Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...

XXIX. Proposition. Of Free-will, and the strength thereof.

BEfore I come to propound the question, that it may be tru∣ly vnderstood, somethings are to be premised.

First, that there is the facultie called the will in euery reaso∣nable soule.

Secondly, that this will is a free and actiue will, in it selfe, and to anything it willeth, without enforcement.

Thirdly, that this will hath the vnderstanding, the other fa∣cultie of the soule, euer going before it, to bee the informer thereof.

Fourthly, that this will hath power to chuse, or refuse the thing obiected, and laid before it, or to pause and rest it selfe be∣tweene both.

Fifthly, that the vse of this free-will was, to compasse all those ends for which man was made, (which were as manifold as mans composition, who is microcosmus) and to doe such things as should tend to his owne good, and Gods glory: but by sinning, man hath left off this free-will, till it be repaired by grace: yet not wholly, but that in diuers things some power remaineth;

First, in all naturall actions, as to eate, sleepe, walke, sit, stand, and to vse all other bodily actions, and vse of the senses, for preseruation of life, and for auoiding things hurtfull; the gene∣rall gift in nature, common to all vnreasonable creatures. Onely whereas these moue to their end, yet are they not priuy (for want of reason) to discerne what they doe: but man, as Lord of his owne actions, doth what he doth, out of his owne choice, by knowledge, and deliberation before hand.

Secondly, in humane actions; as to speake, discourse, learne and

teach Arts and Sciences, and all such things as bee common to all of mankinde, that they may liue in the world, as men, among men, in ciuill societies profitably.

Thirdly, in Morall actions; as to doe iustice, to liue tempe∣rately, chastely, to doe good to others, to relieue, helpe and de∣fend them, and to doe actions of common honestie, and such things as be praise-worthy, and common among ciuill-minded men, which know how to gouerne themselues after a commen∣dable fashion in well-ordered societies: but yet all these with great weakenesse, and maimedly.

Fourthly, in sinfull actions, euen to the full, and that with greedinesse, Ephes. 4. 19. as to blaspheme, despise Religion, per∣secuting the truth, and to doe all manner of euill, drawing ini∣quitie in cords of vanity, and sinne, as the linke of a Waine, Esa. 5. 18. as farre as God will permit.

Fifthly, in outward meanes tending to spirituall ends: by Gods appointment, as to come to the Church, to say prayers, to reade and preach the Word, to heare it read and preached, to receiue the Sacraments, to conferre and reason of points of Religion, to professe it openly, to submit, and outwardly to conforme to the orders of the Church; and to obserue such things therein, as be common to the outward profession of Christianitie. But here∣in the power of the will is wonderous weake and defectiue, as is cleere by too lamentable experience, and in the iudgement of euery mans conscience. Thus farre man hath free-will be∣fore regeneration, but the power thereof in these forenamed meanes, is not without the common helpe of Gods Spirit: for a man cannot say, that Iesus is the Christ, but by the holy Ghost; and this will of man is also vnder Gods will, as all these places shew, Ier. 10. 23. Pro. 16. 1, 9. & 19. 21. & 20. 24. Iam. 4. 15. Psal. 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wisedome determineth all things, by his power subdueth all things, and by his prouidence disposeth and guideth all things, Psal. 135. 6. Ephes. 1. 11.

Sixtly, when God by his grace repaireth the losse of free-will in spirituall things, and giueth a man a will to repent, beleeue, loue, and obey God; then in these spirituall things hath his will

a power to beleeue, repent, and so forth, willing his owne eter∣nall comfort with God, and true fellowship with those that truely loue God, but not before GOD worke this will in him; which will is yet but partly to good; for that it is partly to euill, being here sanctified but in part, as appeareth by the infirmities, and falls of the godly; yea and this will wrought, needeth continuall assistance of diuine grace, that the same may will vnto the end. These things premised, will helpe to answer the obiected Scriptures by the Aduersarie, and to make eui∣dent the point in Controuersie, and the question betweene vs and them.

The state of their Tenet: That mans will hath a naturall power in it selfe, co∣working with Gods grace, in the very first instant act of a sinners conuersion, to which actiuitie of the will, such conuersion is in part to be attributed:

Confuted by their owne Bible.

BY their owne Bible a man is wholly dis-inabled of his own naturall will, though neuer so well morally qualified, truely to will spiritual good things for his owne eternall saluation, and peace with God.

First, it sheweth him to bee conceiued in iniquities and sins, Psal. 50. 7. and to be a transgressor from the wombe, Esa. 48. 8. and to be a seruant to sinne, Rom. 6. 20. and so it strips nature, making a man naked of all spirituall good, as of abilitie to per∣ceiue and know the things that are of the Spirit, 1. Cor. 2. 14. to see the Kingdome of God, Ioh. 3. 3. to thinke any thing of himselfe, as of himselfe, 2. Cor. 3. 5. For no good dwelleth in him, Rom. 7. 17. How then can we will that which wee can∣not perceiue, nor know, nor see, nor so much as once thinke of, being indeed alienated from the life of God, Ephes. 4. 18?

Without Christ able to doe nothing, Ioh. 15. 5. but are become altogether vnprofitable, not one of vs doing good, no, not so much as one, Rom. 3. 12.

Secondly, it taketh him (hauing thus found him naked, and without the life of God) and layeth him dead in the graue of sinne, being dead in sinnes and offences, Ephes. 2. 1, 5. Col. 2. 13. Now what power of will is there in a dead man?

Thirdly, hauing thus put him dead into the graue of sinne, it couereth him ouer with corruptions: His vnderstanding is ob∣scured with darknesse, Ephes. 4. 18. his wisedome is an enemie to God, Rom. 8. 7. an enemie in sense, Col. 1. 21. blindnesse is ouer his heart, Ephes. 4. 18. yea, all the cogitations of his heart are bent to euill at all times, Gen. 6. 6. peruerse it is, and vn∣searchable, Ier. 27. 9. and, as Montanus translateth, deceitfull aboue all; so as it is not, neither can bee subiect to the Law of God, Rom. 8. 7. whereby hee is wholly giuen ouer; yea, and giueth himselfe to the operation of all vncleannesse with greedi∣nesse, Ephes. 4. 19. being vnwise, incredulous, erring, seruing diuers desires, and voluptuousnesses, liuing in malice and enuie, hatefull, and hating one another, Tit. 3. 3. walking according to the course of the world, and according to the prince and spirit of Darknes, doing the wil of the flesh and of the thoughts, and so by nature the child of wrath, Ephes. 2. 2, 3. If it be thus with man by nature, where is the power of his free-will? speci∣ally if we consider him to be in the deuils snare, and held captiue at his will, 2. Tim. 2. 26?

Fourthly, thus hauing couered him ouer with his foule cor∣ruptions, their Bible maketh him in the very first instant act of his conuersion, meerely passiue; And this it doth:

First, by remouing the cause of our new-birth from our selues; we are not borne of bloud, nor of the will of the flesh, nor of the will of man, Ioh. 1. 13.

Secondly, by denying man to haue any thing to giue vnto God first: We haue not first giuen vnto him, Rom. 11. 35. Wee haue nothing that wee haue not receiued, neither haue wee whereof to glory, as not receiued, 1. Cor. 4. 7. by denying him to bee able to doe any thing, Ioh. 15. 5. as to haue power to

heare Christs Word, Ioh. 8. 43. to beleeue, to receiue the Spirit of truth, Ioh. 14. 17. to know God, Matth. 11. 27. to chuse Christ, Ioh. 15. 16. to come to Christ, Ioh. 6. 44. to enter into the Kingdome of God, Ioh. 3. 5. to come whither he is gone, Ioh. 8. 21. And the reason is giuen, because they are not of God, Ioh. 8. 47. because it is not giuen them of God, Luk. 8. 10. be∣cause they are not his sheepe, Ioh. 10. 46. because their eyes are blinded, and their hearts indurate, Ioh. 12. 40. and they haue not eyes to see, nor eares to heare, Rom. 11. 8. nor hearts to con∣ceiue, 2. Cor. 2. 9, 10.

Thirdly, by affirming that very powerfull meanes: yea, though men be wise and prudent, yet are not auaileable, where God gi∣ueth not heart to vnderstand, eyes to see, and eares to heare, Deut. 29. 3, 4. Luk. 19. 42. Matth. 11. 25, 27.

Fourthly, by ascribing to God all that wee are, all that wee haue, all that we doe, and all that we can doe; both for the be∣ginning, for the increase, and for the continuance. By which we may see, how that it is Gods preuenting grace, that brings vs to him, and his grace also that confirmeth, increaseth, and preser∣ueth vs vnto the end.

This also their Bible teacheth, and sheweth how merciful∣ly God preuenteth vs in all things, that no man might glory in himselfe, but hee that glorieth, should glory in the Lord, Ier. 9. 23, 24.

First, God, before such men haue any being, as haue free-will in spirituall things, chooses and predestinates them in Christ to be holy and blamelesse, Ephes. 1. 4. and preordinates them to beleeue, and to haue eternall life, Act. 13. 48. So as the ground of their saluation, is farre before their will.

Secondly, hauing thus chosen them, he findeth them, when they neither seeke, nor aske after him, Rom. 10. 20. they are his worke, Ephes. 2. 10. made anew: they haue a new birth; Iam. 1. 18. being borne of God, Ioh. 1. 13. and of the Spirit, Ioh. 3. 5, 8. by the immortall seed of the Word, 1. Pet. 1. 23. Hee takes away vnwillingnesse, and the stony heart, and giues them a will, Phil. 2. 23. euen a heart of flesh to doe his will, Ezek. 11. 19, 20. and puts also into them a new heart, and a new Spi∣rit,

Ezek. 36. 26. so is the new man created in iustice, and in the holinesse of the truth, Ephes. 4. 24. Thus God in mercie preuents mans will.

Thirdly, Man being thus begotten, thus borne and made a∣new, the Lord quickneth him, Rom. 8. 11. Ephes. 2. 5. and giueth him spirituall life, Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth, yet not he, but Christ liueth in him, as the Apostle speaketh, Gal. 2. 20. still preuenting mans will.

Fourthly, when God, of a dead man hath made him aliue, and raised him vp againe, Col. 2. 12. then he openeth his vnder∣standing to vnderstand the Scriptures, Luk. 24. 45. openeth his eyes, Psal. 118. 18. Esai. 35. 5. and 42. 7. his eares, Esa. 50. 5. Iob 33. 16. his lips, Psal. 50. 17. his heart to attend to the Word, Act. 16. 14. In whose heart God now so shineth, as when hee commanded light to shine out of darknesse, 2. Cor. 4. 6. and setteth them free, Ioh. 3. 37. still in mercy preuenting mans will.

Fifthly, thus God maketh way for himselfe, opening mans vnderstanding, eyes, eares, lips, and heart: he draweth vs vnto him, Ioh. 6. 44. and giueth his lawes into our hearts, and sub∣scribeth them in our minds, Heb. 10. 16. Hee giueth vs diuine graces, spirituall wisedome, Ephes. 1. 17. the knowledge of the mysteries of the Kingdome of heauen, Matth. 13. 11. Faith, Ephes. 2. 8. Phil. 1. 29. Loue, 1. Ioh. 4. 20. Feare, Ier. 32. 40. Re∣pentance, 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vs of God, reuealing vnto vs that which no eye can see, no eare can heare, no heart conceiue of, 1. Cor. 2. 9, 10, 12. Doth not God then by his grace preuent our will?

Sixtly, after his thus furnishing vs with heauenly indow∣ments, Ezek. 16. 9, 13. hauing wrought in vs the will, that we may be imployed in his seruice, he worketh also in vs the deed, Phil. 2. 13. hee teacheth vs to pray, Rom. 8. 26. powring out the Spirit of grace and prayer, Zach. 12. 10. Hee maketh vs to walke in his precepts, and to keepe his iudgements, Ezek. 11. 20. and it is of him that men haue great substance, a Chron. 32. 29. 1. Chro. 29. 16. and of him it is, that they bestow of it

liberally, verse 14. yea, if any doe suffer for his name, this is al∣so the gift of God, Phil. 2. 29.

Seuenthly, that all our sufficiencie may be knowne to bee of God, their Bible telleth vs in general, that of him are all things, Rom. 11. 36. that euery best gift, and euery perfect gift is from aboue, Iam. 1. 17. that he beginneth the worke, Phil. 1. 6. that it is he also that increaseth, 1. Cor. 3. 7. Ephes. 2. 21. Col. 2. 19. perfecteth, Phil. 1. 6. Psal. 138. 8. strengtheneth and confirmeth, Rom. 16. 25. 1. Cor. 1. 8. and keepeth vs, 1. Pet. 1. 5. so that none shall plucke vs out of his hand, Ioh. 10. 28. and putteth his feare into our hearts, that we shall not depart from him, Ier. 32. 40. concluding, that all our sufficiencie is of God, 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vs, Esai. 26. 12.

Lastly, to all these reasons, I may adde these fiue fol∣lowing.

First, Gods promising of his heauenly gifts and graces, as shewing men to be without them, till they receiue them from him: such are those in Ezek. 11. 19. Ier. 32. 39, 40. & 31. 33, 34. & 24. 7.

Secondly, the prayers made vnto God to conuert men, Ier. 31. 18. to fit them in all goodnesse to doe his will, Heb. 13. 21. to sanctifie and preserue them without blame, 1. Thes. 5. 23. doe shew that the power is from God, and not in man.

Thirdly, the godly acknowledging their preseruation from falling, to be of God, Psal. 115. 8. and 36. 24. and that it is hee that lifteth them vp being fallen, Psal. 144. 14. they attribute nothing to their owne power.

Fourthly, the Apostles giuing God thankes for mens obedi∣ence, Rom. 6. 17. for their faith, hope, loue, Col. 1. 3, 4, 5. for their deliuerence frō the power of darknes, for translating them into the kingdome of his Sonne, Col. 1. 13. for the increase of faith and charitie, 1. Thes. 1. 3. for blessing them with spirituall blessings, Ephes. 1. 3. By all which God is made the Author and Giuer, and we onely the Receiuers thereof, when hee hath made vs willing thereto. For a man can receiue nothing, vnlesse it be giuen him from heauen, Ioh. 3. 27.

The last is, that the Scripture telleth vs how the Lord pre∣uenteth the pride of mans heart, that hee might not ascribe power to himselfe, Deut. 8. 7. Hee had mercy on thee, lest thou shouldst say in thy heart, Mine owne force, and the strength of mine owne hand, hath atchieued all these things for me. Ephes. 2. 8, 9. Wee are saued by grace, not of workes, lest any man should boast himselfe. We are not (wee see) to boast of our owne strength, nor to ascribe any thing to our selues, but remember Gods mercy, that hee which doth glory, may glory in the Lord, 1. Cor. 1. 31. 2. Cor. 10. 17. For of him, and by him, and in him are all things: to him be therefore glory for euer, Amen, Rom. 11. 36.

Contraried by Antiquitie.

Austin. in Enchir. ad Laurent. cap. 30. No man can beleeue, hope and loue, vnlesse hee will: but euen the selfe-same will to beleeue, hope, and loue, commeth not, but from God.

De gra. cont. Pelag. cap. 25. God doth not onely helpe vs to be able to worke, but worketh in vs to will and to worke: and in cap. 17. he saith, that God without vs doth worke in vs to will: and in Epist. 107. It is God, who by his secret calling worketh the minde of man to giue consent.

Prosper. de vocat. Gent. cap. 6. The turning of the heart vn∣to God, is of God: alledging the place of Ieremie 24. 7.

Fulgent. ad Monimum, lib. 1. Both our good will, and also our good workes are of God. And againe, this Father saith, We in no wise suffer, nay, according to wholesome Doctrine we forbid, whether in our faith, or in our workes, to challenge to our selues any thing as our owne.

S. Bernard de gra. & lib. arb. The creating of vs to freedome of will, is wrought without vs.

The Arausicane Councill. 2. cap. 4. determineth, that if any doe maintaine, that God expecteth our will, that wee may be purged from sinne, and doth not confesse, that by the infusi∣on and operation of the holy Ghost, it is also wrought in vs to be willing to bee purged, hee resists the Apostles Doctrine,

who saith, that it is of God that worketh in vs both the will and the deed.

Bishop Ʋsher lately handling this point, citeth Austin, and Fulgentius, Prosper, Ierome, and others: to whose learned Tract, I referre the Reader.

Gainesaid by their owne men.

Bayus de vit. imp. cap. 8. Free-will, without Gods helpe, is of power to doe nothing but sinne.

The Master of the Sentences, lib. 2. D. 25. saith, that Free-will, before Grace repaire it, is pressed and ouercome with concupiscence, and hath weakenesse in euill, but no grace in good; and therefore may sinne, and cannot but sinne, euen damnably.

Cornelius Mus Concion. tom 1. pag. 252. Our strength is not sufficient to bring vs backe from death: wee cannot be conuer∣ted and saued by our owne power. The exciting grace, which disposeth thee to thy conuersion, God workes in thee, with∣out thee: God so weth it in vs, without vs.

Alphonsus aduers. haeres. lib. 7. verbo gratia. Our will, when by Gods helpe it hath begunne to doe any good, it cannot, without the same speciall helpe, prosecute the good begun, nor perseuere in it.

Greg. Ariminensis 2. D. 26. pag. 95. without this speciall aide it can doe nothing.

Sec Bishop Ʋsher in his last booke, citing Gelasius, with a Sy∣nod of 70. Bishops at Rome; the French Bishops in the se∣cond Councill at Orange; Bradwardin, the Archbishop of Canterbury.

Scriptures obiected answered.

1. Cor. 7. 37. Hath power ouer his owne will, &c.

Answ. 1. This is nothing to the question in hand, which is of free-will and power thereof, in the first act of a sinners con∣uersion. Secondly, we grant that in such a case as this, to wit, to

marry his Virgin, or not to marry her, man hath free-will, that is, power and right.

Ioh. 1. 11, 12. Hee came in to his owne, but his owne receiued him not, but as many as receiued him, &c.

Answ. 1. In the former part is mans inabilitie to entertaine Christ: they receiued him not, they would not. We grant mans free will to euill, till God change it. Secondly, in the latter part it is said, Many receiued him. But it is not said, By the power of their owne will. Wee acknowledge that by Gods preuenting grace, men may receiue Christ: which here is to be vnderstood: for they that receiued him, did it by faith, and are said to be∣leeue in him: but the Apostle saith, Faith is the gift of God; Ephes. 2. 8. and not in mans power. Thirdly, the very next verse following in this Chapter, verse 13. cuts the nerues of the power of free-will in our new-birth. For saith the text, We are borne of God, not of bloud, nor of the will of the flesh, nor of the will of man.

Deut. 30. 19. I haue set before thee life and death, blessing and cursing: therefore choose life.

Answ. This and all other exhortations and commandements, as Ios. 24. 14, 15. Deut. 10. 12. and 11. 16, 18. Ephes. 4. 22. Phil. 2. 12. and in many other places in Moses, Psalmes, Prophets, and in the New Testament, doe not conclude in man any na∣turall power of his owne will, to chuse or refuse; to obey, or not to obey, of his owne free will, as our Aduersaries doe ima∣gine; no more then they can conclude, the lame man in Act. 2. 2. so borne, to bee able to rise and walke, because Peter said to him, Rise vp and walke, verse 6.

First, because in none of the exhortations, dehortations, and commandements, there is any mention of the power by which man comes to be able to performe that which hee is exhorted vnto. Therefore the power is to bee gathered out of other Scriptures, which is the power of Gods grace, and not the power of mans freewill; as all the Scriptures before alledged doe fully proue.

Secondly, for that all those places doe no more but shew what duties man oweth to God, but not what hee can doe of

himselfe. A Creditor demanding paiment of his Debter, and exhorting him to pay, doth not therefore imply necessarily, that he is able to pay; for he may (perhaps) for all that, be altogether vnable to pay, as wee may reade, Matth. 18. 25. So these places shew what we owe, and what God requireth, but not that therefore we are able to pay what hee commandeth; for all the Scriptures afore alledged deny it.

Thirdly, all these commandements, and exhortations, are spoken to those in the Church, which consists of a mixed com∣pany, both of vnregenerate, which are either abiects, or elect of God, till they be called, as also of regenerate persons. Now, to the first sort, God thus speakes, shewing them what they could haue done (for God commandeth nothing that hath beene, is, and shall bee euer impossible to man) and what yet they ought to doe vpon perill of damnation; but not what ei∣ther they now can doe, or shall hereafter be euer able to doe of themselues, being dead in sinne, and void of grace, and God not bound to giue it them. To the second sort, the elect, not yet borne a new by the Spirit, God thus speakes, to shew not one∣ly what they could haue done once, what now they ought to doe, but also what by Gods preuenting grace they may bee able, and shall doe. For God vseth such meanes to conuert them vnto him, at that time (the day of their visitation being come) inwardly by his Spirit, and worketh their will to that which hee outwardly by word commandeth, and exhorteth vnto, Act. 2. 38, 41. As Peters exhortation to the lame man, by which God conueighed strength and power into the man, to make him able to walke, Act. 3. 6, 7. This appeareth liuely in Ezek. 37. 7, 10. To the third sort, the already Regenerate, who haue, by Gods preuenting grace, free will, God thus speaketh, as to them that can doe what he commandeth, and exhorteth vn∣to. He vseth threats, to keepe them in awe: dehortations, to keepe them from sinne: admonitions, to make them take heed: exhortations, to set them forward: promises, to encourage them, that so, by his euer-assisting grace accompanying them, they may be raised, when they are fallen; be increased, that they decay not; and kept on in continuance to the end, that they neuer

fall away. Thus may we see, that these commandements, de∣hortations, and exhortations are not in vaine, though mans own will be not lifted vp thereby, as Papists dreame.

Fourthly and lastly, Moses and the Prophets vnder the Law speake legally to men, so as if they neuer had fallen, but had kept their perfection, not regarding their now inabilitie after the fall: and therefore from such legall charges and commands, wee cannot conclude mans power to performe. As for Euan∣gelicall commandements, they are assisted by Gods Spirit, to worke in the elect grace of obedience in Christ, in and through whom they are made able to doe all things, as the A∣postle speaketh. What then are these commandements to proue the power of mans free-will? Euen nothing at all, whether they be taken legally, or Euangelically.

Luk. 13. 34. O Ierusalem, Ierusalem, &c. how often would I haue gathered thy children, &c. and yee would not!

Ans. This place speakes of free-will vnto euill, to wit, the wills refusing of the meanes of Saluation, in killing the Pro∣phets, and stoning them that were sent of God for their saluati∣on: And this miserable free will we acknowledge, which Christ complaineth of.

Luk. 10. 42. Marie hath chosen the better part.

Answ. 1. Its not denied, that we haue a free will to come to heare: 2. But to heare as she did, and to make so blessed choice to entertaine Christs Word into her heart, whilest her sister was entertaining Christ at the table, was of Gods speciall diuine grace, working in her the will and the deed.

Act. 5. 4. Being sold, was it not in thy power?

Answ. 1. This proueth not the question of the power of will in the first act of commission. Secondly, this speaketh of free libertie and power, which a man hath of his owne goods to giue, or not to giue: which power wee acknowledge a man hath. Thirdly, this is of an ill act, with-holding part of that from the Church, which hee seemed wholly to bestow vpon it, which was hypocrisie: And to such euils we grant man to haue free-will.

Philemon, verse 14. That thy benefit should not bee as it

were of necessitie, but willingly.

Answ. This speakes not of the question in things spirituall; but of Pauls desire to haue kept Onesimus with him in Phile∣mons stead, to haue ministred to him in prison, if hee had knowne Philemons minde, and willingnesse therein. Ab∣surd quotations, and nothing to the point controuerted. For who denyeth will in man to lend, or not to lend his seruant to another?

1. Cor. 9. 1. Am I not free?

Answ. Nothing to the question. He speaketh of freedome which other Apostles vsed, verse 4, 5. So 2. Cor. 9. 7. of gi∣uing reliefe to the poore Saints, Numb. 30. 14. speakes of the Husbands power ouer the wife in her cause of vowing. No∣thing to the question. Iosh. 14. 13. is of Iosua, giuing Caleb Hebron for Inheritance. If the Gagger had cited the words, as he onely quoted the places, his folly would haue exposed him to laughter. 2. Sam. 24. 12. I offer thee three things, choose thee one of them. This is meant of iudgements. What is this to the power of inward conuersion? 1. King. 3. 5. God willeth So∣lomon to aske of him. What God puts into our hearts to doe, that can wee doe. And Salomon was one endued already with diuine grace. But we speake in the question of the first act of conuersion, of which these places speake not one word. Matth. 19. 17. If thou wilt enter into life, keepe the commandements. This is but suppositiuely set downe, not affirming the power of the will. Againe, it is spoken legally to a proudly conceited young man, who iustified himselfe, but vntruely, as the euent shewed in the verses following. Iosh. 24. 15. is answered before, in an∣swer to Deut. 30. 19. But yet also note farther, the former part of the verse, is of euill propounded, as the seruing of other gods, which mans will is apt to. The latter part speakes of Iosua, who was already a holy Prince; and so is not to the question. 2. Sam. 12. no verse is quoted. Prou. 11. 24. speakes of one that scattereth, and with-holdeth more then is meet. This is of morall actions; the one part of liberalitie, the other of niggard∣linesse; in which wee acknowledge free-will. Esai. 1. 19, 20. If thou bee willing and obedient, &c. but if ye refuse and re∣bell,

&c. The latter words are spoken of that which mans will is free enough to doe: the former speakes of being willing by a supposition, as God spake to Cain, If thou doest well, which yet was farre from him. And we acknowledge free-will to good things, when God makes man willing.

Reuel. 3. 20. Behold, I stand at the doore and knocke, if any man heare my voice, and open the doore, I will come in to him, &c.

Answ. 1. These words are Metaphorically spoken, and so not to be taken after the letter, and therefore cannot be a sound proofe in a controuerted point. Secondly, mans act is set downe but onely suppositiuely, and so affirmeth nothing of him sim∣ply. Thirdly, it is said that man heareth and openeth: yet the question is, By what power, whether by his owne, or by Gods preuenting grace? which here is not expressed, but in other places it is: For it is ascribed to the Lord that openeth the eare, Esai. 50. 5. Iob 33. 16. Hee openeth the heart, Act. 16. 14. yea, He it is that openeth the doore of faith, Act. 14. 37. the doore of vtterance, Col. 4. 3. and the doore of the passage of the Gos∣pell, 2. Cor. 2. 12. 1. Cor. 16. 9. Fourthly, Christs knocking first by the Word, is the meanes hee vseth to conuey the grace of his Spirit into our hearts, to make vs to open to him. So by Pauls Ministerie, he knocked at the doore of Lydia's heart, and he by his Spirit then opened the same, as the text sheweth very plainely. Act. 16. 14. So Christ by his owne preaching knocked, and in knocking opened the doore of vnderstanding to his Dis∣ciples, Luk. 24. 45.

To conclude this point of free-will herein, that men bee not deceiued by the Aduersaries, deceitfull Allegations of Scrip∣ture, let them diligently obserue the question, which is of the power of free-will in matters spirituall, in the first act of con∣uersion, which is by Gods Word wholly ascribed vnto God himselfe. Neither can our Aduersaries bring any Scripture to proue, that it is in the power of mans will to prepare it selfe thereto. For all the places they alledge, are either to prooue freedome of will in nature, humane, morall, sinfull acti∣ons, and in outward actions tending to pietie: Or the pla∣ces vrged are such as speake of mans free-will in spirituall

actions, and these may bee reduced to three heads.

First, to those which perswade, exhort, and command men to turne and repent, to doe good workes, to beleeue, loue and obey God. To which a full answer is made before to Deut. 30. 19.

Secondly, to those which speake of men holpen by God in workes of pietie, which are to be vnderstood of such as be hol∣pen by Gods assisting grace, who haue been prepared before by his preuenting grace.

Thirdly, to those, where men are said to be co-workers with God, which must be vnderstood of them, in whom God hath wrought both the will and deed first: for so they worke, and God also in them. Phil. 2. 12, 13. Through Christ, saith the Apo∣stle, I can doe all things, who strengtheneth mee. Phil. 4. 13. I liue, saith he, and Christ in me. So they liue together, Gal. 2. 20. I labour, saith he, yet not I, but the grace of God, which was with me, 2. Cor. 15. 10. He labours, and grace assisteth him.

To all these places wee may answer generally thus: First, that wee doe acknowledge a freedome of will in spirituall things, when God hath first wrought it in vs. Secondly, that those places alledged of them, speake of Gods commanding, yea, and commending of holy mens willingnesse, prayers, and holy words, good workes; but they doe not manifest by what power they so will, so pray, professe, and practise, and therefore doe not determine the question in hand. Which other Scrip∣tures cleerely doe for vs, and against our Aduersaries.

Notes

• Psal. 51. 7.
• Psal. 119. 18. Psal. 51. 17.
• Deut. 8. 18. 2. Cor. 9. 9, 11.
• Psal. 119. 36.
• Psal. 116. 8. Psal. 37. 24. Psal. 145. 14.
• A briefe an∣swer to the Scriptures on∣ly cited by the Gagger.
• Gen. 4. 7.