The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 10
CAP. X. Of the naturall mans Free-will to Supernaturall good, and some Errors thereabout cleared.
YOu have heard how the Arminians teach; First, that God hath not chosen to salvation any particular individuall Persons, but onelyonly a certain kind of men, Believers in the generall, & so as none are excluded, so none are appointed unto life but under condition of perseverance in the Faith: Secondly, they teach, that Christ died for all indifferently under the same condition, and not for any particular persons, and so no man is chosen or redeemed more than another by any act of God, but eventualiter, according as they wil, or will not, embrace the Gospel: Thirdly, agreeable whereunto, they teach in the third place, that God hath decreed to give unto all sufficient means of salvation, sufficient Grace exciting, and preventing universally and indifferently unto all, the which they, who do not resist, but by the good use of Free-will assent unto, and co-operate with, they are both elected and redeemed but they which resist, and will not joyn, or co-operate with this motion of Grace, are not elected, neither shall they be saved; so that our work in this Chapter will be to resolve these two Questions.
First, Quest. 1 Whether God doth give unto all men sufficient meanes and helps of Grace unto Salvation?
The second is, Quest. 2 Whether the use of these meanes being granted, it be in the power of mans Free will to convert himself, to accept or refuse the grace offered?
To the former question I shall speak but briefly, as being but preparatory to the other.
Here we must first consider, Sect. 1 What is sufficient Grace? Sufficient in every kind of causes,What is Grace sufficient. is that which being applied and intended to that end, doth procure its Effect, and remove all Impediments that stand in the way; if any thing can hinder the cause, that it do not produce its intended effect, that cause is deficient, not sufficient; it is so in naturall things, as in Physick; a Medicince that is sufficient for such a Cure, if applied, doth remove all impediments, and perform all intentions of the Physitian, requisite to the Cure: But if any other Medicine be required to the Cure, then the first was not sufficient: so converting Grace, or Grace sufficient to the conversion of a Sinner, is that, which being set on work upon the soul,2 Thes. 1.11. doth remove every impediment, and fulfill all the good pleasure of Gods goodnesse in us, and the work of faith with power: Scripta Remon. Thes. 6. pag. 2.but if some other Helps be necessary, then that Grace was not sufficient. Arminians teach, that Grace sufficient unto Conversion, is given to all, even to some that are never actually converted, and accordingly they distinguish between Grace sufficient and effectuall: Sufficient Grace, say they, is of great force to the conversion of a sinner, yet not alwaies effectuall by reason of our fault. But it is then effectuall, cum novam illi contumaciam & rebellionem homo non opponit, quam exse opponere potuisset. And a little after, speaking of resisting Gods Grace, they say, that a man may carry himself in such sort against God by evil actions, ut iis pofitis Dei gratia ipsum actu non convertat, etiam tunc, cum ipsum conversum serio vult, & convertere aggressus fuit. Hence I thus argue, That Grace is not sufficient to Salvation, which meeting with a dead heart, and obstinate will, doth leave the sinner unconverted, even then when God intended to convert him, and doth most seriously endeavour it. But according to their Doctrine, the most saving Grace of God being applied to the conversion of a Sinner, meeting with an obstinate will, doth not actually convert him, no not though God intended it, and indeavour it; therefore Grace sufficient for Salvation is not given to all: It is naturall to us, and the greatest evil in our Nature, and that which doth most directly oppose the work of Grace, and hinder our Salvation, to be of a dead heart, that doth swinishly tread under foot the Son of God, and wilfully refuse to accept the Grace offered: And on the contrary; it is the great work of Grace to quicken the dead heart,Eph. 2.1. Ez…k. …1.1…. Ez…k 36.16. and to take out of us that heart of stone, and therefore the grace of God, when it hath done all that it can, or will do, to convert a Sinner, if it doth not this,According to the opinion of the Remonstran…s. if it change not the heart, if it doth not remove this grand impediment of the souls recovery, when it is intended and applied for that purpose; it is not sufficient, but deficient, because it does not bring to passe its owne most proper work.
Again,Two-fold sufficiency. Mat. 11.21. you must put a difference between that which is sufficient, quoad gradum, in a certain kind and degree, and that which is throughly sufficient ad ipsum conversionis foreign: In this dispute our question is not of the former, namely, of Grace sufficient to lead men on in some degree towards their conversion, but of the latter, namely, of Gratia sufficiens ad salutem: This we deny to be given to all, and by the Arminians own Doctrine it stands undeniable, for neither is that sufficient illumination, which leaves the mind in the dark, that it sees no more excellency in Christ, than in all the Creatures, neither is that sufficient conviction of Sin, and our own unrighteousness, which leaves the Sinner unresolved to forsake his sins and his own righteousnesse; neither is that sufficient exciting Grace, which leaves the will dead, unexcited and unperswaded as yet to turn to the Lord; neither is that sufficient converting Grace, or Grace sufficient for Salvation, which after all, that it ought to do, or hath to do, leaves the soule unconverted, and in a state of death.
If ye say, that Gods Grace, and Mans Will are joynt causes, so that Grace doth its part, and Mans Will must do the rest, yet still it remains true, that it is not Grace sufficient for Salvation, because that which doth but its part, is not sufficient for the whole; as a great burthen is born between two, because one is not sufficient to bear it; but more of this in the next question.
This Doctrine of Universall Grace offorded to all, Reason. 2 is contrary to the experience of all Ages; many people never heard of the name of Christ;Rom. 10.14. And how then shall they believe in him of whom they have not heard? Eph. 2.11, 12,It is a special Grace that God doth send the light of his Gospel to any people, when as the rest of the world sits in darknesse and shadow of death, Psal. 147.19, 20. He sheweth his Word unto Jacob; he hath not dealt so with every Nation: Paul bids the Ephesians remember their condition in times past (namely) without hope and without God in the world; And why without hope? because without the Gospel and knowledge of Christ; And in another place he tells us,1 Cor. 1.21. that the world, by wisdom, knew not God, & therefore …t pleased God, by the foolishnesse of preaching, to save them that believe; To imagine that there is any means sufficient for Salvation without Christ, is to overthrow the foundation of the Gospel;1 John 5.12. for he that hath not the Son hath not Life.
Some imagine, Object. that Pagans, who live according to the Law of Nature and right Reason, have the knowledge of Christ and Salvation bestowed on them, by a secret and extraordinary Revelation, though unknown to us.
This is a bold and senslesse Assertion: For, first, How can they heare without a Preacher?Eph. 20.2. Rom. 10.14.
Secondly, How can S. Paul's words stand good, that Pagans were without hope in the world, if by the good use of their naturall parts they shall undoubtedly obtain the knowledge of Christ?
Thirdly, Answ. How can we imagine, that those poor souls, which sit in darknesse under the power of Satan, should ever use their Free-will well, untill Christ doth make them free? Seeing as the Apostle witnesseth of the Heathen, There is none that understandeth, Rom. 3.11, 12.there is none that seeketh after God, there is none that doth good, no not one; there cannot instance be given of any one Heathen, who by the good use of his naturall Will, did ever obtain the addition of supernaturall, and saving knowledge, no not one (saies the Apostle) but on the contrary, they made ill use of that light, which they had; for when they knew God, they glorified him, not as God, Rom. 1.21.but became vain in their imaginations.
Fourthly, Without me (saies Christ) ye can do nothing: He saies not little, or not much, but nothing, if they had any strength, though small, then Christ said not true, without me ye can do nothing; if they had none, then where is Free will?John 15.5. Who ever used well his Free-will without the help of Christ preventing? By the knowledge of Christs Gospel we are taught the good use of our Wills; and if Christs Grace gives that good use, then Christ goes before us, and prevents us, then he is not given afterward as the reward of our well-willing.
Fifthly,Whi…c's Way, pag. …81. S. 62. Dav…n. Quest. pag. 236. This Assertion establisheth one of the grossest points of Popery and Pelagianism (namely) the merit of Congruity, for they say, that if a man do what in himself is, God gives him Grace supernaturall; and Pelagius long before them taught, Gratiam Dei omnibus dari ex merito pro bono usu liberi arbitrii: Syn. Dort. 1. part. pag. 238.
Lastly, What one Promise, Rule, or Example have we of bestowing saving Grace on the Heathen in …u…h a way, or in and for such respects? This presumptuous Assertion without proofs we detest; it overthrows the Faith and its Ministry, it establisheth Paganism, and frustrates the whole new covenant of Grace.
Come we now to consider of all, Reason. 3 that live within the sound of the Gospel: Sufficient Grace for Saivation is not given to all the visible Members of the Church, therefore not to all men; Moses pronounceth of many of the Israelites, that had seen the signs and wonders in Egypt, yet the Lord hath not given you a heart to perceive, and eyes to see, and eares to heare, unto this day, Deut. 29.4. And Christ putting a difference between his Disciples and the Pharisees, saith, To you it is given to know the mysteries of the Kingdome of Heaven, but to them it is not given, Mat. 13.11. How should men attain to saving Grace, unlesse it be given? And all receive it not, because it is not given to all; for to them it is not given.
But they which hear and understand not, Object. 1 have the same measure of Grace with them that did obey, onelyonly these would embrace the Gospel, and the other would not; and so the Grace, which was sufficient in it self, becomes unsufficient through their owne fault.
God doth more for Peter than for Judas; Answ. they that hear and obey have a greater measure of G…ds powerfull Grace, than they which still harden their hearts: there is an exceeding greatness of his power put forth in them that believe,Eph. 1.19. more than in them that hear and believe not; in you that believe there is an Emphasis, not the like power in them that believe not. God opens the heart of Lydia,Phil. 2.13. he gives us both to will and to do; he does not wait for our wills, but gives us velle, to will of his owne good pleasure, whereas others want that Will to believe, though you say they had power to believe, and to co operate with Gods Grace. Of this more in the next question.
It may be objected out of Bishop Lake's Paper, Object. 2 thus, Grace is universall ex instituto divino, though not de facto, through mans fault, for God made a Covenant of Grace with Adam, as a common person, to be communicated to his posterity, as appears, in that Cain as well as Abel did offer a sacrifice, which is a work of the new Covenant. And again, with Noah and his family, so that if ye look to the beginnings of the Church, you shall finde, that the Covenant by Gods institution, was universall with all mankind, as was the Covenant of Work. (though many of Adams and Noahs posterity departed from the Church) and God was not bound by any condition of the Covenant to call them home again: Now the Covenant being universall, so is the Grace of the Covenant, and ability to keep i…, one Branch whereof is this, I will write my Laws in their hearts, therefore all the Confederates have Grace sufficient for their Salvation bestowed on them.
All are not Confederates, Answ. 1 therefore not within the Promise.
It does not appear, Answ. 2 that God made Covenant with Adam as a common person, to be communicated to all his Posterity, but to the Woman and her seed, not to the Serpents seed, plainly severing between the seeds, though all came of Adam: Cain offered a Sacrifice without Faith, he was the seed of the Serpent, of that wicked one, as S John terms him;1 John 3.12. John 8.44. and Christ tells the Pharisees, that they were of their Father the Devil.
I shall close this point with the Observation of Bishop Davenant; Illud observetis velim, Q De…er. 49. p. 234.nos in hac Thesi nostrâ (scil cet non datur omnibus auxilium sufficiens ad salutem) haud inficias ire, in causis unviversalibus à Deo institutis (quales sunt mors Christi, Praedicatio Evangelii, institutio Sacramentorum) reconditum esse thesaurum Gratiae in se sufficientis ad salutem omnium; sed illud solummodo defendere, Deum neque teneri, ut ex hoc thesauro sufficientem gratiam impertiat omnibus & singulis mortalibus, ne{que} per providentiā suam de facto procurare, ut ea omnibus impertiatur; The Covenant is offered to all, but all are not Confederates with him; some are confederate with Sathan; The Lord knowes them that are his, and in their hearts he writes his lawes.
Let us blesse God for his mercy to us, Ʋse. whom he hath called to fellowship with Christ; our wit, and spirits, and strength were better spent and drawn forth in praises to his holy Name, for this wonderfull rich Grace bestowed on our Nation, and upon any of our soules in particular; for that he hath given us eyes to see, and eares to hear, and hearts to consider the things which do belong to our eternall peace, than in long Disputes, what he hath, or doth, or is bound to bestow on others; God is free, and just, and holy in all his gifts of Grace. Therefore let my soule for ever blesse the Lord, who hath subdued mine iniquities, and wrought all my works in me, and of his own will begotten me againe to a lively hope by the word of Truth: And let all the Christian Nations glorifie God for his mercy, as it is written,Rom. 15 9.11. Praise the Lord all ye Gentiles, and laud him all ye People; for he hath made known the riches of his glory on you, whom he hath called; of you it may be said, I will call them my people, which were not my people, and her beloved, which was not beloved; and in the place where it was said unto them, Rom. 9.25, 26.ye are not my people, there shall they be called the children of the living God.
SECT. II. Of Mans Free-will and ability to spirituall Good.
THe Errors cited by the Lond. Pag 12.Test. touching the naturall mans Free-will, are two.
First, That the Gospel is the Ministery of life, not in it self only, but in respect of mens power to believe it, when it is preached or declared unto them: For, say they, men are not blinde for want of Eyes, but for want of Light; and when Light or Truth is discovered to them, they have faculties suitable, fit, and apt to receive it: And if God should deprive men of all ability, and power to repent, and believe and turn to him, and then should still be moving and perswading them, urging and pressing them to believe and turn to him, even those that perish, as well as those that are saved; this would seem somewhat harder than injustice it self; As if a King having caused a mans legs to be cut off, though in a way of justice, should perswade this man to run a race.
The rest of this Chapter is spent in burdening the contrary opinion with grosse absurdities, which I will remove in their due place.
The second Error is this,Lond. Test. pag. 14. Naturall men may do such things as whereunto God hath by way of promise annexed Grace, and acceptation as unto Believing; and if it be possible, that they may believe, then they may do such things whereunto God hath by way of promise annexed Grace and Acceptation.
That Faith hath the promise of acceptation annexed to it, no man ever doubted; and that natural men may be brought to believe, is as unquestionable: But of the manner how Faith is wrought in the heart, and what influence Free will doth contribute thereunto, will be handled in consutation of the former Error, and therefore I shall not speak distinctly to this second Error, the rather, because so much of it as savours of the merit of Congruity, is already confuted in answer to an Objection in my second Reason about Universal Grace; and something of the same matter will again fall in, in handling the main point.
Before I enter upon it give me leave (and I think it will be profitable to present you with a short view of the Arminian Doctrine, touching the Corruption and Conversion of a Sinner, that you may see at whose Forge these new Adversaries do sharpen their Goads and Plough-shares: In their Book intituled Scripta Remonstrantium, &c. exhibited to the Synod of D…rt, they thus declare their opinion touching the third and fourth Articles, De gratia Dei in conversione hominis.
1. Voluntatem quod attinet, de eâ ita pronunciamus, ut statuamus eam in statu irregenerationis non habere potentiam ad volendum ullum salutare bonum: Neque enim id velle potest voluntas, quod in illo statu intellectus scire & monstrare non potest, pag. 6
1. The will of man in the state of Unregeneracy, hath not power to will any saving or spirituall good; because the understanding in that state, is blind, and cannot reach a spiritual Object till it be revealed, and therefore the will cannot will it.
2. In statu verò vocationis & regenerationis, quia intellectus rursum boni salutaris cognitione donatus est, voluntas libertatem & potentiam habet bonum volendi (accedente scilicet praeter illuminationem sutern…turalis quoque potentiae collatione) & malum ex se volendi, libertatem volendi indifferenter tam bonum salutare, quam malum, in statu lapsus voluntati adesse negamus, eam tamen libertatem, quae voluntati essentialis est, retinuit, nempe quia potuit liberè in malo occupari, sive hoc volendo, illud nolendo, sive uno proposito objecto illud volendo, vel non volendo, pag. 6, 7.
2. But in the state of Vocation and Regeneration, because the Understanding is endued with the knowledg of spirituall things, the Will recovers its freedome and power to will the thing that is good, by the help of that illumination, and of a supernatural strength bestow'd on it, indeed in its lapsed state, the Will cannot indifferently will spirituall good and evil: howbeit, that liberty which is essentiall to the Will (namely) to bend it self to contrary Objects within its reach, or about the same Object to will it, or not will it, it still retaineth, pag. 7.
3. Gratia Divinae actus in conversione hominis; (primo) Gratia excitans est gratiosa & impromerita spiritus sancti operatio, quâ primum inte…ectum rerum salutarium cognitione imbuit, & per eandem illuminationem in ipsam voluntatem agit; vocatur & praeveniens quia nostram volitionem praevenit, pag. 14.
3. Of the acts of Gods Grace in the conversion of a Sinner; First exciting Grace is that free and undeserved work of the holy Spirit, whereby he doth enlighten the Understanding with the knowledge of saving Truths, and by the Understanding doth work upon the Will, stirring it up to yeild assent unto the things revealed: It is also called preventing Grace, because it goeth before any act of our own wills.
4. Adjuvans verò gratia est, quae voluntatem juvat, & effectivè cum eâ concurrit ad producendum actum, vocatur haec …ooperans, quia cum voluntate operatur: & subsequens respe…tu praevenientis & excitantis Gratiae, p. 15.
4. Helping Grace is that which doth help the Will, and doth effectually joyn or concurre with it, in producing the act of Faith; It is called co-operating Grace, because it worketh together with the Will in the act of Conversion; and subsequent Grace, because it followth or setteth in with the Will, yeilding and not making new resistance against the work of Grace, as it might have done.
5. Ordo actuum divinae gratiae: Cum tria in homine corrupto regeneratione egeant, mens, voluntas, affectus; triplici huic subjecto, triplices gratiae divin… actus accommodemus.
1. Mentem Deus verbo & spiritus sui illuminatione illustrat; & si quando veritas clare & per spicue à Spiritu Sancto menti praesentetur non potest intellectus ex se illi illuminationi resistere, s…d ab objecto ita proposito determinatur ad assentiendum, p. 16.
2. Voluntatem Deus flectit & inclinat ad actum fidei & obedientiae, ita ut voluntas per illam operationem non solùm potuit obedire, sed & obediat, quoties obedit, non ex se, aut per se, aut à se: Addimus etiam supernaturalem potentiam credendi, voluntati conferri immediata Dei actione, modo illa actio voluntatem non necessitet antecedenter, & libertatem potentiamque non volendi tollat.
3. Deus quoque affectus nostros corrigit; quibus affectibus castigatis & in ordinem redactis, promptior & facilior redditur voluntas ad exercendos pietatis actus, p. 17.
5. The order of the acts of Gods Crace; whereas three things in corrupt Man do need Regeneration (namely) the Mind, Will, and Affections. There are three acts of Grace appliable for remedy.
First, God doth enlighten the Mind with the light of his Word and Spirit; the which, when it is clearly presented to the Understanding, it cannot resist that light, but it is bound up to assent unto the Object so proposed.
Secondly, God doth bow and incline the Will to the act of Faith and Obedience, so far forth, as that the Will not onelyonly can, but also doth, obey, whensoever it doth obey, not of, or from, or by it self: We say, moreover, that there is given to the Will, a supernatural Power to believe by the immediate working of God upon it, provided, that that action of God do not necessitate the Will to consent, nor take away its liberty and power to dissent, or not to believe.
Thirdly, God doth also correct our Affections, which being castigated, and ordered, the Will is made more prompt and ready to exercise the acts of Piety.
6. Huic suae conversioni homo obicem ponere potest, & ponit saepe. Quare dicimus voluntatem ad volendum bonum non necessitari, sed hominem posse ex se resistere (id est) non velle, & saepe actu non velle, pag. 17. Imò positis omnibus operationibus quibus ad conversionem in hominibus efficiendam Deus utitur, conversio saepe non sequitur, conversio contingens est & incerta, quia libera, p. 21.
6. It is in the power of man to put a Bar to this his own Conversion, and he doth often hinder it; wherefore we say, that the Will is not necessitated to choose the good; but he can, and oft-times doth, resist and refuse it, yea, all those operations which God doth use to the conversion of a sinner, being put forth, yet conversion of the man does not alwaies follow: Mans conversion is contingent and uncertain, because free.
7. Si quaeratur, quae causa sit, cur hic convertatur, ille non? Respondemus, hic convertitur, quia Deus hunc non opponentem novam contumaciam convertit; Ille non convertitur, quia novam contumaciam opponit. Quaeres, cur hic opponit novam contumaciam, alter non? Respondemus, h…c opponit, quia vult; ille non opponit, quia Gratiâ movetur, ne opponere velit. Quaeres, annon ille qui non opponit novam contumaciam, & per consequens convertitur, majorem habeat gratiam, quam qui opponit, & non convertitur? Respondemus antecedentem & praevenientem gratiam aequalem esse posse, sed co-operantem habet prior, non posterior, p. 21.
7. If a reason be demanded, Why this man is converted, not that man? We answer, This man is converted, because he not opposing a new Rebellion, and Contumacy, God doth convert him; the other is not converted, because he doth oppose a new perversenesse against the offer of Grace. Secondly, you demand, Why this man is obstinate to rebell, and not the other? We answer, This man doth resist, because he will; the other doth not, because he is moved by God not to resist. If you demand, Whether he, which doth not resist, and so is converted, hath a greater measure of Grace given him, than he which doth resist his own conversion? We answer, That the exciting and preventing Grace in both, is equall; but co operating Grace the one hath, not the other.
This is a great part of their Doctrine touching the corruption and liberty of mans Free-will in things spiritual, in which I note two things:
First, That it is evident, that all which they so largely speak of Grace (as if they meant to ascribe the beginning, progresse, and perfection of all good to the Grace of God) is but a mockery; for if it be in the Will to resist the same work of Grace, whereby another is converted, or to embrace the same Grace, which another rejected: if after all the labour which God doth use, or will bestow for the conversion of the soule, the party may oppose and hinder it, if all that they ascribe to Grace be but to reveal the Doctrine of the Gospel for enlightning of the Minde, and to stir up the Affections, and to give power to the Will to believe, yet so as that notwithstanding that power, the Will is still in aequilibri…, whether she will turn to God, or not; I say, if after all that, they say, the Will must strike the stroak, and determine the matter; what is this, but to set up the power of Nature, and to diminish the work of Grace, to magnifie Man, and rob God of his Glory?
Secondly, I observe also, how that in the Opinion, both of these old Arminians, and our new Adversaries, the Will, in its naturall state, is clogged with two Impediments (namely) want of Light revealed, and perversenesse of Affections, the which being removed by the Gospel, which brings Life and Immortality to light, then the Will is at liberty to exercise its innate and essentiall liberty (for it lost it not by the Fall) to act upon those supernaturall Objects either well or ill; a man in his naturall estate, being by them compared to a man in the dark, he wants not eyes, but light; Bring him a light and he sees again: Or as a man in Prison, knock off his bolts, and open the prison doors, and he is at liberty to go away: So, say they, it is in this businesse: But the contrary will be made appear in our Answer to our second Question, which now follows.
Whether the use of those means being granted, Quest. 2 it be in the power of mans Free-will to convert himselfe; to accept or refuse the Grace offered?
It is denied.
This must be the state of the question, for so they declare themselves (namely) That the Gospel is the Ministery of Life, not in it self onelyonly, but in respect of mens power to believe it when it is preached or declared unto them: This we deny; for God in the raising of a soul to life, doth not onelyonly afford means, but he opens our understandings to conceive, and causeth the heart to hearken. The Apostle had the Scriptures, they read the Prophesies concerning Christ, Luke 24.25, 44. But one thing more was needfull to form a right Faith in them; And what was that? See ver. 45. Then opened he their understandings, that they might understand the Scriptures. 'Tis true of every naturall man, which S. Paul speaks of the Jews, 2 Cor. 3.14. There is a vail upon the heart in reading the Scriptures, untill it be done away in Christ. Therefore S. Paul prayes for the Ephesians, that God would give them a spirit of Wisdome and Revelation in the knowof Christ,Ephes. 1.18. that the eyes of your understanding being enlightned, ye may know. He writes to them that had the Gospel preached unto them already; but he knew that they wanted sight, as well as light, and therefore prayed that God would give them eyes to see and understand.
We that are Ministers can hold forth the Light; But there is a farther Ministery required, even the spirit of the living God,2 Cor. 3.3. to write the Gospel, not in tables of stone, but in the fleshly tables of the heart. If it be written onelyonly with ink, or upon tables of stone, if that were enough, then he would not speak of another writing by the spirit of God in the tables of the heart; But now he promiseth to write his laws in our hearts, & therefore let us humbly beg, & thankfully receive that Mercy, & not trust to our own strength. God doth not regenerate thy soul, that it may be able to know him, and yet not know him, or that it may be able to believe, & yet not believe; or that it might be able to love him, and yet not love him; but he therefore makes thee able to know, to believe, and love, that thou maist indeed both know, believe, and love him; he worketh not onelyonly posse, Phil. 2.13.but velle; God worketh in you both to will, and to do, of his own good pleasure. We must work out our own salvation, that is, imploy all our abilities and indeavours to get Salvation, and that with all holy reverence, humility, and carefulnesse, ver. 12. but it is the Lords work to frame us to will and to do, and that not according to our indeavours, but of his good pleasure.
Now to help your understandings in this matter, and to prevent confusion in discourse, you must carefully distinguish, First, between the
Freedome
and
Power
of Mans Will.Distinction. We acknowledge, that Liberty and Freedome are naturall to the Will, the Good or Evil which we will, we will freely: But as for our strength and ability to rise up from a state of Sin and Death, by the power of our own wills, that we deny, that strength is from the spirit of Grace and Regeneration.
Secondly, again you must distinguish between the Will free from
Compulsion and Necessity.
And from
The Bondage of Corruption.
We acknowledge that Mans will is free from compulsion;Of the freedome of the Will. either unto Sin, or unto Vertue: There is no force or constraint, or outward necessity laid upon the Will; but in respect of Bondage to Sin, under which all men are sold, Rom. 7.14. so the Will is in bondage, till Christ do make it free, Rom. 6.17, 20. It acts freely, but not graciously, till it be renued by Grace; and then so far as it is regenerate, it willeth things that are good: The Will of a natural Man in its greatest Bondage is free from Compulsion, and Constraint, and in its greatest Liberty it is in bondage under Sin.
The Doctrine of Protestants is traduced by Papists, Object. Arminians, and Anabaptists, as if we did make man a stock, or a stone; as if God did convert him whether he would or not; as if God, by his Predestination and Decrees, did compell and lay a necessity upon men to sin, or as if men were unjustly blamed, exhorted, reproved, for not believing, for not doing their duty, if they have not Free-will, &c.
We answer: First, every mans will is free, Answ. 1 whatsoever it doth, it doth freely: when wicked men sin, rebell against the Light, resist the Truth, they do it freely; when godly men embrace Christ, when they forsake the waies of Death, they do it freely, for else it were not a Will; the outward man may be forced, as in a storm, to cast the wares into the Sea; in a danger, to deliver up one's money to save the life. And this we do, after a sort, freely, because of two evils, we choose the lesse; the Will is a naturall faculty, and therefore free to his own actions, which are in its reach and compasse.
Secondly, Answ. 2 we teach, that the Will is still free from compulsion, or constraint; wicked men are not forced to Sin, nor good men to come to Christ; they desire him, they prize him above every thing that can be set against him. But we confesse,John 8.24, 36. that in respect of the bondage of Sin, it is a corrupt Free-will: All men, by Nature, are servants of Sin, and so continue till Christ make them ree: Man by the Fall is spoiled, not of his will, but of the soundnesse of his will; they will freely, but not well, and therefore that good-will, whereby we embrace Christ, and the things of the Spirit, is not a naturall faculty born with us into the World, but renued in us by the spirit of Grace and Regeneration; and all the Saints, so far as they are regenerate, they have a good, and an holy will, made alive unto God, even when we were dead in sins and trespasses, he hath quickned us together with Christ, and then we yeild our selves unto God, as they that are alive from the dead.
But the question is,2The strength of the Will. of the strength and power of an unregenerate mans will, as to his first uprising from the state of Sin and Death; whether it have any power to convert it self, to raise it self to spirituall actions, to do any thing towards its own justification; or whether there be in the Will before Regeneration, vis activa, an active force to believe, and raise it selfe by the onelyonly help of exciting and preventing Grace?
This is denied in Scripture; and mans weaknesse, and unsufficiency to help himself, acknowledged, because we are dead in Sins and Trespasses, enemies to God in our mindes, and without strength: And what spirituall good can be expected from such blind, carnall soules, till the spirit of God come and renue them? When the spirit of Grace first takes hold of us, it findes us in our Blood, and saies unto us, live: it findes us in a dead sleep, and therefore it saith, Awake thou that fleepest, stand up from the Dead, and Christ shall give thee light.
There is in all a power to will, but to will well, that is of renuing Grace.
Amongst many Reasons, I shall content my self with these three:
The first is taken from the nature of Regeneration, Reason. 1 which is the work of the Spirit, making a new Creature, restoring spirituall life of Grace to the soule, that was spiritually dead in Sins and Trespasses: Thus the Scripture speaks of Regeneration; The Sons of God (saith St. John) John 1.13. are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Note two things; First, that Gods Children must be born again; a child of Nature, as long as he is such, is not the child of God: Secondly, in this new Birth, the will of Man, and of the Flesh, is expresly excluded, and Gods power alone set up: Now if the first act of our u…r…sing, be ascribed partly to God, and partly to us; unto God, because he, by exciting Grace, doth enlighten the minde, and stir up the affactions; unto us, because we will co-operate with that holy motion and perswasion; then the work is his and ours together; then the will of Man, and of the Flesh, must not be excluded, and S. John's words must be corrected, and read thus, The Sons of God, which are born both of the will of Man, and of God: Yea, that which is least will be ascribed unto God (namely) to minister sufficient Grace; and unto our wills, that which is of greatest moment (namely) to make that Grace effectuall, or effectually to turn it self, as if unto conversion, it were sufficient that the will be excited and helped, and not also healed and quickned.
From this quickning Grace is our first awakening and rising from sin; Of his own will begat he us with the word of Truth, Ja. 1.18. The Instrument is the Word, the Author and Efficient is the Will of God, not the will of him that is begotten; for the same thing is not the Parent and the Child, nothing can beget it self; we are they that are begotten, and born, and God is our Father that begat us; He hath made us, Psal. 100.3.and not we our selves. As we cannot make our selves, so neither can we regenerate our selves; therefore the Apostle saies, we are not our own, but his workmanship, created in Christ Jesus unto good works. See that place, it is very full to our purpose; Eph. 2.8, 9, 10. By grace ye are saved through faith, and that not of your selves, (not of any active power in your wills, ad actus spirituales eliciendos) it is the gift of God; why should he so expresly say, not of our selves, if our selves did so much as our Adversaries affirm? The Apostle goes on with another (Not) not of works, lest any man should boast, (all is of Grace) for we are his workmanship, created in Christ Jesus unto good works; we must first be created in Christ, ere we can do works of the spirituall Life; he worketh in us new Wills, and new Hearts, whereby we believe unto Salvation.
I demand, Reason. 2 whether these spirituall actions of Faith, Love, and Obedience, do arise from a naturall, or from a spirituall Root and Seed?John 3.6. Not from a naturall; for that which is born of the Flesh, is Flesh; Every Tree brings fruit according to its kind; and if not from a naturall Root, then not from the will of an unregenerate person: Nay, not from the will at all by the Arminians Doctrine; for they hold, that the Will was never endued at first with spirituall qualities and gifts, and therefore by the Fall, it could not lose them; and accordingly in Mans Regeneration, they say, that spirituall Gifts are not infused, or planted in the Will; onelyonly at the first God planted that naturall Freedom in the Will, ad volendum vel malum, vel bonum; which by the Fall, was clogged and hindred from acting by the blindnesse of the Minde, and perversenesse of the Affections; the which Impediments being removed by preventing Grace, the Will can, and doth, exercise its native Freedome, of willing, or nilling Good and Evil: Now hence I infer, that if the Understanding and the Affections be the onelyonly subject of Regeneration, and that the Will, in puris naturalibus, as it is a naturall Faculty, without any spiritual Qualities sea…oning it, onelyonly being set at liberty, as abovesaid, have vim activā ad spiritualia, to convert it self to God; then it followes, that spirituall Actions and Graces have their rise, and do grow upon the stock, and out of the seed of Nature, which is contrary both to expresse Scripture and Reason.
Secondly, Well then it remaines, that spirituall Fruit must spring from a spirituall Root, or Seed; And what is that?Spirituall Fruit springs from a spiritual Root. You shall see in three places of Scripture, 1 John 5.1. Whosoever believeth is born of God; and so 1 John 4.7. Every one that loveth is born of God; with John 15.5. As the branch cannot beare fruit except it abide in the vine, no more can ye, except ye abide in me; for without me, as your Root, you can do nothing. Now consider, Which of these is the first, to believe, to love, and to bear fruit, or to be born of God? and to be in Christ the Root? Surely, to be born of God, is before believing and loving for we therefore believe and love, because (sayes the Text) we are born of God, and have his seed in us; and we therefore bear fruits of Grace and Piety, because we are in Christ the Root; Thou bearest not the Root, but the Root thee. Hence I conclude, that although there be no discernable distance of time between Gods Act begetting us to the Faith, and our Act of turning to God, yet in order of working, and causality, the work of God must needs be first to heale, to change, to rectifie, and make obedient our crooked wills, to take away that inbred repugnancy,Rom. 8 7. which is in our wills against the will of God, before we can obey the Call of Christ; Non ideo currit rota, ut rotunda sit, sed quia rotunda est: In order of working; first, Grace gives Life and Qualities to the dead Will; and then being renued, it wills the conversion, and becomes a voluntary Instrument of God to apprehend his Grace offered, and to work forward with it; but, as I said, this it doth, not by its own naturall strength, but by vertue of the seed of Grace, and new Life that God hath put into it; first make the Tree good, and then his Fruit good.
Thus you see how the Grace of God doth first turn us, and then we are turned; there is first a seed of God in us, which because it liveth and abideth in us, therefore we believe in him, and love him; and this Seed or Root is the first Beginning of all our spirituall life, and the good that followes thereupon: Let God have the glory of his owne Grace.
Thirdly, and lastly, Reason. 3 If such a power of mans will be acknowledged; S. Paul questions 1 Cor. 4.7. Who maketh thee to differ from another? And what hast thou that thou didst not receive? will easily be answered, but in a sense quite contrary to his minde: for this opinion of Free-will being true, I may answer, I have made my selfe to differ by doing that which was in my power to do, which another would not do, though it were as well in his power, as in mine; for I and they were alike partakers of Exciting Grace; and God was as ready to receive them to mercy, as my self, if they would believe and repent; but they, by the liberty of their wills, did refuse that Grace, and remain unconverted; and I, by the same liberty of my will, did embrace it, and so am converted, and brought into a state of Grace. And so to the other Question; What hast thou, that thou didst not receive? I may answer, I have determined mine owne Will to the first Act of believing; which power I received from no Grace of God, but had it by Nature in mine owne Will.
How inconsistent are these things with the Doctrine of Gods Grace? and how abhorrent to the hearts of Christians, who, by experience, have felt the work of Grace upon themselves? I sometimes wonder, how it comes to passe that the Patrons of Free-will, so few of them do give evidence that they are gracious men; moralized civill men they be; but I feare me, many of them are strangers to the power of Grace; they speak little experimentally of Regeneration, and the work of Grace in the soule: Either let them use their Free-will better, or if they cannot, let them not say and hold, that men can;Rev. 3.18. John 6.44. 2 Corin. 3.5. but let them flie to God for his Grace to heale them, to his Spirit to draw them, to his Power to make them sufficient.
Thus you see what is to be thought; First, of the freedome of mans Will; Secondly, of its Strength and Power, which is proved to be in none (for being servants of Sin, Rom. 6.20.we are free from Righteousnesse.) First, because we are born, not of the will of Man, but of God: Secondly, because the naturall will cannot be the Seed and Root of spirituall qualities; Thirdly, because it is not in man to make himselfe to differ from another.
I conclude this point with those savoury and wholsome words of the tenth Article of the Church of England. Artic. 39.The condition of Man, after the Fall of Adam, is such, that he cannot turn and prepare himself by his own naturall strength, and good works, to Faith, and calling upon God; wherefore we have no power to doe good works, pleasant and acceptable to God, without the Grace of God preventing us, that we may have a good will, and working with us, when we have that good will.
Against this Doctrine, sundry things are objected; Object. 1 I will instance onelyonly in two or three particulars. Against the freedome of Will, which we grant; it is objected, That that is not the true nature of Freedome, to act freely, and without compulsion: But true freedome of will (say they) stands in indifferency between two Objects, whereby it can bend it self equally to good or evill, to accept or refuse the offer of Grace, and therefore (say they) if God do determine the Will in our Conversion, its Liberty is violated.
I answer four things:
First, Why should it seem a strange thing, that God, Answ. which made our Wills, should move and rule in them without doing violence to their Nature?
Secondly, It is best with us when God determines our wills, for then we be sure ever to choose the thing that is good; for God inclines them onelyonly unto good, unto evill we can determine them fast enough of our selves.
Thirdly, The true nature of Free-will, does not consist in an indifferency unto contrary things, as unto Good and Evil, for by their own confession, in our lapsed estate, the Will acts freely in evil, but it has not a liberty and power to will spirituall good, as well as evil; and they give the reason, because in this state the Minde is void of the knowledge of spirituall good, and therefore the Will cannot desire it:Script. Remon. pag. 7. And again, in Heaven the Will has not liberty of indifferency to choose evil as well as good, and the reason is, because in that state of perfection, the mind shall be filled with the meditation, & delight it self only in that which is holy & good, & yet in both these states (namely) of Unregeneracy, and Glory, they do with us acknowledge, that the Will is free: Wherein then stands the true nature of liberty, if not in such an indifferency?
I answer, in the free choice of our Will, arising from the judgement of our own understandings; this or that I judge to be good or evil; and accordingly I freely choose or forsake it: wheresoever these two concur (namely) first freedome from Violence and Necessity, and secondly, the full consent of our own reason; There is the whole and true nature of Liberty.
Fourthly, God, in converting us, does not take away the liberty of Will, but its obstinacy; Haec gratia à nullo duro corde respuitur, ideo enim tribuitur, ut cordis duritia primitus auferatur. And why should they contend for such a liberty of Will, as a part of its perfection and excellency, which is indeed its greatest weaknesse, wickednesse, and shame, (namely) to be able to resist the grace of God intending our conversion. O that I had no bitter root in my will of rebelling against the will of God! Lord let there never be but one will between me and thee; though I faile in many things, yet let not my will be false; Let me ever be able, with comfort, to say with the Apostle, The evill which I doe, I allow not; and if I do that I would not, it is no more I that do it but sinne that dwelleth in me (Rom. 7.15.20.) S. Paul bewailes the Rebellion of his heart, he disclaimes all its lustings, It is not I, Who is it then? Is it not a part of thy wills liberty to war against the Law of God? Yes, of a base corrupt will; for it is Sin in me;Ver. 17.20. call it what you will, it is Sin, it is Sin that dwelleth in me: O that I were delivered from that Liberty; it is Sin, it is a wretched Liberty, O then let not vaine man glory in his shame; Let us bewaile not onelyonly our own evil wills, but even the pronenesse that is in us to will any thing against God.
Against the weaknesse and impotencie of our wills, Object. 2 it is objected as above, If God should deprive men of all ability and power to believe, and yet be still moving and pressing them to believe, this would seem barder than injustice it selfe, &c. yea; this would represent the glorious God in his greatest expressions of mercy, grace, and love to the world, rather as laughing the world to scorn in that great misery wherein it is plunged than as a God any way truly desirous, or intending to relieve it. Lond. T. pag. 11.
I answer three things. Answ.
First To fasten inferences upon God, is a dangerous presumption; take heed of it, lest ye be found to charge God foolishly, Will you speak wickedly for God, Job 13.7. Said Job to his friends.and talk deceitfully for him, as defenders of his Honour? He needs it not; To salve his Justice, as you apprehend it, will you deny his Grace?
Secondly, God doth not cut off any mans legs, and then bid him walk; God made man upright, Eccl. 7.29.but he himself found out many inventions; the bondage of our will is not to be laid upon God, but upon Adams fall, which is the proper root, whence that impotency in our wills ariseth; The Creature is turned away from his Maker, May not the Lord call upon him to return, and pay his due obedience? Nay, is it not a mercy, that he seeks those that were lost? or did you not like his manner and course that he hath taken, to make offer of Grace to the lost world? Will you quarrel at it, because it is so generall? Perhaps more generall than are the wills of men to receive it.
Thirdly, God doth endue men with principles and gifts of Reason, Judgement, Memory, Conscience, Understanding, by the use and improvement whereof, they are capable to be convinced of Sin, and of Christs readinesse and ability to save, also to give credit to the things they heare. Yea, moreover, God doth work in the hearts of men, that live under the preaching of the Gospel, certain effects, whereby people are led on towards their conversion; such as are,Acts 2.37. Hebr. 6.4. Luke 15.18. Luke 8.13. knowledge of Gods Will, sense of Sin, feare of Wrath, belief of the Curse of the Law, consultations and purposes to seeke for Deliverance, and to forsake Sin; some joy and hopes upon possibility of Pardon.
By all which effects, they perceive that God doth call them to repentance and mercy, and accordingly are almost perswaded to be Christians indeed. Yet through the subtilty of the Devil, who stealeth away the good seed that was sowne; and the lusts of other things entring in, do choak the Word, so that they, that after all this, remain in their naturall & sinfull state; their own hearts tell them that they have dealt ungraciously with Gods Spirit, that they have striven against the Light, that they have not done what was in their power to do, yea, I am perswaded, that there is not any of those, who live under the Gospel, and are so pathetically moved and pressed to repent (as in the Objection is alledged) but they must confesse that they are damned, not because they could not believe and turn to God, but because they would not, because other things were loved above Christ, because they forsook their own mercy, and so are justly left to their own hearts lusts: The Godly themselves do know by experience, that they also have many times grieved the Spirit, and hardened against God, especially in the daies of their unregeneracy, and should have likewise perish'd, had not the Lord followed them with his Grace. The summe is, they that perish must ascribe the fault of their non conversion to themselves; & they whose hearts God hath farther mollified, must ascribe the praise thereof unto his Grace. And why God doth follow the one with Grace, & leave the other to his own hearts lusts, is a question that does belong to that mysterie, O the depth of the wisdome and knowledge of God (we cannot fathome it) How unsearchable are his judgements, Ro. 11.33, 35.and his waies past finding out! Who hath first given unto him, and it shall be recompenced again?
The rest of their Reasons against our Doctrine, Obj. 3 are but complaints and frettings, as it were, against God; Ile name but one more: If Salvation be not to be had, but onelyonly by Christ, through Faith, and that Condemnation comes on them through Ʋnbelief, Lond. T. p. 12.and yet God afforded them not power to believe; then the damnation of the most part of men, was an invincible effect of the Death of Christ, and their condition more desperate, considered with those meanes than before, it being able to condemne them, but not bring them to Faith.
A most absurd inference. Answ. For,
First, Mens Damnation is not the effect, nor the end of Christ's dying; his Death is the Life of men.
Secondly, What then? Is it a consequent of his Death? Neither so, for they had perished, though Christ had never died (namely) for transgressing the first Covenant.
Thirdly, What then? Is Christs Death an occasion of the damnation of any man? Not so neither; for though we doubt not to say with the Scripture, that Christ is a stone of stumbling, and a rock of offence to many, 1 Pet. 2.8.yet he is not properly and simply an occasion of their perishing (for they were under condemnation already, John 3.18.) onelyonly their unbelief leaves them under their former sad condition, with some increase to their condemnation, because they shew new obstinacy, and more disobedience against God than others, that never saw the Light, as it there follows, ver. 19. This is the condemnation (the just and great condemnation) that light is come into the world, and men loved darknesse rather than light, because their deeds were evil.
Lastly, Christs Death is not in it self an occasion of encreasing their Condemnation, but meerely accidentally, by reason of mans Disobedience, as S. Peter expresly speaks;1 Pet. 2 7, 8. He is a stone of stumbling; To whom? To them that be disobedient, which stumble at the Word, being disobedient;Rom. 7.8. in himself he is altogether precious, and the Lord of life. S. Paul speaks of the Law, that Sin taking occasion by the Commandement, wrought in him all manner of Concupiscence; Did the Law work Concupiscence in Paul? No; but Sin, by the Law, did; Sin taking occasion by the Law, did; the like may be said in this case, Christ is holy, his Death a savour of Life; no mans ruine is the effect of Christs Death; What then? Through mens own disobedient hearts, that love Darknesse rather than Light, the justness and aggravation of their condemnation is manifested.
Thus you see with how little connexion, or shew of reason, mens Damnation is charged on Christs Death, whereas at the most it is but an occasion, an accidentall occasion, not in its own nature, but from mans own wretchednesse; an occasion not of their rume, for they were undone before, and no mans unbelief does first put him under condemnation, but leaves him there under wrath) but of an higher degree of Condemnation, because they neglect so great Salvation, and tread the Son of God under foot.
Lastly, Object. 4 Are not Threats, Exhortations, all in vaine?
This will be sufficient for you to remember, Answ. that all those invitations, exhortations, patient waitings, warnings, threats, &c. which you meet with every where in Scripture, doe not shew what our power is to co-operate to our first up-rising from our sinfull state: But first, what the Creatures duty is to his Creatour; Secondly; what we can doe by Grace preventing and renuing us, not of our selves; Thirdly, what God intends to doe for his Elect by those meanes, for they are Gods power to Salvation, and God by calling on us doth cause the deafe, John 5 25.yea, the dead to heare the voice of the Son of God, and to live; by knocking he doth awaken them that are in a dead sleep; by calling, he causeth us to heare his voice and to returne: Now God shewes what he intends to do for us, because the Precepts, which require duty of us, are in other Places of Scripture turned into Promises. Thus he requires Israel to circumcise their heart, Deut. 10.16. c. 30.6. He promiseth, that he will do it for them. Thus he requires, Ezek. 18.31. Make ye a new heart; for why will ye die, O house of Israel? Cap. 36.26. He promiseth to give them a new heart, and a new spirit: Gods precepts shew our Duty, and when we see that he turns his Precepts into Promises, it minds us of his Mercy, and our own weaknesse; if the performance of the condition of the new Covenant were left to our owne power, it would not be unto us a Ministery of life and righteousnesse; for we are no more able of our selves to believe, than to keep the Law, therefore he saith, This is the Covenant that I will make with the house of Israel after those daies, saith the Lord, I will put my lawes into their minde, and write them in their hearts, &c. Heb. 8.10. The conditions which God requireth of us, he worketh in us; God doth require us to repent, and he doth give repentance, 2 Tim. 2.26. He doth bid us come to Christ, and he drawes us unto Christ, John 6.66. If God should give us onelyonly a possibility to believe and to turne unto him, and should leave the acting of it to our wills, we should even do as our first Parents did, depart from God, and never bring that possibility into act.
Fourthly, Such invitations, warnings, &c. do shew what it is that we ought to beg at the throne of Grace, seeing we have not the sufficiency of our selves, namely, that he would work our works in us, that he would circumcise our hearts, and give us new hearts, &c. and finally, that we ought to ascribe the whole glory of our Salvation to his rich and unspeakable Grace.
By the former Distinctions and Doctrine,Application. the people are helped to discern Truth and Falshood, Good and Evil in sundry cases: As for example,
If the Question in discourse be, Whether Gods Decree, Case. 1 ordaining the events of things, does not take away the freenesse of mans will?
The Answer is No; Answ. because God has decreed not onelyonly the things themselves, which shall be, but also the manner how they shall be; Some things work naturally, some things proceed from necessary causes, which being put, the event alwaies follows, as heat from fire; some things work voluntarily, and the event comes to passe freely, because they depend on voluntary causes, as to build a Colledge, or Hospitall, and so of all humane actions; Some things happen contingently, and as it were by chance, in respect of us, because they have no known or constant cause, as walking in an Orchard, an Apple falls upon my head, my walking is not the cause that the Apple fell, nor the Apple of my walking there. Now God decreeing that voluntary Agents shall work freely, therefore his decree does not take away my freedome, but rather establish it: The selling of Joseph into Egypt, God decreed it, yet that thing was done freely and willingly by Joseph's Brethren; the reason is, because the root of true Freedome is in the free Judgement of our own reason, and therefore every man does act freely, because he chooseth that which seemes best and most reasonable, not being constrained by any externall force or principle, but by the perswasion of his own minde.
If the Question be, Concerning the conversion of a sinner, Case. 2 because Gods Grace doth work powerfully, and Mans Will is but passive, or the subject whereon God doth work in the first act of our conversion, and not a cause co-operating with God, that therefore man is made a stock or stone, &c.
Not so; Answ. because to will is of Nature, to will well is of Grace; so that when God frames us to will well, he doth not change or destroy the naturall faculty, but heales it, and leads it to a better Object; and this he doth non cogendo, sed suadendo, the soul sees the greatest reason in the world to embrace the greatest good which is now offer'd to it, and he doth thirst after it, and willeth it with all his heart and might; O give me Christ, or else I die; O give me Christ what ever he cost me. Is this to take away mans freedome, so freely to choose the best? And so fully to consent unto the will of God? Then Lord let my will never be free; Lord, set my heart at liberty, to run the way of thy Commandements, to run after thee,Bonitas actui super additur. Embd. p. 245. which way soever thou drawest me: In all this there is nothing taken from the Will, but goodnesse added to its actings: To will, and to will well, are not two severall acts, but one and the same act; which as it is an act of willing, it is of Man; as it is a gracious willing, it is of God: Is this dealing of God upon a free Agent, remaining free, as if he dealt upon a stock or a stone?
If the Question in discourse be, Case. 3 Do wicked men sin freely, or of necessity and compulsion?
Corruption is in their wills, Answ. and therefore they sin willingly, not by any externall constraint; and untill they be regenerate, every motion of their will is more or lesse sinfull; As in an Instrument that is out of tune, if you sound him, he will jarre in the sounding: Wicked men, when they sin, they sin of their own, Nemine jubente, suadente, cogente, ye need not compell them, yea, they sin with delight, and sometimes with deliberation; Sin is most naturall to them, it is their flesh.
But if the corrupt Will can do no other but sin, Object. then it sins necessarily, and not freely.
Not so; Answ. forasmuch as that naturalnesse shews the greatest freenesse: As for example, I am naturally inclined to this or that Recreation, therefore I follow it with the greatest willingness; evil cleaves to the naturall mans will and actions; but yet when it choseth the thing that is evil, that evil choice is not from externall necessity; they do it willingly, after the imagination of their own hearts; yea, so freely do they follow and choose the evil, that they can and do deliberate, and take counsell about it, so that they can forbear when they see cause, and then fall to it again; The corrupt Nature that is in wicked men, doth not bind them up to this or that evil action, nor at this or that particular time; they can plot and contrive by their wits and counsels, what evil to doe, when and which way to accomplish it; and when they are resolved upon a way, they can change their minds, if they see any danger or miscarriage to attend their enterprizes: All which shews how freely wicked men do evil; let them bewaile it, and not harden their hearts against God, by casting any blame upon his holy will, or hoping to excuse the wickedness of their actions, by the wickedness of their hearts and inclinations; nor lastly, by listening to the profane scoffs of carnall wits: when ever the day of you visitation is come, you will bewaile your selves in this respect chiefly, that you have sinned against God with a full will (for so is the unregenerate Will, it is a full Will, in no part good) and so freely with delight and pleasure.