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2. TIm. 1.9. Who hath saved vs, & called vs, with an ho∣lie calling: not accor∣ding to our vvorks, but according to his owne purpose and grace, vvhich vvas gi∣ven vs in Christ Iesus, before the World began.
Note then, That preparatorie works
in vs is altogether excluded, and all at∣tributed onlie to meere grace, in our effectuall calling.
Ephes. 2.3.4.5. Amongst whom also wee all had our conver∣sation in tymes past, in the lusts of our flesh; fulfilling the desires of the fl••sh, and of the minde, and were by nature the children of vvrath, even as others: But God, vvho is rich in mercie, for his great loue vvhere-vvith hee hath loved vs, Even when wee were dead in sinnes, hath quickened vs, together with Christ; for by grace yee are saved.
Consider then, Before our effectuall cal∣ling, what wicked workes the Apostle showeth doeth preceede in all men; me∣riting wrath, and not anie gracious cal∣ling: and seeing wee are all dead in sinne before our calling, what preparations can bee in a dead man of himselfe, to his quickening and reviving againe?
Tit. 3.3. For we our selues also were some-tymes foolish, disobedient, deceived, serving divers lustes and pleasures, living in malice and envy,
hatefull, and hating one another: But after that the kindnesse and loue of God, our Saviour, toward man appeared, not by works of righteous∣nesse, which wee had done, but ac∣cording to his mercie, hee hath saved vs, by the washing of regeneration, and renewing of the holy Ghost.
Note then, What sort of workes the Apostle reckoneth vp, which preceedeth our calling, from which hee exeemeth not himselfe, being a bloodie persecuter, immediatelie before his calling, and had no other works of fore-going prepara∣tion, but persecution of Christs mem∣bers, even as Manasseh.
Rom. 8.7. For the carnall mynde is enimitie against God; for it is not subject to the Law of God, neither indeed can bee.
I aske then, How can it prepare it selfe vnto Gods calling, vnto whom it is eni∣mitie? or fit it selfe to bee subject to Gods Law, which the Apostle sayeth, is impossible to it?
THe Elect hee preventeth with grace, being altogether vnworthie of mer∣cie
(sayth Fulgentius, lib. 1. ad Monimum, f. 5.) with whom homologateth Augu∣stine enchiridio ad Laurentium, c. 30.
WHerefore I see most learned and godlie men incline (sayeth Vega) vnto this, that the Church should reject that merit, which they call de congruo. Vega Iesuit. lib. 8. de justif. c. 8. §. quia.
EZek. 36.26. A new heart also I will giue you, and a new spi∣rit will I put within you: and I will take away the stonie heart out of your flesh, and I will giue you an heart of flesh.
Note then, That by taking away the olde heart al-together, hee showeth that there is no fitnesse in our naturall dis∣position, to will or co-operate with his grace: and that by giving a new heart al-together, that it is hee that worketh in vs by his grace, both the willing of
our conversion, as also the performance thereof, as the onlie Author and finisher of our faith.
Iohn 15.16. Yee haue not cho∣sen mee, but I haue chosen you, &c.
But note, that if it bee in our will, to imbrace grace offered, or not to imbrace it (as the Papists say) then it will fol∣low, that by the power of our owne free-will, accepting of grace, (which is indifferentlie offered to all alyke) that wee choose God, and hee not vs.
1. Cor. 4.7. For who hath made thee to differ from another? and what hast thou that thou didst not receiue? Now if thou didst re∣ceiue it, why doest thou glorie, as if thou hadst not received it?
To this Question a Papist would an∣swere, that the power of his owne free-will, that accepted grace offered, made him to differ from another; and not God, or the power of his grace onlie. Hee will also say, (according to their doctrine) that in the worke of his con∣version, hee had freedome of will, which hee did not receiue by grace; and there∣fore hath that where-of to glorie, which hee received not.
2. Cor. 3.5. Not that wee are
sufficient of our selues, to thinke anie thing, as of our selues: but our sufficiencie is of God.
Note therefore, That our abilitie to will our owne conversion, or to accept grace offered, is all of God allanerlie.
Philip. 2.13. For it is God which worketh in you, both to will, and to doe, of his good pleasure.
Remarke then, That it is expresselie called Gods worke in vs, of effectuall grace, to bee willing of our owne con∣version, and not a freedome by nature.
Ephes. 2.5. Even when wee were dead in sinnes, he hath quicke∣ned vs, together with Christ: for by grace yee are saved.
Note then, As a dead man of himselfe cannot will his owne quickening, but is meerlie passiue in the act there-of, so nei∣ther can a dead man in sinne, of him∣selfe will his owne conversion; but is meerlie also a sufferer in his first turning to God.
Iohn 6.44. No man can come to Mee, except the Father draw him.
Note then, When Hee sayeth, No man can come, that hee breaketh (sayth Saint
Ierome) the prowde freedome of man's will. Hieron. lib. 3. adn. Pelagianos.
THey are not my words, but the Apo∣stles, (sayeth Bernard,) that anie good that can bee, whether to thinke, or will, or doe the good which hee wil∣leth, hee ascrybeth all to God, and no∣wise to his owne free-will. Bern. tract. de gra. & lib. arb. prope finem. So also Augustine, lib. de spiritu & litera, c. 3.
THe Scripture therefore (sayeth Bel∣larmine) both by words and simi∣litudes, everie-where cryeth, that a sin∣ner cannot in anie sort dispose himselfe to receiue grace. Bellar. lib. 6. de lib. arb. c. 5. §. huc deni{que}.