, so many damnations hauehave we deserued. Here it may be demanded, why God doth not execute his decree accordingly. I answer, God in iustice remembers merciemercy, yea p. 166his iustice giues place to merciemercy. For there is an other decree of merciemercy, which he will hauehave as well to be accōplished as the decree of iustice, and that is, The seede of the woman shall bruise the serpents head. Againe, Aske of me and I vvill giuegive thee the heathen for thine inheritance, Psal. 2.8.Ps 2:8and the endes of the earth for thy possession. That merciemercy then may be shewed vponupon mankind, iustice is exequuted in great patience by certen decrees. And this patience pertaines to all men without exception, that come of Adam by generation.

Speciall patience is that which concerns particular men or cuntries. Thus God spared the olde world 120 yeares before he sent the flood: he spared the Amorites till their iniquities were full: he spared the Egyptians 400 yeares.Ezech. 4 5.Ezek 4:5 He deferred the punishment of the idolatrie of Israel 390 yeares, and then he punished it with 70 yeares captiuitie. p. 167He winked at the ignorance of the Gentiles 4000 yeares. Antichrist shall not …terly be destroied till the comming of Christ. Whē men blaspheme God and Christ, swearing wounds, blood, heart, sides, nailes, life; if they had their desert, they should descend to hell quicke and that presently: but God forbeares them, and sundrie such persons are vouchsafed the grace of true repentance. The very least offender vponupon earth is partaker of the great patience of God. For he sustaines the members of our bodies, the powers and motions of the soule in such actions in which we offend him. And no creature can sufficiently consider the greatnesse of this long-suffering.

The vse to be made of the patience of God follows. First, it serues to teach all men to turne to God by true repentance. Rom. 2.4. Despisest thou the patience and long-suffering of God, knowing p. 168that the goodnes of God leads thee to repentance. 2. Pet. 3.9. God is patient towards vsus, and would hauehave no man to perish, but would all men to come to repentance. To come more neere to our selues and this English nation. Now is the day of our visitation, and hath bin for the space of this fourtie yeares and more, in which God in great patience hath continually called vponupon vsus, knocked at the dore of our hearts, and stretched out the armes of his merciemercy vntounto vsus. Wherefore the common dutie of all English people is, to turne vntounto God with all their hearts according to all the law of God, as it is said of Iosias. And that this dutie may indeed be practised, I will vse certaine reasons, that may serue to stirre vp our dead minds. First, the time of the continuance of the patience of God is hiddē & vnknowne vntounto vsus. And hereupon, when men abusing the patience of God shall say, p. 169peace, peace, then, then shall come sudden destruction,1. Thess. 5.…. Eph. 5.15.1 Thess 5Eph 5:15 as trauaile vponupon a woman. And therefore the time is to be redeemed, and as S. Peter saith,2. Pet. 3.11.2 Pet 3:11 we must watch and make hast for the cōming of the Lord. Secondly, the greater the patience of God is and hath beene, the greater shall his anger be. A blow, the longer it is in comming, the greater it is. Yea the very wrath of God in it selfe is most horrible. The wrath of a lyon, of a Prince, yea the wrath of all creatures to the wrath of God,Mich. 1.Mic 1 is but a droppe of water to the whole sea. At his indignation the very mountaines melt; the heauens & the elements shall melt at his cōming: much more should our rockie & stony hearts melt. Thirdly God hath his treasurie & storehouses for iudgement: and they which goe on in their sinnes from day to day fill this treasurie of God, with wrath and iudgements against the day of wrath.Rom. 1….Rom 1 p. 170And whē men turne heartily frō their euill waies, this treasurie is emptied, as appears by the exāple of the Niniuites. Wherefore let vsus all frō the highest to the lowest bethinke our selues what euil we hauehave done, and how we hauehave abused the mercifull patience of God, & make speed to turne to God and Christ our mercifull Sauiour. Some will say, we abuse not Gods patience; we hauehave repented long agoe. I answer, the number of them that truly turne vntounto God in their hearts is but small in comparison, euen as the gleaning is to the whole haruest. It will be said againe, we are not as the Iewes that denied Iesus Christ to be the Messias. I answer: we confesse Christ in word, but there is a great multitude among vsus, that denie him in their deedes and naughtie liues. For to omit the sinnes of the second table, there be fiue notorious sins that are common among vsus. Wilfull p. 171ignorance; in that men hauehave little or no care to knowe God and to knowe the way of life. The secōd is, the prophane contempt of the gospell. For nowe the obedience to this blessed doctrine of life, yea the very shewe of it is in common reputation Precisenes. And now a daies vnderunder this name, the profession of the gospell comes otherwhiles vponupon the stage to helpe to make vp the plaie, & to minister matter of mirth. VponUpon this we may iustly feare the gospell is going frō vsus. The third sin is worldlinesse, which raignes and beares sway in all places as though there were no other world, and as though heauen were vponupon earth. The fourth sinne of our daies is Lewk-warmnesse. For cōmonly men are not lost in themselues that they might be found of Christ, they feele not their owne pouertie, they knowe not in what neede they stand of the blood of Christ: and therefore p. 172they make profession of the faith formally, not seriously, onelyonly because they are forced so to doe by the good lawes of a good prince. The last sinne is Hypocrisie, for all among vsus come to the Lords table, and thereby enter into the highest degree of Christianitie that can be vponupon earth. For thereby they make profession that they are vnited to Christ, and hauehave fellowshippe with him and grow vp therein. And yet the most beeing departed from this holy sacrament, take libertie to liue as they list, despising all others that will not say and doe as they doe. These and many others, are the cōmon fruits of our English vineyard. It stands vsus all in hand to pray vntounto God,Cant. 4.16.Song 4:16 that he would blowe vponupon his vineyard, that we may bring forth better fruite and preuent the iudgements that otherwise are like to fall.

Secondly, in that God is so patient p. 173towards vsus we are taught to exercise our selues in patience in respect of God when we are afflicted and corrected by him. For when he laies his hand vponupon vsus, we may not be angrie, fret, chafe, and rage, but quiet our hearts in his will, though the crosse be grieuous for measure, and long for continuance. This patience to God-ward is tearmed in scripture by an excellent name, The Silence of the heart, wherby the heart without repining subiects it selfe to the will of God in all things. Psal. 4.4. Examine your hearts vponupon your bed & be still. And 37.7. be silent to Iehoua.

Thirdly, if God be thus patient towards men, we againe must be patient one towards another: as Paul saith,Eph. 4.32. Col. 3.12,Eph 4:32Col 3:12 forbeare one another, and forgiue one another, as God for Christs sake forgaue you. The faith of the mercifull patience of God cannot but breede and bring foorth in vsus patience and long p. 174suffering in regard of anger and reuenge.

Lastly, in that God calls vsus to saluation with great patience, we must suffer our selues to be called, and runne the race of our saluation with like patience. We must heare the word and bring forth fruit with patience. Luk 8.Luke 8We must pray without fainting and without taking repulse as the woman of Canaan did:Math. 15.Matt 15 and therefore with patience. Our hope must be by patience and the cōfort of the scriptures. Rom. 15.3.Rom 15:3In a word, we cannot obtaine the promises without patience.Heb. 10.36.Heb 10:36

The fifth and last point to be considered is, what is meant by the children of Hierusalem. I answere it thus. Children in scripture are taken 4. waies. First, some are children by generation: of them read Luke the 3. chapter, where a long genealogie is set downe from Adam to Christ. Secondly, some p. 175are called children by adoption without generation. Michal,2. Sam. 6.13. cum 21.8.2 Sam 6:13 that neuer bare child to her death, is said to beare fiue to Adriel: because shee did adopt his children, and bring them vp as her owne. Thirdly, some are called children in regard of legall succession in title to this or that thing.2. King. 24.17. 1. Chro. 3.16.2 Kgs 24:171 Chr 3:16 Thus Zedechias who indeed was vncle to Iehoakim, is said be the sonne of Iehoakim: because he did succeed Iehoakim, (as beeing the next of the blood) in the kingdome.Ier. 23.30. Math. 1.12.Jer 23:30Matt 1:12 Ieconias or Conias was childlesse: and yet he is said to beget Salathiel: because Salathiel, was to succeed him in the kingdome of Iuda, in that he was the next of Dauids house. Lastly, men, in that they appertaine to any thing or place, as children doe to their parents, are called children thereof. Thus men are called children of light, of darkenesse, of sinne, of wrath. Thus Hierusalem is called the daughter p. 176of Sion. And in this text citizens, the inhabitants of Hierusalem, are called the children thereof.

Thus much of the Rebellion of Ierusalem: now followes the punishment in these words: Behold your habitation shall be left vntounto you desolate: or thus, your house, that is, both cittie and temple (as it is in the next chapter) shall be left vntounto you as a wildernesse.

Here we must first obserue that the punishmēt of Ierusalēs rebellion is a decreed desolation both of citie & Tēple. And the right consideration of it is of great vse. For this desolation is as it were a looking glasse to this our English nation, in which we may see our future condition; except we repent of our vnthankefulnesse to God for his mercies, and shewe better fruits of the gospell, then commonly we doe. The old world little regarded the ministery of Nohe the preacher of righteousnes, p. 177and was destroyed by an vniuersall flood. It is a generall decree of God, The Gentiles and kingdomes that will not serue thee shall perish, Isa. 60.….Isa 60and be vtterly destroyed. If God spare not the naturall branches, he will much lesse spare vsus that are but wild branches, if we neglect & lightly esteeme the gospel of life, as men eueryevery where cōmonly doe.

Secondly the desolation of Hierusalem may be a glasse to eueryevery one among vsus, who in these daies of Gods mercifull visitation, sets the ministerie of the gospell at naught, or lightly respects it; for vnlesse such persons amend and that betime, vtter desolation will befall both them and their families. God hath passed his sentence, they that withdrawe themselues from God shall perish. Psal. 73.27.Ps 73:27Nowe they withdrawe themselues from God, that cannot abide to hauehave fellowship with him in his word, and to bring themselues in subiection p. 178thereto. Thirdly, it appeares hence by the contrarie, that the stabilitie of all kingdomes stands in the obedience of the gospell of Christ: for Gods kingdome is most sure and stable, against which nothing can preuaile. And whē the Gospell is obeyed in any kingdom, it is (as it were) founded in the kingdome of God.

Moreouer this desolation is both perpetuall and terrible: it is perpetuall, that is, to the last iudgement. For Hierusalem must be trode vnderunder foote, till the time of the Gentiles be fulfilled, Luk. 21.24.25.Luke 21:24Luke 21:25and that is, till there be signes in the sunne and moone, and the powers of heauen be shaken, and that is immediately before the last iudgement. Hence I gather that there is no cittie of Hierusalem nor Temple now standing. It will be said, that since the destruction thereof they might hauehave beene reedified. I answer, by reason of this curse of God, it p. 179cannot so be. Three 100. and 30. yeres after the death of Christ,Ruffini Iust. l. … c. 38. the Iewes by the leaue and helpe of Iulian the Emperour, went about to build again their temple and cittie, but their worke was ouerthrowne, and they hindred by thunder & lightening, & earthquakes, and many of them slaine thereby. Againe it may be said, that there is a citty now standing that is called Hierusalē. I answer, it is either Hierusalem in his ruines, or the cittie Bethara, fensed and walled by Elius Adrianus. Secondly by this it appeares, that the warres that were made heretofore for the recouerie of the Holy land, and of Ierusalem, were in vaine. This enterprize was the pollicie of the Pope that he might the better seate himselfe in Europe. And there was little good to be looked for in the place that God had accursed with perpetuall desolation. Thirdly by this it appeares, that pilgrimages p. 180made to the Holy land are superstitious. And lastly I gather hence, that Antichrist shall not raigne in the Temple at Ierusalem. This is but a popish fiction. For how is it possible for him to sit in a Temple, that is vtterly destroied, in such sort, that stone doth not lie vponupon stone. It is obiected, that Antichrist shall destroy the two prophets of God in the Citie in vvhichwhich Christ was crucified. Reu. 11.8.Rev 11:8I answer, Christ is as well crucified in his members as in his own person:Act. 9.5.Acts 9:5 & thus he was & is stil crucified in Rome: and in respect of his members more crucified in Rome then in Ierusalem.

Againe, this desolation was most terrible, and the tribulation thereof so great,Math. 24.21.Matt 24:21 that the like was neuer since the beginning of the world. Histories written thereof declare as much. For the citie was at the first besieged by the armie of Titus Vespasianus, called the Abomination of desolation, and it was p. 181withal compassed with a wall that had 13. castles in it to command the whole citie. In the time of the siege, the Iewes were oppressed with a grieuous famine: in which their foode was olde shooes, old leather, old hay, & the dung of beasts. There died partly of the sword, & partly of the famine an eleuē hundred thousand of the poorer sort: two thousand in one night were imbowelled aliue: sixe thousand were burned in a porch of the Temple: the whole citie was sacked and burnt, and laid leuell to the ground: and nintie seauen thousand taken captiues, and to be applied to base and miserable seruice. This horrible desolation, must teach vsus to dread and feare God, and to yeeld vnfained subiection to Christ. And as the psalmist saith,Psal. 2.12.Ps 2:12 to kisse the sonne least he be angrie, and we perish in the way, when his wrath shall suddenly burne.

Touching this desolation there be p. 182three things done by Christ. First he determines it, saying, Your house shal be left vntounto you desolate. Hence I gather that there is a prouidence of God, touching things that come to passe. That is one point. The second is, that the disposition of kingdomes for the beginning, continuance, and ende, is of God. The God of heauen (saith Cyrus) hath giuen me all the kingdoms of the world. Ezra 1.2.Ezra 1:2And Daniel to Nabuchadnezzar,Dan. 2.37.Dan 2:37 The God of heauen hath giuen thee kingdome, power, and glorie. And the handwriting vponupon the wall in the sight of Baltasher was to this effect,Dan. 5.26.Dan 5:26 Thy kingdome is numbered, for continuance of yeares: it is waighed and found light in respect of the sinnes of the people: and it is deuided to the Medes & Persians. This must teach all good subiects in England, to lift vp their hearts to God, for the continuance of peace and protection to this Church and land.

p. 183Secondly, Christ reueales the desolation of Hierusalem and that certainely: yea, he determines the very particular time.Math. 24.34.Matt 24:34 This generation (saith he) shall not passe till all these things be fulfilled: And according to this reuelation & prediction of Christ, al things came to passe. For within the compasse of 40. yeares after it was destroied. Hence I gather that this gospell of Matthew and the rest are the very word of God, on this manner. That which foretells particular things to come certainely & truely, is of God: but the gospels foretell particular things to come certainly and truely, as in this place we see: therefore it is of God.

Thirdly and lastly, Christ labours to bring the Iewes to a serious consideration of their punishment, whē he saith, Behold. For he doth as it were take thē by the hand, and bring them to a present view of their miserie. And thus he p. 184hath alwaies dealt with his people frō the beginning. Yea thus he dealt with Adam before his fall, when he saide, If thou eate the forbidden fruit in dying thou shalt die. This serious consideration of deserued punishments, is of great vse.Amos 4.12.Amos 4:12 It is an occasion of repentance to many. It is a meanes, if not of repentance, yet of restraint of open vices. Againe, the consideration of euerlasting punishments, is a meanes to make vsus patiently beare lesser crosses that befall vsus in this life. And therefore it were to be wished, that mē now a daies would seriously thinke and speake of hell, and of the paines thereof. For then there would be more amendmēt then there is. But this good is hindered partly by blindnes of minde, and partly by false imaginations,Isa. 28.18.Isa 28:18 that the iudgements and punishments of God may easily be escaped.

DEO GLORIA.

End of the text · William Perkins, Gods Free Grace and Mans Free Will (1601)