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[speaker W. P.] Now for the confirmation of the doctrine we hold, namely, that a man willeth not his owne con∣uersion of himselfe by nature either in whole or in part, but by grace wholy and alone: these reasons may be vsed. The first is taken from the nature and measure of mans corruption, which may be distin∣guished into two parts. The first is the want of that originall righteousnes, which was in man by crea∣tion: the second is, a pronenes and inclination to
that which is euill, and to nothing that is truly good. This appeareth, The frame of mans heart (saith the Lord,) is euill euen from his childhood: that is, the dis∣position of the vnderstanding, will, affections, with all that the heart of man deuiseth, frameth, or ima∣gineth, is wholly euill. And Paul saith, The wisdome of the flesh is enmity against God. Which words are very significant: for the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] translated wis∣dome, signifieth that the best thoughts, the best de∣sires, affections, and indeauours that be in any natu∣rall man, euen those that come most neare to true holines, are not only contrary to God, but enmitie it selfe. And hence I gather, that the very hart it selfe, that is the will and mind, from whence these desires and thoughts doe come, are also enmity vnto God. For such as the action is, such is the facultie whence it proceedeth: such as the fruit is, such is the tree: such as the braunches are, such are the rootes. By both these places it is euident, that in man there is not only a want, absence, or depriuation of originall righteousnes, but a pronenes also by nature vnto that which is euill: which pronenes includes in it an in∣clination not to some few, but to all and euerie sin: the very sinne against the holy Ghost not excepted. Hence therefore I reason thus.
Reason. II. 1. Cor. 2. 14. The naturall man percei∣ueth not the things of the spirit of God, for they are foolish∣nesse vnto him, neither can know them, because they are spiritually discerned. In these words S. Paul sets downe these points. I. that a naturall man doth not so much as thinke of the things reuealed in the Gospell. II. that a man hearing, and in mind conceiuing them; cannot giue consent vnto them, and by naturall iudgement approue of them: but contrariwise thin∣keth them to be foolishnesse. III. that no man can giue assent to the things of God, vnlesse he be en∣lightened by the spirit of God. And hence I reason thus.
If a man by nature doth not know and perceiue the things of God, and when he shall kn••w them, cannot by nature giue assent vnto them: then hath he no power to will them.
But the first is euidently true. Ergo.
For first the mind must approue and giue assent, be∣fore the will can choose or will: and when the mind hath not power to conceiue or giue assent, there the will hath no power to will.
Reason III. Thirdly the holy Ghost auoucheth, Eph. 2. 2. Coloss. 2. 13. that all men by nature are dead in sinnes & trespasses: not as the Papists say, weak, sicke, or halfe dead. Hence I gather, that man wan∣teth naturall power not to will simplie, but freelie and frankly to wil that which is truely good. A dead man in his graue cannot stirre the least finger, be∣cause he wants the very power of life, sense, and mo∣tion: no more can he that is dead in sinne, will the least good: nay if he could either will or doe any
good, he could not be dead in sinne. And as a dead man in the graue, cannot rise but by the power of God: no more can he that is dead in sinne rise, but by the power of Gods grace alone, without any power of his owne.
Reason IV. Fourthly in the conuersion and salua∣tion of a sinner, the scripture ascribeth all to God, and nothing to mans free will. Iohn 3. 3. Except a man be borne againe, he cannot see the kingdome of God. Ephes. 2. 10. We are his workemanship created in Christ Iesus to good works. And chap. 4. vers. 24. The new man is created to the image of God. Now to be borne again, is a worke of no lesse importance then our first crea∣tion: and therefore wholy to be ascribed to God as our creation is. Indeede Paul Phil. 2. 12. 13. biddeth the Philippians worke out their saluation with feare and trembling: not meaning to ascribe vnto them a po∣wer of doing good by themselues. And therefore in the next verse he addeth, It is God that worketh both the will and the deede: directly excluding all naturall free will in things spirituall: and yet withall he ac∣knowledgeth, that mans will hath a worke in doing that which is good, not by nature, but by grace. Be∣cause when God giues man power to will good things, then he can will them: and when he giueth him a power to doe good, then he can doe good, and he doth it. For though there be not in mans conuersion a naturall cooperation of his will with Gods spirit, yet is there a supernaturall cooperation by grace, enabling man when he is to be conuerted, to will his conuersion: according to which S. Paul saith, 1. Cor. 15. 10. I haue laboured in the faith, but least
any man should imagine, that this was done by any naturall power: therefore he addeth, yet not I, that is, not by any thing in me, but Gods grace in mee, in∣abling my will to doe the good I doe.
Reason V. The iudgement of the auncient Church. a August. The will of the regenerate is kindled onely by the holy Ghost: that they may therefore bee able because they will thus: and they will thus because God workes in them to will. And, b Wee haue lost our freewill, to loue God by the greatnesse of our sinne. Serm. 2. on the wordes of the Apostle. Man when hee was created, receiued great strength in his free will: but by sin∣ning he lost it. c Fulgentius, God giueth grace freely to the vnworthy whereby the wicked man beeing iustified is inlightened, with the gift of good will, and with a fa∣cultie of doing good: that by mercy preuenting him he may begin to will well, and by mercie comming af∣ter, he may doe the good he will. Bernard saith, d It is who∣ly the grace of God that wee are created, healed, saued. Concil. Arausic. 2. cap. 6. To beleeue and to will is giuen from aboue by infusion, and inspiration of the holy Ghost. More testimonies and reasons might bee al∣leaged to prooue this conclusion, but these shall suf∣fice: now let vs see what reasons are alleaged to the contrarie.
[speaker D. B. P.] And this is all vvhich M. Perkins in his pretended dissent auerreth here, and goeth about to proue in his fiue reasons follovving: the vvhich I vvill omitte, as being all for vs. And if any man desire to see more to that purpose, let him read the most learned vvorkes of that famous Car∣dinall, and right Reuerend Archbishop Bellarmine.
[speaker A. W.] You should, at the least, haue propounded his reasons, that all men might haue seene whether they make for you, or against you: but you tooke a wiser course for your own credit. Yet giue me leaue to shew, that his conclusions are directly against you.
This is your conclusion; to which his are contrarie, viz. Euery man naturally wants free will, to will that which is good. Secondly, Man, by nature, hath no power to will the things of God. Thirdly, Men naturally haue no power to will the least good. Fourthly, Man cannot naturally will his owne conuer∣sion. The testimonies alleaged need neither confirmation, nor explication. Bellarmines disputation shall be exami∣ned, if it please God to giue leisure and opportunitie.
[speaker D. B. P.] Novv the very point controuersed, concerning free vvill, M. Perkins hath quite omitted, vvhich consisteth in these tvvo points, expressed in the Councell: First, vvhether vve doe freely assent vnto the said grace, vvhen it is offered vs, that is, vvhether it lie in our povver to refuse it; And secondly, vvhen vve concurre and vvorke vvith it, vvhether vve could if vve listed refuse to vvorke vvith it. In both vvhich points vve hold the affirmatiue part, and most sectaries of this time the negatiue. Of vvhich our Authour is silent: only by the vvay in his fourth reason, toucheth tvvo texts out of S. Paul, vvhich are commonly alleaged a∣gainst free vvill.
The fir••••. I haue (saith he) laboured more abundantly then all they, yet not I, but the grace of God, vvhich is in me, attributing the vvhole vvorke to grace. To vvhich I briefely ansvvere, that they doe corrupt the text, to make it seeme more currant for them: the Greeke hath only He sun emoi, vvhich is, vvith me, not, vvhich is in me, so that the vvord in true construction makes much more for vs, then against vs: Saint Paul af∣firmeth the grace of God, vvhich vvas vvorking vvith him, to haue done these things: And so Saint Augustine vvhom they pretend to follovv most in this matter, expoundeth it. Yet not I, but the grace of God vvith me; that is, not I alone, but the grace of God with me. And by this, neither the grace of God alone: neither he alone, but the grace of God vvith him: thus Saint Augustine. The like sentence is in the booke of Wisdome.
Send that (vvisdome) from thy holy heauen, that it may be vvith me, and labour vvith me.
[speaker A. W.] Master Perkins tooke that, as the most principall point, which doth most diminish the glorie of God, the end of all true religion. s Now what opinion is more derogatorie to Gods glorie, than that which giues mans will a power (by nature) to receiue grace ofered, vpon an inward motion of God, without any inclini••g of the will by him? And this answers your former quesion; denying that it lies in our owne power to refuse gra••e, though we freely assent vnto it. There is a necessity of in•…•…llibilitie, so that it cannot come to passe, that a man, inclin••d by Gods spirit, should not re∣ceiue grace; there is notwthstanding a freedome of will, because the will is not compelled to assent. The second question is like the former and answered in like sort, viz. that we might refuse, in re•…•…ect of the nature of our will, which is not forced to the choise, that in the euent we can∣not refuse, because God frames our will ineuitably to make that choise.
You saw it was not for you to deale with Master Perkins reasons, as they were set downe by him, for then it would haue been looked for that yo•• should haue answered di∣rectly to all the places of Scrip••ure hee brings against the strength of fr••••will by nature. Therefore you shift off the matter, and outof nine texts alleaged in this question, you chuse onely th••e. Against which you thinke you are able to say somewh••. And what is it you say? That Master Per∣kins attributes he whole to grace; vtterly vntrue. For hee saith plainly, t ••at there is a supernaturall cooperation of mans will, with Gods s••rit, by grace, enabling him to will his conuer∣sion. And addes fterwards, Not I, that is, I by any thing in me; but Gods grace •…•…e enabling my will to doe that good, I do. u If that translation ••rrupt the text, Hierome corrupted it, not we: and to say••e truth, it is all one to vs, whether you reade in me, or wh••me, so you acknowledge the strength, whereby the Apole workes, to be of God, and not of na∣ture. But for the prase, the grace of God, in the Scripture,
signifies either the loue and fauour of God, which is wholy without a man, or some gift of his, which is a qualitie in the soule. Now it is a great deale more likely, that the Apostle speakes of some gift of God within him, whereby hee is made able to labour, than of the fauour of God without him, wherby his labour is blessed. We subscribe to S. Au∣stin, That in all our good workes we have a part; or rather, that the worke it selfe is wholieours, though both the grace, whereby we are enabled to do it, and the inclination whereby we are brought to doe i••, proceede from the spirit of God.
[speaker D. B. P.] The second text is. It is God that woreth in vs, both to vvill and to ac∣complish. We graunt that it is God, bu••ot he alone without vs, for in the next words before, Saint Paul, saith Worke your saluation vvith feare and trembling. So that God worketh pincipally by stirring vs vp by his grace, and also helping forward our wil, to accomplish the worke; but so sweetly and con••ormablie to our naure, that his working taketh not away, but helpeth forward our will toconcurre with him. Againe, the whole may be attributed vnto God, considering that the habits of grace infused, be from him as sole efficient cause of them, our actions indued also with grace, being onely disposi••ons and no efficient cause of those habits: but this is an high point of ••choole Diuinitie, very true, but not easily to be conceiued of the vnlea••ed.
[speaker A. W.] We also grant, as I haue said, that it is God with vs: here∣in wee differ, that you ascribe no more to God in our first conuersion, but a stirring of vs vp, and helpng forward of our will, leauing the euent to our choise, an•• so vncertaine: we affirme, that God doth so work, that he •…•…clines the will, so that the euent shall in fallibly ensue ther•…•…on. The whole may not be attributed to God, though the habits of grace infused be from him, as a sole efficient case of them. For the question is not how we come by these••abits, but whe∣ther the actions done, when we haue the hbits, be ours or no, speaking of good workes after iustifi••tion. If the que∣stion be of our first conuersion, we say •, t•…•… act of beleeuing is ours; but the grace, by which we are eabled to beleeue, is giuen by God; and made effectual; 〈◊〉〈◊〉 made to produce this effect of beleeuing, by God also.
[speaker D. B. P.] One other obiection may be collected ou•• of 〈◊〉〈◊〉. Perkins third reason,
against free will, which is touched, as he saith, by the holy Ghost, in these words. VVhen vve vvere dead in sinnes. If a man by sinne become like a dead man, he cannot concurre with God, in his rising from sinne.
Ansvvere. Sure it is, that he cannot, before God by his grace hath quickned, and as it were reuiued him, to which grace of God, man gi∣ueth his free consent. How can that be, if he were then dead? Marry, you must remember what hath been said before: that albeit man in sinne be dead in the way of grace, yet he liueth naturally, and hath free will in naturall and ciuill actions: which will of his being by grace fortified, and as it were lifted vp vnto a higher degree of perfection, can then concurre and worke with grace to faith, and all good workes necessarie to life e∣uerlasting. As (for example,) a crab-tree •…•…ocke hath no ability of it selfe to bring forth apples, and therefore may be tearmed dead in that kind of good fruit. Yet let a sian••e of apples be ga••ted into it, and it wil be are apples: euen so albeit our sower corrupt naure of it selfe be vnable to fructifie to life euerlasting, yet hauing re••iued into it the heauenlie graft of Gods grace, it is inabled to produce he sweete fruit of good workes: to which alludeth Saint Iames. Rece••e the ingrafted vvord, vvhich can saue our soules: againe what more d••d then the earth? and yet it being tilled and sowed, doth bring forth, a•…•… beare goodly corne: now the word and grace of God is compared by ••ur Sauiour himselfe vnto seede, and our harts vnto the earth that recei••ed it: what meruaile then if we otherwise dead, yet reuiued by this liuelyeed, do yeeld plen∣tie of pleasing fruit?
[speaker A. W.] The question is not, whether God can ma••e a man able to doe good workes, or no (for of that no mandoubts:) but what a man can doe by nature, to his owne co•…•…ersion. Ma∣ster Perkins saith, he is spiritually dead, and there•…•…re can do nothing. You answere, that he can doe something, when God hath quickened him. But what can hee do•• to the quickening of himselfe? giue his free consent, you say. Then it must needes follow, that he hath power by na•…•…e to will his owne conuersion: for as yet hee hath receiued no grace, but onely hath had a good motion made to him, or inspired into him by God: of which by his owne free wil•• he takes a liking, and so attaines to iustifying grace.
[speaker D. B. P.] Hauing hitherto explicated the state of the question, and solued such obiections as may be gathered out of Master Perkins against it, before I come to his solution of our arguments, I will set downe some principall places, both out of the Scriptures, and auncient Fathers, in defence of our Doctrine, because he proposeth but few for vs, and misapplieth them too. 〈2 pages missing〉〈2 pages missing〉
God hath appointed to bring them, to chuse and like of saluation 〈…〉〈…〉 Christ.
[speaker D. B. P.] Vnto these 〈…〉〈…〉 of the old Testament, (one vnder the law of Nature, and the •…•…er vnder Moyses law) let vs couple two more out of the new Testament,
The first may be those kind words of our Sauiour vnto the Iewes. Je∣rusalem, Jerusalem, &c. how often vvould I haue gathered together thy children as the hen doth her chick••••s vnder her vvings, and thou vvould∣est not: Which doth plainely demonstrate that there was no want, either of Gods helpe inwardly, or of Christs perswasion outwardly, for their conuersion: and that the whole fault lay in their owne refusing, and withstanding Gods grace, as these words of Christ doe plainely witnes, and thou vvouldest not.
The last testimony is in the Reuelat, where it is said in the person of God. I stand at the doore and knocke, if any man shall heare my voice and open the gates, I vvill enter in to him, and vvill suppe vvith him, and he vvith me. Marke well the words: God by his grace, knocks at the dore of our harts, he doth not breake it open, or in any sort force it, but atten∣deth, that by our assenting to his call, we open him the gates, and then, lo he with his heauenly gifts will enter in: otherwise he leaues vs. What can be more euident in confirmation of the freedome of mans will, in working with Gods grace?
[speaker A. W.] h We acknowledge that the fault is wholy in euery man, that is not saued: but wee denie, that therefore he hath po∣wer, by nature, to chuse life when it is offered: he failes in∣deede in doing of that which hee might doe, and ought to doe, for his owne furtherance, to this choise; as the Iewes did, in refusing to heare, to meditate, to yeeld to the mi∣racles wrought by our Sauiour Christ, and to beleeue the doctrine; which they could in no reasonable sort gainsay. It was i voluntas signi, not beneplaciti: God offered them the outward meanes of his word, not the inward meanes of his spirit, for their conuersion, which k Lydia had.
l To breake open the doore, were to vse compulsion; to m knock, is to vse the outward meanes of conuerting a man; or if you will, to inspire a good purpose: vpon which if any man open, out of doubt Christ will enter. But this doth no: prooue, that a man vpon this motion, can yeeld by the strength of his owne free will, which is the point in que∣stion.
[speaker D. B. P.] To these expresse places taken out of Gods word, let vs ioyne the te∣stimony
of those most auncient Fathers, against whose workes the Pro∣testants can take no exception. The fi•••••• shall be that excellent learned Martyr Iustinus in his Apologie, who vnto the Emperour Aatonine spea∣keth thus. Vnlesse man by free vvill could she from soule dishonest deeds, and follovv those that be faire and good; he vvere vvithout fault, as not be∣ing cause of such things as vvere done But vve Christians teach that man∣kind by free choise, and free vvill, doth both doe vvell, and sinne.
To him we will ioyne that h••ly Bishop and valiant Martyr Jreneus, who of free will writeth thus, not only in vvorkes, but in faith also, our Lord reserued liberty, and freedome of vvill vnto man: saying, be it done vnto thee, according to thy faith.
[speaker A. W.] I will adde to that worthie company, Saint Cyprian: who vpon those words of our Sauiour, vvill you also depart, discourseth thus. Our Lord did not bitterly in••••igh against them, vvhich forsooke him, but rather vsed these gentle speeches to his Apostles, vvill you also goe your vvay: and vvhy so? Marry obseruing and keeping (as this holy Father declareth) that decree by vvhich man left vnto his liberty, and put vnto his free choise, might de∣serue vnto himselfe, either damnation, or saluation. These three most aun∣cient, and most skilfull in Christian Religion, and so zealous of Christi∣an truth, that they spent their blood in confirmation of it, may suffice to certifie any indifferent reader; what was the iudgement of the auncient and most pure Church, concerning this article of free wl specially when the learnedst of our Aduersaries, confesse all An••••quitie, (excepting on∣ly S. Augustine) to haue beleeued and taught free will. Heare the words of one, for all. Mathias Illyricus in his large, long lying historie, hauing rehearsed touching free will, the testimonies of Iustine Ireneus and o∣thers, saith. In like manner ••lement, Patriarch of Alexandria, doth eue∣ry vvhere teach free vvill, that it may appeare (say these Lutherans) not on∣ly the Doctors of that age to haue been in such darknes, but also that it did much encrease in the ages follovving. See the wilfull blindnes of heresie. Illyricus confessing the best learned in the purest times of the Church, to haue taught free will: yet had rather beleeue them to haue bin blind∣ly led, by the Apostles and then best Schollers, who were their Masters: then to espy and amend his owne e••ror. These principall pillers of Christs Church were in darknes belike as Protestants must needes say: and that proud Persian and most wicked heretike Manes (of vvhom the Manichees are named) vvho first denied free vvill, began to broach the true light of the nevv Gospell.
n Iustin speakes of naturall actions, not of spirituall: for these were vtterly vnknowne to the Emperour being a hea∣then. He speakes also, perhaps, against the imputation of fatall necessitie, wherewith the Christians were charged in those times.
o Irenaeus giues a man that freedome, which is contrarie
to constraint: God (saith he) made man free, from the begin∣ning, &c. p not constrained by God.
q Cyprian speakes of vsing, or not vsing the outward meanes; such, as following Christ to heare the word of him, whereof r the Euangelist there entreates. Now that this is in mans power, and that it is a meanes to procure salua∣tion, or damnation, who denies? But Cyprian doth not say, that it is in a mans power by nature, to consent to Gods motion for his conuersion.
[speaker D. B. P.] It cannot reasonably be denied, that, in the point of free will, some of the ancient writers, before Austin, spake liker Philosophers, than Diuines; and gaue both occasion to Pelagius of his error, though they fauoured it not, and also aduantage for the confirming of it; as the place of the s Centuries alleaged by you plainly prooues. Other of them also spake not so plaine, as it was to be wished they had done: so that t Austin hath much adoe to defend them against Pelagius, and in the entrance to his defence is faine to lay this foundation, that he holds himselfe free for yeelding to any writings of men whatsoeuer.
Here I vvould make an end of citing Authorities, vvere it not that Caluin saith, that albeit all other auncient vvriters be against him, yet S. Augustine as he vaunteth, is clearely for him in this point, but the poore man is fouly deceiued, asvvell in this, as in most other matters. I vvill briefly proue, and that out of those works which S. Augustine wrote after the Pelagian heresie was a foote; for in his others, Caluin acknowledg∣eth him to haue taught free vvill. Of our freedome in consenting to Gods grace, he thus defineth, to consent to Gods calling, or not to consent, lyeth in a mans ovvne vvill. Againe: VVho doth not see euery man to come, or not to come, by free vvill? but this free vvill may be alone, if he doe not come, but it cannot be but holpen, if he doe come. In another place, that vve vvill (doe vvell) God vvill haue it to be his and ours; his, in calling vs; ours, in follovving him. Yea more: To Christ vvorking in him, a man doth cooperate, that is, vvorketh vvith him, both his ovvne iustification, and life euerlasting: will you heare him speake yet more formally for vs? We haue dealt vvith your brethren and ours, as much as vve could: that they vvould hold out and continue in the sound Catholike faith; the vvhich neither denieth free vvill, to euill or good life, nor doth attribute so much to it, that it is vvorth any thing vvithout grace. So according to this most worthy Fathers iudgement, the sound Catholike faith doth not deny free will, as the old Manichees and our new Gospellers do; nor esteeme
it without grace able to doe any thing toward saluation, as the Pelagi∣ans did. And to conclude, heare S. Augustines answere vnto them, vvho say, that he, when he commendeth grace, denyeth free will. Much lesse vvould I say that, vvhich thou lyinglie dost affirme me to say, free vvill to be denied, if grace be commended, or grace to be denied, if free vvill be commended.
[speaker A. W.] Caluin doth not without cause affirme, that Austin is for him; not onely in his writings after the Pelagian heresie, but in those before it also; though in the former he u speak not so warily, as in the latter; yet his iudgement was all one.
Austin saith no more, but that assenting, or dissenting, when God calles, is an action of mans will. That the difference betwixt man and man, why one beleeues, and another doth not, proceedes from the diuers worke of Gods spirit, not from the choise of the parties, he speakes most plainly in the same place. God workes in a man the very willing to be∣leeue: and yet more; nay, If any man will draw vs to the sear∣ching of that depth, y why this man is so perswaded, that hee yeelds, he is not, there are onely two things, which I thinke good to answere. z O the depth of the riches! And is there iniquitie with God? Let him, whom this answere mislikes, seeke for some that are more learned, but let him take heede that he finde not some that are more presumptuous. Imagine then what Austin thinkes of you Papists, who confidently affirme, that the reason of this difference proceedes from the good vse of free will in the beleeuer: not that you are more learned, but that you are more presumptuous. a If you had added the words that follow immediatly in Austin, you should haue needed no further answere. Free will, if a man come to Christ, cannot be but holpen, b and so holpen, that not onely he must know what is to be done, but doe that he knowes: and therefore when God teaches, not by the letter of the law, but by the spirit of grace, he teaches so, that a man doth not onely see by knowledge that which he hath learned, but also desire it by willing, and per∣forme it by doing. And by this diuine manner of teaching, euen the will and worke it selfe, not onely the naturall possibilitie of willing and working is holpen. c For if onely our power were helpt
by this grace, the Lord would thus speake: Euery one that hath heard of the Father, and hath learned, can come to me. But he said not so; but euery one which hath heard of my Father, and learned, doth come to me. To haue power to come, Pelagius d ascribes to nature; or, as of late he hath begun to speake, to grace, what grace soeuer he meane; by which (as he saith) our possibilitie is helped: but to come, is in will and worke. It followes not, that he which can come, e comes, vnlesse he will, and doe so; but euery one that hath learned of the Father, not onely can come, but comes. I haue set downe these words of Austin at large, as well that it may appeare with what conscience this man cites the Fathers, as that S. Austins iudgement of this point may be fully knowne to all men.
There is great reason that wee should expound f such short sentences as this, by such large discourses as the for∣mer: but if we knew not that, this place makes nothing a∣gainst vs: for we haue graunted already, that to will is our worke, but wee say further, that Gods calling, as his tea∣ching, in g that other place of Austin, works in vs, not only to be able to will, but to will indeede.
I h say of this as of the former, that it is not contrarie to our doctrine: for we acknowledge, that in our iustification, and saluation after election, we worke with God; but not, as I haue often answered, by any naturall power of our free will, nor by any choyse of our owne, to which we are not in∣clined and brought by Gods spirit.
We say with i S. Austin, both in words and meaning, that true religion neither denies free will, either to a good or bad life, nor giues so much to it, that it should be of any force without grace; and we adde, that therefore your reli∣gion is false, because it affirmes, that the will of man can, by nature, assent to a good motion inspired. So to commend free will is indeede to deny grace; but to holde them both, as I haue proued Austin did out of these very places which you alleage for your opinion, and as we doe, going not an haires breadth from him in this question, is to glorifie Gods mercie, and confesse our owne weaknes; which is
•…•….
Gen. 8. 21.
Rom. 8. 5.
August. de corrept. & grat. c. 12.
Epist. 105.
Fulg. lib.
Bernard. de lib. arb.
A poore shift.
1. 2. q. 109. art. 6.
Concil. Tri∣dent. sess. 6. cap. 5.
1. Cor. 15. So doth Ierome reade it.
De grat. & lib. arb. cap. 15.
Cap. 9.
See 12. Art. part. 2. Art. 4. 〈◊〉〈◊〉.
1. Cor. 15. 10.
Hieron. con∣tra ••ouin. lib. 2.
August. de grat. &. lib. arb. cap. 15.
Phil. 2. 13.
Not onely hel∣ping forward, but also incli∣ning. Of this if occa∣sion be offered in the poynt of Iustification.
You neede not haue troubled your selfe vvith collecting ob∣iections, there are fiue plaine∣ly s••t dovvne. Ad Ephes. 2. 2. He is so like a dead man, that he is dead in∣deede spiritu∣ally.
Cap. 1.
Matth. 13.
Ephes. 2. 2.
He propounds none for you, and therefore misapplies none.
Matth. 23.
Cap. 3.
Matth. 23. 37
Perk. of Gods free grace. p. 23 Lombard. 1. senten. dist. 45
Act. 16. 14.
Reuel. 3. 20.
Perk. of Gods free grace. p. 79
Lib. 4. cap. 72.
Ioan 6. Lib. 1. Epist. 3.
Appetite, de∣s••••es, or at the most, procure; not might de∣serue.
This is but a popish slaunder to charge him vvith lying. Cent. 2. c. 4. col. 59. They vvere not led to this point by the Apostles, if the•• sp••ke of spirituall acti∣ons. S•…•…ny answere in the Epistle ded•…•…atoru.
Iustin Apol. 2. ad Anto••••∣num.
Irenae. lib. 4. cap. 70.
Non Coa∣ctum à deo.
Cyprian lib. 1. epist. 3.
Ioh. 6. 66.
Sixtus Se∣nens lib. 5. in praefat. Tolle••us in Ioh. 6. & Rom. 9. Maldonatus in Ioh. 6. Peter. in Rom. 9. Num. 33.
Centur. 2. cap. 4. col. 59.
Aug. de nat. & grat. cap. 61. & seq. 2. Inst. c. 2. q. 4. It becomes not a diuine to vvrite so skornefully. Not to haue spoken so plain∣ly and vvarily. De spirit. & li••. 34. De gra. Chri. 14. Ad Simpl. q. 2. Tract. ••2. in Ioh. Ep. ••7.
Lib. 4. con. ••ul. c. 8.
Aug. Ret. act. lib. 1. cap. 9.
Aug. de spirit. & lit. cap. 34.
Ipsum velle credere deus operatur in homine.
Cur illi ita suadeatur, vt persuadeatur, illi autem non.
Rom. 11. 33. & 9. 14.
Aug de gra. Christ. cap. 14.
Et sic adiu∣tum, &c.
Si enim so∣l•…•… posse no∣strum, &c.
Venire posse in natura ponit.
Etiam veni∣at, nisi id volu∣erit, atque fe∣cerit.
Aug. ad Sim∣plicia. q. 2. lib. 1
Aug. de grat. Chri. cap. 14.
Aug. in Ioh. tract. 72.
Aug. Epist. 47 Lib. 4. contra ••ulian. cap. 8.