Liberty from bond, bondage, and misery. LIberty sometime signifieth a relation or respect, to wit, the power or right, that is, the or­dering either of person or thing, made either by ones will, or by nature, to deale at his own arbitrement or motion, according to honest lawes, or order agreeable to his nature, and to enjoy commodities convenient for him, without inhibition or impediment, and not to sustaine the defects and burdens or encombrances which are not proper to his nature. This liberty may be termed a liberty from bond and misery, and it is opposed unto slavery. So God is most free, because he is bound to no man: So the Romans and the Jewes were free, that is, stood not charged with forraigne governments and burdens: So a Ci­tie is free from tyranny and servitude after a civill kind of freedome: So we, be­ing justified by faith, are by Christ freed from the wrath of God, the curse of the Law, and Moses Ceremonies. But this signification of liberty appertaineth not to this present disputation of free-will; because it is agreed upon on all sides, that we all are the servants of God, and are obliged by his Law, either to obey him, or to suffer punishment. Our Will also willeth many things freely, the liberty or power of performing whereof notwithstanding it hath not.

Liberty from constraint.Secondly, liberty is opposed unto constraint, and is a quality of the Will, or a natu­rall power of a reasonable creature, concurring with the Will: that is, a faculty of chusing or refusing any object or action represented unto it by the Ʋnderstanding, by it owne proper motion, without any constraint, the nature of the Will remaining still entire and free to doe this or that, or also to suspend, forbeare, and deferre any action: as, a man may be wil­ling to walk, or not to walk. And this is to put any thing in action upon mature deliberation, which is the proper manner of the working of the Will.

This liberty of Will is in God, Angels, and men; and their free-will is called free Arbitremen. That thing is called free, which is endowed with this faculty and li­berty of willing or nilling: But Abitrement is the Will it selfe, as far as it follow­eth [Page 76]or refuseth in her choice the judgement of the Understanding; for it compri­seth both faculties of the mind: to wit, both the judgement of the mind, or understan­ding of the object,What free-will is. & the Will either receiving or refusing it. Free Arbitrement there­fore is a faculty or power of willing, or nilling, or of chusing, or refusing any object represented unto it by the Ʋnderstanding, by proper motion without constraint. And this faculty or power of the soule is called Arbitrement, Arbitrement. in respect of the mind, shewing unto the Will an object to be chosen or refused: and it is called free, in respect of the Will following of her own accord, and without constraint, the judgement of the mind or understanding.Free. For that is called free which is voluntary, and which is opposed to that which is involuntary and constrained; not which is opposed to that which is ne­cessary: For that which is voluntary may well stand with that which is necessary, but not with that which is involuntary. As God and the holy Angels are necessarily good, yet not involuntarily and constrainedly against their will, but with most free will; because they have the beginning and cause of their goodnesse within themselves, I mean,Constrained. free-will. But that is said to be constrained, which hath only an externall be­ginning and cause of motion, and not also an internall, whereby it may move it self to do on this or that manner.Necessary. Wherefore, there is such a difference between necessary and constrained, as is between a generall and a speciall: For, whatsoever is con­strained is necessary; but not contrariwise, whatsoever is necessary is constrained. Whence there ariseth a double necessity: A double neces­sity. A necessity of Ʋnchangeablenesse, and a neces­sity of Constraint. The former may stand with that which is voluntary: the latter cannot.Contingent. The like difference is between things contingent and free. For, Whatsoever is free is contingent; but not contrariwise, all that is contingent is free.

Two things com­mon to God and creatures in their will.TWo things there are common to God and reasonable creatures, as touching the liberty of Will: 1. That God and reasonable creatures do things upon delibe­ration and advice; that is, they chuse or refuse whatsoever objects, with an under­standing going before the action, and a will accompanying the action of chusing or refusing. 2. They chuse or refuse any thing of their proper and inward motion without constraint: that is, the Will being fit in it owne nature to will the con­trary of that which it willeth, or to suspend the action it intendeth, of it owne ac­cord inclineth to the one part, Psal. 104.24. & 115.3. Gen. 3.6. Isa. 1.19. Mat. 23.37.

Difference of li­berty in God and his creatures:But the differences also of this liberty in God and in the creatures are three:1. In the Under­standing. In the Ʋnderstanding; because God understandeth and knoweth all things of him­self perfectly and from all eternity, without any ignorance or errour of judgment: but the creatures know neither of themselves, neither all things, neither the same at all times; but they understand of God his will and works, so much, and at such time, how much, and when it pleaseth God to reveale unto them: And therefore many things they are ignorant of, and erre in many. The testimonies of this dif­ference are:Mat. 24.36. Dan. 2.21. Isa. 40.13. Heb. 4 13. Of that day and houre knoweth no man, no not the Angels of heaven, but my Father only. He giveth wisdome unto the wise, and understanding to those that understand: Who hath instructed the Spirit of the Lord? Neither is there any creature which is not ma­nifest in his sight. John 1.9. He lightneth every man that cometh into the world. 2 In the Will. In the Will. The will of God is governed by no other, nor dependeth of any o­ther cause but of it selfe. But the wils of Angels and men, are so the causes of their actions, that neverthelesse they are carried by the secret counsel of God and his pro­vidence to the chusing or refusing of any object; & that either immediatly by God, or mediately by instruments, some good, some bad, which it seemeth good unto God to use; so that it is impossible for them to do any thing beside the eternall de­cree and counsell of God. And therefore the word [...], (that is, to be absolute­ly his own, at his owne will, and in his own power,) whereby the Greek Divines expresse Free-will, agreeth more properly unto God, who perfectly and simply is his owne, and at his owne will. But of the creatures more rightly is used [...], (that [Page 77]is, voluntary and free) which word the Apostle useth to Philemon, Ver. 14. Hebr. 10.26. 1 Pet. 5.2. The testimonies and arguments of this difference are laid down in the doctrine of Providence. And, that God indeed is the first cause of his coun­sels, these and the like sayings of Scripture doe testifie:Psal. 115.3. Dan. 4.32. He hath done what soever he would. Who, according to his will, worketh in the army of heaven, and in the inhabitants of the earth. But that the wils and counsels of the creatures depend on Gods beck and permission, these and the like speeches doe prove:Gen. 24.7. Exod. 3.16. Acts 2.23. & 3.18. & 4.27, 28. The Lord shall send his Angel be­fore thee, &c. Goe and gather the Elders of Israel together, &c. Him, being delivered by the determinate counsell and fore-knowledge of God, ye have slaine: But God hath fulfilled these things. Herod and Pontius Pilate gathered themselves together, to doe whatsoever thine hand, and thy counsell had determined before to be done. I know, Jer. 10.23. that the way of a man is not in himselfe, neither is it in man to walke, and to direct his steps. The Kings heart is in the hand of the Lord: Therefore the wils of Angels and men,Pro. 21.1. and all other second causes, as they were created of God their first supreme and sove­raigne cause, so are they ruled of him; but the will of God is ruled by no one of his creatures: because as God hath no efficient cause without, and besides himselfe, so neither hath hee any moving or inclining cause; otherwise hee were not God, that is, the supreme and soveraigne cause of all his workes, and the creatures should be invested in Gods room.The wils of the creatures are r [...] ­led by God, not inforced. Moreover God ruleth and bendeth the wils of his crea­tures, and doth not draw or enforce them; that is, by objects represented to the mind hee effectually moveth, affecteth, and allureth the Will to will that which then the mind judgeth good, and refuse that which seemeth evill.

3 In the will and understanding. In the Ʋnderstanding and Will both together: because God, as hee unchangeably knoweth all things so also he hath determined from everlasting, and will unchange­ab [...]y all things which are done, as they are good; and permitteth them, as they are sins. Now, as the creatures notions and judgements of things, so also their wils are changeable: so that they will that, which before they would not: and will not that, which before they would. For, seeing that all the counsels of God are most good, most just and most wise; he never disliketh, correcteth, or changeth them, as often­times men do, when as they do perceive themselves to have determined any thing unadvisedly before. Hither appertain those sayings, God is not as man, Num. 23.19. that hee should lye. I am the Lord and change not. Object.Mal. 3.6. The unchange­ablenesse of Gods purpose taketh not away the li­berty of his will. Hee that cannot change his counsell and pur­pose, hath not free-will; but God cannot change his counsell and purpose. which he hath once appointed: Therefore his will is not free. First, we deny the Major: For not he which doth not change his purpose which he hath once appointed, hath no liberty of will; but he which could not purpose any other thing, being let by some external cause: But the liberty of God consisteth not in the change of his will or purpose, but in this, that God will all things (whatsoever he will) altogether with his will, and of himself, and could have had otherwise decreed, or not decreed all things, which he decreed from everlasting, of the creation, preservation, and government of things, according to these sayings: With men this is impossible, Mat. 19.26. Luk. 18.27. but with God all things are pos­sible. These and the like sayings shew, that God hath so appointed from everla­sting with himselfe the creation of things, and the gathering and saving of his Church, not as if he could not have not done this, or not have appointed it otherwise; but because so it seemed good to him: neither must men seek any superiour cause then his will, of all his divine works which he exerciseth in his creatures; neither is there any other necessity to be found in them, then which dependeth of the most free appointment of God himselfe. For, as to resolve of such a purpose as is to be changed; so also to change it either to better or to worse, is rather servitude or bondage, then freedome & liberty: for it proceedeth of ignorance or impotency. For they change their counsels and purposes, who either erre in taking them, or are not able to perform the counsell which they have taken. But to resolve of such a purpose, as might alike either have been decreed, or not decreed; and which after it is decreed, is neither changed, nor to be changed at any time, this is perfect and di­vine liberty. Now God, whatsoever he hath decreed, could either not have decreed it at all, or have decreed it otherwise. And that he changeth not that which he hath [Page 78]once decreed, the perfectnesse of his nature, even his infinite wisdome and good­nesse is cause thereof. For most wisely and rightly doth hee decree all things, and constantly persisteth in that which is good and right. Wherefore the immu­tability in God doth as well not diminish his liberty as his immortality, and other things which are proper unto his divinity. Secondly, if any man urge, That it is a point of liberty, not only to resolve of any advice what he will, but after he hath resolved, to be able either to follow it, or change it: We understand by those things which have been alrea­dy spoken, that this doth agree to the creatures, which may erre in their purposes, and therefore stand in need of changes and alterations; but not to God, who can never erre, and therefore requires no change of his purpose. Lastly, if they reply, That not to be able to alter a purpose once undertaken, is a defect of ability or power; and therefore against the liberty of God: We answer, That the Antecedent of this reply is true, if the change of it be impossible by reason of some impediment, coming from some externall cause, or by reason of defect of nature or ability; but the Antece­dent is most false, if the impossibility of change proceed from a perfection of that nature, which is not changed, and from a wisdome and rightnesse of that purpose which is unchangeable, and from a perseverance and constancy of the will in that which is good and right: after which sort it is apparent to be in God.

Gods directing of our will, taketh not away the li­berty thereof.But against that, where it was said, That the wils of all creatures are so guided by God, that neither they are able to will what he from everlasting hath not de­creed, neither not to will what he hath decreed for them to will, more question is used to be made: 1. That which is ruled by the unchangeable will of God, doth not worke freely; the will of Angels and men is ruled by the unchangeable will of God: Therefore ei­ther it hath no liberty, or the choice which it maketh is not tied to the will of God. Answer we make to the Major by a distinction: It is not a free agent which is so ruled by God, as it hath no deliberation and election of his owne. But that which God so ruleth, as he sheweth the object unto the understanding, and by it effectually mo­veth and affecteth the will to chuse it; that doth notwithstanding freely work, al­beit it be inclined at the beck and will of God, whither hee will have it. For to work freely in the creatures, is not to work without any ones government, but with deliberation, and with a proper and selfe-motion of the will, although this motion be else-whence raised and ruled. Wherefore, it is not the immutability and operation of the divine will and providence, which is against this liberty, but a privation and constraint of judgement; which is an impulsion, or a motion pro­ceeding not from an inward cause or faculty, but only from an outward cause, be­side or against the nature of that which is moved. Now, such an impulsion falleth not into the will; but God moveth it, leading and bringing it on as it were by ob­jects, to chuse that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to shew and expresse it self without an object; and,Act. 17.28. We are, live, and move in God: But, to be moved of no other cause but of him­selfe only, this is exceeding and infinite perfection and liberty, agreeing to God alone, which the creature cannot desire, much lesse arrogate and challenge unto it selfe, without notorious blasphemy.

Necessity taketh not away libetry of will in us. This necessity proceedeth from Gods working in us, which rather preserveth this liberty. Absolute necessi­ty doth not take away in God greater liberty: much lesse can a lesse absolute ne­cessity take away a lesse liberty in us.Further, it may easily be shewed, That the necessity or immutability which ariseth not from constraint, but from the nature of the will, or from the commotion of it, stirred by other causes, to chuse or refuse an object thought of by the mind, doth not at all withstand or hinder the liberty of will: 1. Because this necessity doth not take away, but effectuateth and perswadeth the judgement of the mind, and free or voluntary assent of the will, inasmuch as God doth cause and work in men both the notions & election of objects. 2. Because God, albeit he is by nature, that is, by ex­ceeding and absolute necessity, good, and hath begotten his Son, and had his holy Spirit from all eternity: yet will he not by a constrained, but most free will, be, live, be blessed, and good, have his Son and holy Spirit, and will all his purposes and works to be good and just, although it be impossible that he should will any thing contrary to these which he hath already determined. If then this absolute necessity of willing things in God, doth not take away even the greatest liberty; there is no [Page 79]doubt but that necessity, which is but only conditionall, that is according to the decree and government of God, doth not take away that liberty, which agreeth unto the creatures, that is, judgment and election, free and voluntary.Angels & Saints have greater li­berty of will, and yet greater neces­sity. 3. The holy Angels and blessed men in the celestiall life, even by our adversaries owne confes­sion, are indued with greater liberty of Wil, then we are in this life: But they ne­cessarily will those things only which are right and just, and hate & abhorre al things whatsoever are evil and unjust, because they are made such of God, and establihed by him, and are so illuminated and guided by the holy Ghost, that they cannot other wise will or work: neither by this necessity of Willing those things which are good and pleasing to God, is the liberty of Wil taken away or diminished in them; but rather is increased, and confirmed, as who with all willingnesse choose and doe those things only which are just. Fourthly,Many places of Scripture con­firme the neces­sity of those acti­ons, the liberty of which yet both we and our adver­saries acknow­ledge. it is shewed by many testimonies of Scripture, that the Wils and voluntary Actions of good and wicked men, which our adversaries maintaine to be and have been free, and we also, according to the right meaning of this word Liberty, doe willingly confesse, are so guided by the secret and unchangeable purpose of God, that they neither can or could either doe, or be otherwise. Wherefore either so many manifest places of Scripture must be denied, or openly corrupted: or it must be granted, that one and the same Action of the Wil is free & contingent in respect of the Wil, and necessary in respect of Gods go­vernment. Fiftly, it is declared by many places of Scripture,Contingent ef­fects lose not their contingen­cie, by reason of any necessity im­ported by Gods decree. The same is to be said of the effects of the will, which are in respect thereof contin­gent, that is, free, and might as well not be done, as be done. that al contingent ef­fects doe retain their contingency, which they have from the nature of their causes, although they be done by the unchangable determination of the purpose or provi­dence of God: But al voluntary effects or motions are contingent in respect of the Wil, which by nature was alike able to have done the plaine contrary unto them. They therefore retain their contingency, that is, their liberty (for this is the contin­gency of the actions of the Wil) although they be so determined of by Gods Wil, that there can be no other. The reason of the Major in this argument is, for that God so moveth the second causes, and by them bringeth to passe what he wil, that in the mean season by this providence he doth not destroy or abolish their nature w^ch he gave them at their creation, but rather preserveth and nourisheth it: so that as concerning their nature, some work contingently, some necessarily, although in respect of the liberty of Gods purpose, al work contingently, and in respect of the un­changeablenesse of his decree, all work necessarily, so as they doe. For when God by the rising of the Sun lightneth the world, hee maketh not the Sun so, as if be­ing risen it did not necessarily lighten, or were apt by nature not to lighten: and yet it is in the power of God, either to change the nature of the Sun, or that re­maining as it is, not to lighten the world: as he shewed in Egypt, and at the passion of Christ. In like manner, when the Quailes light at the Tents of the Israelites, and the Ravens carry meat to Elias, and one sparrow falleth on the ground, God doth not make the nature of these living creatures such, as could not be carried elsewhere: and yet that they can have no other motion then that which they have, by reason of the wil of God interposed & coming betweene, the Scripture plain­ly affirmeth. Whereof it is manifest, that as in other things, which work contin­gently, their contingency; so in the will, the liberty w^ch is given it of God, is not taken away, but rather preserved by Gods government. Now then, if our adversa­ries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the wil; we do not only grant, but also better main­taine then they the liberty of wil in all actions thereof: and so the Major of their argument shal be false, to wit, that those things which are done by the unchange­able decree of God, are not done by the free-wil of men and Angels. For this liber­ty the providence of God doth so not hinder, but rather establish and confirm, that without this, that liberty cannot so much as be: for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation, and doth inspire into al by his vertue true notions and right election. But if they chal­lenge a liberty unto the creature depending of no other cause wherby it is guided, we deny their whole argument, as knowing such a liberty of creatures to stand a­gainst [Page 80]the whole Scripture, and that it onely agreeth unto God. For him alone doe all things serve: In him we live, and move, and have our being: he giveth un­to all not onely life or power of moving themselves, but even breathing too, that is, very moving it selfe.

The will worketh together with God, and is not meere passive.Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withstand, it is even meere passive, and so worketh not at all. Answ. This con­sequence deceiveth them, because in the Antecedent there is not a sufficient en­numeration of those actions which the will may have, when it is moved of God: For it is able not onely to withstand God moving it, but also of it owne proper motion to assent and obey him. And when it doth this, it is not idle, neither doth it onely suffer or is moved, but it selfe exerciseth and moveth her owne actions; and yet this is to be understood of the actions of the Will, not of the new qualities or inclinations which it hath to obey God. For these the Will receiveth not by her owne operation, but by the working of the holy Ghost.

The will of man withstanding the revealed will of God, is yet guided by his secret will: and therefore re­sisting doth not [...]esist.Object. 3. That which withstandeth the will of God is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore alwayes guided by the will of God. Answ. The consequence here faileth, because there are four termes. For the Major is true, if both the revealed and the secret will of God be under­stood, so that simply and in all respects it bee withstood, and that bee done which simply and by no meanes it would have done: that which is impossible to come to passe, because of the omnipotency and liberty of God. But in the Minor, the will of God must bee understood, as it is revealed. For the secret decrees of Gods will and providence are ever ratified, and are performed in all, even in those who most of all withstand Gods commandements. Neither yet are there contrary wils in God: for nothing is found in his secret purposes, which disagreeth with his nature revealed in his word: and God openeth unto us in his law what he approv­eth and liketh, and what agreeth with his nature and the order of his mind; but hee doth not promise or reveale how much grace hee will, or purposeth to give to every one to obey his commandements.

God, though the mover of wicked wils, yet not the mover of the wic­kednesse of the wils.Object. 4. If all motions, even of wicked wils, are raised and ruled by the will of God, and many of these disagree from the law of God, and are sinnes; God seemeth to bee made the causer of sinnes. The answer is, That it is a Paralogisme of the Accident. For, they disagree from the law, not as they are ordained by, or proceed from the will of God (for thus farre they agree very well with the justice and law of God) but as they are done by men, or Divels: and that by reason of this defect; because either they doe not know the will of God when they doe it, or are not moved by the sight and knowledge thereof to doe it; that is, they doe it not to that end, that they may obey God, who wil so have it. For whatsoever is done to this end, it disagree­eth not from the law, seeing the law doth not, but with this condition, either command or forbid any thing, if God hath not commanded a man to doe other­wise. So doth the Law of God forbid to kill any man, except whom God had commanded any to kill. Whosoever then killeth a man, God not commanding it, he out of doubt doth sin, and offendeth against the Law. Neither doth God dissent from himselfe or his Law, when he wil have some thing done either by his revealed or secret will, otherwise then according to the generall rule prescribed by himselfe in the law. For he hath such ends and causes of all his purposes, as that they cannot but most exactly agree with his nature and justice.

Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on no other, which is in God. But the liberty of mans will is the image of the li­berty which is in God: Therefore the liberty of mans will dependeth not, or is not guided by the will of God. Wee deny the Major. For seeing that every thing which is like, is not the same with that unto which it is like; to conceive in some sort the liberty of God, it is enough that reasonable creatures doe worke upon deliberation and free election of wil, albeit this election in the creatures is both guided by them­selves and others; in God, by no other then by his owne divine wisedome. The image of a thing is not the thing it selfe: and the inequality of degrees taketh not [Page 81]away the image, as neither the likenesse and similitude of some parts taketh away the dissimilitude of others. Wherefore the liberty of reasonable creatures both is governed of God, and is notwithstanding a certain image of the liberty which is in God, because it chuseth things once known unto it, by her own, and free, or volun­tary motion. For as of other faculties or properties, so also of liberty, it is impossi­ble that the degrees should be equall in God and his creatures; whereas all things are infinite in God, and finite in his creatures. Seeing therefore wisdome, righte­ousnesse, and strength in the creatures, is the image of the unmeasurable wisdome, righteousnesse, and power which is in God; a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God.

Object. 6. If the creature cannot but do that which God will have done, and cannot doe what God will not have done; the will hath no active force, but is wholly passive, especially in our conversion, which is the work of God: Likewise there is no use of lawes, doctrine, disci­pline, exhortation, threatnings, punishments, examples, promises, and lastly, of our study and endeavour. We deny the consequence,The will is not idle, or meer pas­sive when God worketh by it; no more then the sun, rain, and such like instruments of Gods operation. We deny the consequence, because the first or principall cause being put, the second or instrumentall cause is not thereby taken away: For as God light­neth the world and doth quicken the earth, bringeth forth corn, nourisheth living creatures, and yet are not the instruments of Gods working idle, as the sun, the rain, the earth, husbandmen and food: So God converteth men, ruleth their pur­poses, wils and actions, that is, teacheth and moveth them to approve and chuse what he will, by lawes, by magistrates, by doctrines, by rewards, by punishments, and lastly, by their owne will, all which he useth as instruments, not as if he could not without these enlighten the minde with notions, and incline the will; but be­cause it so seemeth good to him to exercise his power by these. If they reply, that that would necessarily come to passe so which is done, and even without them, and therefore they are in vain used. Wee deny the Antecedent:Albeit God was able to have wrought what he would without the will, yet be­cause he will work by the will, the working of the wil is not in vain. For although God were able to move mens wils without these, and if hee had so decreed to doe, men doubtlesse should doe without these, what now they do being moved by these: yet whereas God hath once so decreed the effects, as he hath also appointed their second instru­mentall and impulsive causes; that verily shall be done which God will have done, but yet not without middle and second causes, by whose means and working com­ing between and interposed, God will bring his purposes and decrees to passe.Luke 11.13. He will give his holy Spirit to those who ask him. Whom he hath predestinated, Rom 8.30. them hath hee also called. If they reply again, Although it be granted that these are not in vain in those in whom God will shew his force, and be effectuall by them; yet in others who are not moved by them there is no use of them: Ans. 1. Although there were no use, yet because that it is not known unto us whom God will move or not move, wee are to labour in teaching and urging all, and to commit the event and fruit of our labour to God. Preach the word, be instant in season, &c. 2 Tim 4.3 [...]. Ezek. 3.19. If thou warn the wicked, and he turn not from his wickednesse, he shall die in his iniquity, but thou hast delivered thy soul. Ans. 2. The con­sequence followeth not from the denyall of one particular, to the denyall of the generall, or from an unsufficient ennumeration: For although many obey not tea­ching and admonition, neither are moved with rewards and punishments; yet this use is great, that by this means their naughtinesse and stubbornesse is opened, and so the justice of God made more manifest in their punishment.John 15.24. If I had not done works among them which none other man did, they had not had sin. Rom. 1.19, 20. God hath shewed it unto them, to the intent that they might be without excuse. Wee are to God the sweet savour of Christ in them that are saved, and in them who perish. Repl.2 Cor. 2.15. Externall discipline is called the righteousnesse of the flesh; Therefore it dependeth on mans will. The consequence of this reason is to be denied: which doth not hold from the position or putting of the second cause, to the removing of the first cause. For as it followeth not, The Sun causeth day, therefore God doth not: so neither doth this follow, The unre­generate perform outward discipline; therefore they do it, God not causing it in them, nor ruling and directing them.

Object. 8. They alledge testimonies also, Which confirme that men doe evill or good with free will: As, The children of Israel offered free gifts unto the Lord. I have set [Page 82]before thee life and death, Exo. 25.2. & 35.3. Deut. 30.19. How the Scri­ptures admit li­berty of will. good and evill, blessings and cursings: Therefore chuse life, that both thou and thy seed may live. But in these and all the like places, only that liberty of mans will is affirmed, which hath been spoken of before that is, that the Will o­beyeth or withstandeth the precedent judgement of the understanding, with free and voluntary motion, without any constraint; but the government of God is not at all removed from voluntary actions: For it was shewed before, that this liberty of Will doth not stand against that necessity, which by the providence of God doth accompany it.

Object. 9. They bring forth testimonies also, in which necessity is removed and ta­ken away from voluntary actions.Levit. 22.19. Acts 5.4. Of these ye shall offer willingly. Whiles it remained, ap­pertained it not to thee? 1 Cor. 7.37. And after it was sold, was it not in thine owne power? Hee that standeth firme in his heart, that he hath no necessity, but hath power over his owne will, &c. As every man wisheth in his heart, 2 Cor. 9.7. 1 Pet. 5.2. What necessity the Scripture re­moveth from vo­luntary actions. so let him give. Feed the flocke of God, caring for it not by constraint, but willingly. But these sayings speak of obligation or binding, which sometimes is signified by the name of necessity, as the freeing from any bond by the name of liberty, as Levit. 22. Act. 5. partly of coaction or constraint, as 2 Cor. 9. and 1 Pet. 5. or also of need, as 1 Cor. 7. which yet may be referred to obligation or bond, by which the Parents are bound to have regard of the infirmity of their chil­dren. So also the power of Will in the same place signifieth the right or power of determining any thing, no obligation or bond hindering it. But the removing of any obligation or coaction doth not at all take away the unchangeablenesse of vo­luntary actions, which unchangeablenesse hangeth on the decree of God. For as wel his will, who is not bound, neither by any need or want constrained, is guided and moved by the purpose and counsell of Gods providence; as his, whom either bond or need constraineth to resolve of any purpose. Wherefore the Scripture denieth not, that the will is moved and ruled by God, when it is not driven by bond, or want, or feare, to do any thing: for there are besides these, many other reasons and causes by which God can move it, either to will, or not to will.

How in Scripture God is said not to will that which yet he will. Jer. 7.13, 14. Mat. 23.37.Object. 10. They bring places of Scripture which testifie, that men will, or doe somewhat, God bidding and willing otherwise. Because I have called you, and ye have not answered, I will doe unto this house as I have done to Silo. Jerusalem, Jerusalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that which God would not, their actions did de­pend only on their owne will, and not of Gods. Answ. It is a fallacy, concluding that which is in some sort so, to be in all respects and simply so: For God will not the actions of sinners as they are sins; but hee will them as they are punishments of sins, and the execution of his just judgement. Wherefore this consequence hold­eth not, God will not the actions of the wicked, as they are sinnes; Therefore simply he will not have them to be done, but they depend only on the will of the wicked: For if God simply would them not, they could by no meanes be done. And except there were some­what in them, which did agree with his justice and nature, he would not by reason of his goodnesse, infinite and passing measure, suffer them to be done. If they re­ply, That God would things contrary to these which men doe, as it is said, How often would I have gathered thee? and therefore it is done onely by the will of men whatsoever men doe: the same answer serveth, that God would the obedience of all his reaso­nable creatures towards his Law, as concerning his commanding and approving it: For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity; but neither will he alwaies it, nor in all, as con­cerning his working and grace, whereby they who are directed and guided, doe that which God approveth and requireth. The Lord hath not given you an heart to perceive, and eyes to see, Deut. 29.4. and eares to heare, unto this day.

THat there is liberty of will in men it is proved: 1. Because man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scri­pture: [Page 83] Let us make man in our Image, according to our likenesse. Gen. 1.26. Syrac. God made man from the beginning, and left man in the hand of his counsell. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, know­ing, desiring, and refusing this or that object. And because the definition agreeth unto man, therefore also doth the thing which is defined agree to him.

The doctrine of Originall sin not overthrowne by that liberty, which we hold to be in man.Object. 1. If there be in man liberty of will, the doctrine of Originall sin is overthrowne; for these are contrary: Not to be able to obey God, and, To have liberty of will. Ans. They are not contrary, because we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and shall have it in the life to come. Again, although the unregenerate are only able to will those things which are e­vill; yet they will them upon deliberation, without constraint, even by their owne proper and inward motion; and therefore freely.

Ability to chuse as well good as bad, is not neces­sarily joyned with free-will.Object. 2. He that hath not ability to chuse as well good as bad, hath not free-will and ar­bitrement; but man hath not ability to chuse as well good as evill: Therefore hee hath not free-will. Ans. The Major consisteth of a bad definition of free-will: For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding, and in the free assent of the Will; not in a power to will as well good as evill, or contrary. The good Angels, by reason of the wisdome and right­nesse of their judgement, and of the great and constant propension or readiness of their will to that which they know to be good and right, cannot will evill and un­just things, but only things good and honest; and yet notwithstanding they most freely chuse and doe those things which are just: Right so, men by reason of their in bred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornnesse & frowardnesse of their will, can will only those things which are evill, which also they follow and pursue with exceeding willingnesse and pleasure, untill they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it selfe only, or which is bound to none; Mans will is not ruled of it self only, but of another, and is bound to the Law: There­fore it is not free. Answ. The Major is true, if it be meant of that liberty which is in God; but false, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a shamefull barbarity, and a wretched slavery. But the true liberty of the creature is to be subject unto honest and just lawes, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a servant, and in bondage, is not free; but our will is a servant, and in bondage: The will of man is servant to sin, and yet inclineth to sin freely. There­fore our will is not free. Answ. There is an ambiguity in this reason; for it affirmeth that to be simply so, which is but in some respect and sort so: or the conclusion fetcheth in more then was in the premisses. That which is in bondage, is not free, that is, not in that respect or consideration as it is in bondage: Our arbitrement or will is in bondage, to wit, under sin: Therefore it is not free, that is, from sin, which it is not able to shake off by any force which it self hath, except it be freed and de­livered by the grace of God. But thereof it followeth not; therefore simply no way it is free. For it is free, as touching the objects represented unto it by the understan­ding: because it chuseth or refuseth them being once knowne; or suspendeth and forbeareth her action by her owne and proper motion, without constraint. The summe of all is: We grant the conclusion, if free be taken for that which hath abili­ty to do those things which are good and pleasing to God: (for so far is it in servi­tude under sin, and hath power only to sin) but we deny the whole, if free be taken for voluntary, or deliberative, which chuseth the objects represented unto it by vo­luntary motion, not constrained or forced thereto by any externall agent.

IT is farther questioned, and it importeth much to the knolwedge of our selves to enquire, What manner of liberty, or to what actions the liberty which was in [Page 84]mans will before the fall extended it selfe: and, Whether it were any or none at all; and if it were any, In what state it remaineth after the fall: and Whether it be restored; and, How, and by what meanes: and, How far forth it is restored. Whence it is appa­rent, that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man: namely, of man not yet fallen into sin, or fal­len; or renewed and restored, or glorified: that is, what manner, and how great the li­berty of mans will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it shall be in the life to come after glorification.

The first degree of liberty before the fall.The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certaine knowledge of God, and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God; but yet not so confirmed in this knowledge and inclina­tion, but that it could decline and defect from that obedience by her owne proper and free motion, if hope or shew of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evill; or freely chose good, but so, that it had an ability of chusing evill: so that it might persist in good, God preserving it; and might also fall into evill, God forsaking it. The former is proved from the per­fection of the Image of God in which man was created; the latter is too evi­dent by the event of the thing it selfe, and by testimonies of Scripture▪ God hath made man righteous; Eccles. 7.3. Rom. 11.32. but they have sought many inventions. God hath shut up all in un­beliefe, that he might have mercy on all. In which words Paul testifieth, that God of especiall deep wisdome confirmed not the first man against the fall, nor allotted him such a portion of grace, that he might not be seduced by the Divell, and mo­ved to sin; but that hee therefore permitted him to be seduced, and fall into sin and death, that as many as were saved out of the common ruine, might be saved by his mercy alone: For, if nothing be done without the everlasting and most good counsell of God, the fall also of our first Parents may be so much the lesse exempted from it, by how much the more God had precisely and exactly deter­mined from everlasting concerning his chief work, even mankind, what he would have done.

The creature can by no meanes retain that righteousnesse and conformity with God except God, who gave it, keep it; neither can be lose it, if God will have it kept:James 1.17. according to these sayings, Every good giving, and every perfect gift is from a­bove, John 1.4. and cometh downe from the Father of lights. In it was life, and the life was the light of men, which lightneth every man that cometh into the world. Take not away thy holy Spi­rit from me. Psal. 51.11. & 104.29. 2 Tim. 2.19. If thou hide thy face they are troubled. The foundation of God remaineth sure, and hath this seale: The Lord knoweth who are his. And of our confirmation and esta­blishment in the life to come:Mat. 22.30. In the resurrection they are as the Angels of God in hea­ven. As then man could not have fallen except God had withdrawne his hand, and not so forcibly and effectually affected his will, and ruled it in temptation; so nei­ther could he persist in integrity, when he was tempted, except God had sustained and confirmed him, even as he confirmed the blessed Angels, that they should not defect and fall away together with the other Apostates. Seeing therefore such was the first mans estate, from which he wittingly and willingly fell; the crime and fault of sin neither can, nor ought to be laid on God, but on man only, albeit not­withstanding he fell by the eternall counsell and will of God.

The causes of hu­mane reason refu­ted, which lay the fault of the first sin on God.Humane reason fancying her owne wit, deriving the blame of sin from her self, when she heareth these things, is troubled, and keepeth a stirre, and feigneth many absurdities to follow, except such a liberty of doing well or evill be given to man, that his perseverance or falling depend of his owne will alone: First, That God was the cause of that first sin, and by consequent, of all other sins, as which came all of the first fall. Likewise, That he was the cause of the sin of the Divell seducing man: especi­ally seeing the first sinne is not to be accounted a punishment, as other sins: for no sinne had gone before, which should be punished with that sinne: and therefore, seeing God would not will that as a punishment, he may seem to have willed it as a sin. Answ. But although there be nothing to the contrary why sin may not be the punishment even of it [Page 85]selfe: whereas in the same action both the creature,How the first sin might be a pu­nishment unto it selfe, and to that end permitted of God. depriving himselfe of that conformity which he had with God, might sinne, and God depriving him of that good, which he of his owne accord casteth away, might punish, as it is said of cove­tousnesse, There is nothing worse then when one envieth himselfe: and this is a reward of his wickednesse. Yet notwithstanding there are other ends besides punishment,Syrac. 14. for which it was convenient for God to will the action both of the Divell and of man. God would the temptation of man, which was done by the Divell,Other ends and causes why God would the action, though not the sin, both of Sa­than and Adam. as a triall of man, by which it might be made manifest, whether he would persevere in true piety towards God: even as God himselfe did tempt Abraham immediately, when hee commanded him to doe that which hee yet would not have done. God would that assent of man, by which he did yeeld unto the Divell against the will of God, as a manifestation of the weaknesse and feeblenesse of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods speciall instinct and aide. Likewise, he would have this done as an occasion or way, to ma­nifest his justice and severity in punishing, and his mercy in saving sinners: as Ex­odus 9. Romanes 9. Now God, respecting and willing these things in that perswa­sion and enticement of Sathan, and in mans assenting and yeelding thereunto, did notwithstanding all this while hate the sinne of both; and therefore did not will it, neither cause it, but justly permitted and suffered it to be done: For first, What­soever things God doth, they are alwaies just. 2. Hee was not bound unto man to preserve and confirme him in goodnesse. 3. He would have man to be tempted and to fall, that he might try mans perseverance in true piety towards God. 4. That hee might manifest the weaknesse of the creature. 5. That his fall might be an occasion and way to manifest Gods justice and mercy. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his owne free-will, except hee had equall power as well to persist in obedience, as to fall: the consequence is not of force, because they reason from an ill definition of mans liberty, which they imagine cannot stand, if it be determined and ruled by God. But the whole Scripture witnesseth, that it suf­ficeth for the liberty of the creature, if the Will be inclinable of it selfe to the contrary of that which it chuseth, and doth of it owne accord chuse that which the mind either liketh, or disliketh.

And hence also is that dissolved that they say, That man is not justly punished of God, if he could not avoid his fall: For he that sinneth willingly, or doth draw on himself the necessity of sinning, is justly punished, his owne conscience accusing him; nei­ther is it unjust that he is forsaken of God, and deprived of the grace of the holy Ghost, who wittingly and willingly casteth it away, and that he suffer the punish­ment of this his ingratitude and contempt of God, although he cannot, God for­saking him, doe otherwise: For none is forsaken of God, except he be willing to be forsaken: As, It must needs be that offences shall come, Mat. 18.7. but woe be unto that man by whom the offence cometh.

Gods deniall of grace no cruelty, but a way to greater mercy.At length they say, That God is made cruell, envious, and far from bounty and mer­cie, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Divell. But these and the like tauntings and reproachings of the workes and judgements of God, out of doubt are joyned with great impiety, because they over-turn the ground and prin­ciple, which is the first degree and step to godlinesse and reverence towards God, that is, that whatsoever God doth, it is good and just, and not disagreeing from his nature and law, whether the reason thereof be knowne unto us, or unknowne: Wherefore this answer should suffice, that it disagreeth not from the mercy and goodnesse of God, whatsoever he doth. But there is not want also of other answers: As, that deniall of grace doth not disagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occasion of bestowing a grea­ter grace and benefit; as it is apparent in the fall and restoring of man againe, that that is not disagreeing from mercy, or any other vertue, which doth appertaine to the manifesting of the glory of the chiefe good, which is God: For although it be mercy not to rejoyce in the ruine or destruction of his creature, yet mercy ought [Page 86]not to fight with justice: now it is just, that more regard should be had of the chiefe good, that is, God (both by himselfe, and by others) then of all creatures. Wherefore very well doe agree together in God, his mercy, which will not the death of a sinner; and his justice which suffereth mankind to fall, that by his fall the severity and goodnesse of God may appeare.

The second de­gree of liberty after the fall.The second degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth worke freely, but it is carried to evill only, and can doe nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of in­clination in the heart and will unto obedience; in whose stead blindness and avers­nesse from God succeeded, which man cannot shake off, unlesse he be regenerated by the holy Ghost. Briefly, it is the fitnesse and pronenesse in man after his fall, be­ing unregenerate, to chuse only evill. Of this blindnesse and corruption of mans nature after the fall it is said:Genes. 6.5. Jer. 13.23. Syrac. 17.14. Mat. 7.18. Ephes. 2.1, 3. 2 Cor. 3.5. All the thoughts of man are only evill. Can the Blackmoore change his skin? &c. Every man from his youth is given to evill, and their stony hearts cannot become flesh. A corrupt tree cannot bring forth good fruit. We were dead in our sins: by nature the sons of wrath. Wee are not able of our selves to thinke any thing as of our selves. With these testimonies concurreth every mans experience, and the weary sense of conscience, which proclaimeth, that we have no liberty and pronenesse of will to doe that which is good; but too great freedome and readinesse to practise evill,Jer. 31.18. unlesse we be regenerate: as it is said, Convert thou me, and I shall be converted: Wherefore there is no love of God in us by nature; and therefore we have by na­ture no readinesse to obey God.

The liberty which is in man now after his fall, and not yet rege­nerated and reco­vered, is the very bondage of sin. Rom. 6.16.This liberty of the unregenerate is the most wretched servitude of sin, and ve­ry death in sins, whereof the Scripture teacheth in many places: Whosoever commit­teth sin is the servant of sin. Know ye not, that to whomsoever ye give your selves as ser­vants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obe­dience unto righteousnesse? Promising unto them liberty, and are themselves servants of corruption. Object. 1. Nothing more easie, saith Erasmus, then to keep a mans hand from stealing. Againe, Socrates, Aristides, and many others have shewed and exercised many vertues: Therefore they had free-will to doe good before regeneration. Answ. This is an ill definition of a good worke and free-will to doe good, which is a power of yeelding obedience pleasing to God.2 Pet. 2.19. Free-will to out­ward good acti­ons, without an inward faith and obedience, is not free-will to good. The unregenerate steale within by their lust and desire, though not by outward fact: that the unregenerate containe their hands, that is, observe outward discipline, this is also Gods benefit, who by his generall providence governeth also the hearts of the wicked, and bridleth their in-bred wickednesse, that it break not forth, and affect that which it would. But hereof it followeth not, that it is easie to begin inward obedience, or that to con­taine their hands from stealing is simply a good worke. Neither are these good workes before God, that is, pleasing unto God, which have not joyned with them faith and inward obedience: But faith and inward obedience could not be in them, because they were not regenerated. Repl. 1. The workes of the Law are good; Hea­then men did the workes of the Law: Therefore the works of the Heathen were good: And by consequence, Heathen men also, or unregenerate, had liberty of doing good. We answer to the Major by a distinction:The outward actions good in themselves, are made evill by want of an inward faith. The workes of the Law are good; true, by them­selves: but they are made ill by an accident; and so are the works of the Law made ill by an accident of the unregenerate: because they are not done by them for that end, and after that sort which God commanded. Repl. 2. There remaine also many true notions in the minds of the unregenerate concerning God and his will, and the right or­dering of their life: Wherefore the Will working according to these notions, and the direction of true reason, doth not sin, but worketh well. Ans. 1. Those legall notions, whether they belong to the first,The remnants of spirituall life in the unregenerate are not sufficient to make their workes good. or to the second Table of the Decalogue, they are not perfect and sufficient: And therefore God cannot be rightly worshipped, according to these remaines or reliques of spirituall light, except there come thereunto the knowledge of God, and his divine will out of the Word of God, which is delive­red to the Church. 2. Men not brought up in the Church, doe patch many false [Page 87]things with these true imprinted notions of nature, and do heap sins upon errours. 3. Such is the frowardnesse of the will and affections, even against the judgement of rightly informed and ruled reason, that they obey not so much as those natu­rall notions, much lesse those which are to be adjoyned out of the Word of God. Wherefore also are those complaints even of the Heathen: I see the better, and I like them, but I follow the worse: and that accusation of the Apostle,Rom. 1.18. The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the truth in unrighteousnesse: wherefore those notions, without the grace of the ho­ly Ghost, do not engender true godlinesse in them.

The praise and commendation which is given of God to our good works, doth not prove, that they proceed fr [...]m our selves, but rather are his gifts. Rom. 9.30.Object. 2. God commendeth us for good workes: Therefore good workes are in our power and will. Answ. This is a fallacy, concluding of that which is no cause, as if it were a cause. God commendeth our good workes, not because they are or can be per­formed of us, without our renewing by the holy Ghost; but because they are a­greeable unto his Law, and good and pleasing unto him: yea, because they are his own gifts and effects in us, and we his instruments, unto whom he communicateth himselfe and his blessings: according as it is said, Whom he predestinated, them also he called. Repl. Who doth not in such sort work well, as that it is in his owne power to doe either well or ill, hee deserveth neither commendation nor reward; but those good things which men doe, are not in their power and arbitrement: Therefore they deserve not either commendation or rewards for their vertues. Answ. If the question be of desert, we grant the whole argument: For it is true, that no creature can deserve or merit ought at Gods hand; neither ought the praise, or commendation, or glory be given to us, as if the good which we do were of our selves, it being God which worketh whatsoever is good in all. But if they say, that neither reward or commendation is justly given, more is in the conclusion then was in the premisses: For God, to testifie that righteousnesse pleaseth him, and to shew forth more and more his bounty and goodnesse, doth adorne it with free rewards.

How God is said to wish our con­version and good works, and yet they not thereby proved to be in our power. Deut. 32.29. Luke 19.41.Obj. 3. What God doth wish and will to be done of us, that we are able to performe by our selves; but God doth wish and will our conversion, and our good works: Therefore we are able to performe them by our selves: And so consequently, we need not the operation and work­ing of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major proposition it is taken, as it useth properly to signifie: in the Minor not so. God is said to wish, by a figure of speech called An­thropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting. Two waies God is said to wish any thing. 2. In respect of his love to­wards his creatures, and in respect of the torment of them that perish, but not in respect of the execution of his justice. Repl. 1. Hee it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their owne power, and not in his▪ who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in our selves to doe well. Answ. We deny the Minor, because it is not enough that God inviteth us: but our will also to do well must be adjoyned, which we cannot have but from God only. God therefore doth wish our conver­sion, and doth invite all unto it, that is, he requireth obedience towards his Law of all, he liketh it in all, and for the love which hee beareth unto his creature, hee wisheth nothing more then that all performe it, and all be saved; but yet a will to performe it they only have, whom God doth regenerate by his Spirit: Yee have seen all that the Lord did before your eyes: Deut. 29.4. yet the Lord hath not given you a heart to per­ceive, and eyes to see, and eares to heare unto this day.

Object. 4. That which cannot be avoided, is not sinne; The unregenerate cannot avoid sinne: Therefore their workes are not to be accounted sins. Answ. We deny the Major:The inevitable­nesse of an ill action doth noth take away sinful­nesse from it. For it is enough to make sin, if it be voluntary. And how much the more necessa­rily men sin, with so much the greater will they sin. They cannot therefore pre­tend necessity to cloak their fault. This doth the example of the Divell prove, who sinneth so much the more grievously, how much the more necessarily hee sin­neth, wittingly and willingly striving against God, and contumeliously despiting [Page 88]him. But they doe vainly and wickedly cavill, That the justice of God doth not impute those sins to the Divell, which he necessarily doth commit after his corruption. Likewise, That the Divell is now finally and without hope of pardon cast away of God, but men have power yet in this life either to persist in sin, or to forsake it; and therefore those actions only of theirs are sins, in which sin cannot be avoided: For God is wroth with all sins of men and Divels, and punisheth all sins with eternall paines, or with equivalent punish­ment unto eternall. Neither doth therefore necessary and inevitable or unavoida­ble sin cease to be sin, for that there is, or is not hope of obtaining recovery and pardon: For, whatsoever is committed against the Law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth, forsaketh his sin, or per­sisteth in it.

Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: They who neces­sarily sin, are just­ly punished, be­cause they do it voluntarily. Therefore God doth unjustly punish them. Answ. They who necessarily sinne, are unjustly punished, except that necessity come voluntarily, and by their owne will. But men have drawne upon them that necessity voluntarily in the first Pa­rents, and themselves also doe willingly sinne: Therefore God doth justly punish them.

Object. 6. They who have not equall and like ability to chuse good or evill, must needs be either all good, or all evill, The unregenerate have not like ability to chuse good and evill, but only liberty to chuse evill: Therefore they must needs be all alike evill. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regenera­tion are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.Gen. 20.6. I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evill, when the holy Spirit mo­veth and inclineth their hearts and minds to conversion, there is more in the con­clusion then in the former propositions: For as it is impossible, that they should be converted whom God moveth not; so it is not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration should be converted: All that the Father giveth me, John 6.37. Hos. 13.9. Isa. 59.2. shall come unto me. Repl. It is said, Thy destruction cometh of thy selfe, Israel. Your iniquities have separated between you and your God: Therefore the cause of this difference, that some are converted, and some not, is in the will of man, and not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestow­ed, so are some better then others, as that they take that grace which others refuse. But Ho­seas addeth an answer: In me only is thy help. He sheweth that our safety doth so de­pend on God, that wee cannot have it without his singular mercy and grace: Wherefore destruction cometh of those that perish, as concerning the merit of punishment; but this taketh not away the superiour cause, that is, Gods reprobati­on: For the last cause taketh not away the first cause. The same is answered to that of Esaiah: Sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsell of God going before, by which God decreed to adjoyne those unto him, or to cast them from him, whom it seemed good to him so to deale with.Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth.

Object. 7. He that hath no liberty to doe good, and eschew evill, is in vaine pressed with precepts and doctrine; but the unregenerate have not liberty to doe good workes and omit evill: Therefore obedience is in vaine commanded them. Ans. The Major is to be denied; for when God doth suffer his will to be denounced to the wicked,The Word of God not without good cause decla­red to the unre­generate. either hee doth together lighten them, and move them within by his Spirit to obey his voice; or pricketh them with the pricks of conscience, either to observe externall order and discipline, or not so much to persecute the knowne truth, or he doth discover their hypocrisie and madnesse oppugning it; or hee maketh manifest their weaknesse and ignorance, and at length maketh them inexcusable in this life, and in the last judgement. Repl. 1. Whose conversion and obedience dependeth of the grace of God, hee hath no need of exhortations and precepts; but in them also who are converted, their con­version dependeth of grace: Therefore precepts are vaine and needlesse. We make answer [Page 89]to the Major by a distinction. If conversion depend of grace, so that the Spirit doth not adjoyne doctrine as an instrument, whereby to teach their minds, and move their hearts, let this verily be granted: although, as hath been before said, there remaine as yet other uses of doctrine. But when it hath pleased God by this instrument both to lighten, and move, or encline mens minds to faith and obedi­ence, the Major is false: For it is written,Rom. 1.16. The Gospel is the power of God unto salva­tion to every one that beleeveth. Repl. 2. It is not mercy, but cruelty to propound precepts and doctrine to those who are denied the grace of obeying, and who are by it more hardened, and more grievously condemned: God therefore doth not this, who is exceeding mercifull. We deny againe the Major: 1. Because Gods exceeding mercy doth not take away his justice. 2. Because he so will have them to be made inexcusable by the preaching of his heavenly do­ctrine, as that in the meane season he rejoyceth not at their destruction and punishment: But for the manifestation of his justice, (whereof, that greater regard should be had then of all the creatures, even Gods justice it selfe requireth) he will that which o­therwise he abhorreth in his mercy and goodnesse towards all creatures,Ezek. 18.32. I will not the death of him that dieth.

Object. 8. He that prepareth himselfe to receive grace, by which he may do good work [...], 4. Readinesse of mind to receive g [...]c [...], is not be­fore conversion, but after. 1 Sam 7.3. Act. 10.4. he now doth works pleasing to God; but men prepare themselves to receive grace: Therefore also before regeneration they do works pleasing to God. We deny the Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter, come up into remembrance before God. But in these and the like places, to prepare, or to have in readinesse, or to confirme the heart, is not to do works before the conversion, by which God may be invited to bestow the grace of regeneration upon men; but it signifieth, that a rea­dy and firme will of obeying God, and persevering in true godlinesse, is shewed of those which are already regenerated and converted: For the people of Israel had repented, when Samuel said this unto them. For there goeth before in the same place, All the house of Israel lamented and followed the Lord. Act. 10.2. Likewise Corne­lius, before he was taught of Peter, that Jesus was the Messias, is said to have been then godly and serving God, and so called and invocated on him, that his prayers pleased God, and were heard.

Albeit good workes are said [...]o be ours, ver [...]t fol­loweth [...]ot, that we are [...]n hors of then, but the in­s [...]uments where­by the author worketh them.Object. 9. The workes which are not in our power to performe, are not our workes, neither are truly and properly said to be done by us; but good workes are said to be ours, and to be done by us: Therefore it is in our will to d [...] them, or not to do them. We d [...]ny the Ma­jor: For they are not therefore said to be ours, or to be done by us, because they are of our selves; but because God worketh them in us, as in the subject, and by us as instruments: and that so, as our will doth them of her owne proper motion, al­though not except it berenewed, rais [...]d, and guided by the holy Ghost. For being regenerated and moved by him, wee are not idle, but hee worketh in us, wee our selves also work well, and that freely without constraint: For by regeneration the Will is not taken away, but corrected, as which before would onely that which is evill, will now that which is good.Ephes. 2.10. We are his workmanship created in Christ Jesus unto good workes, which God hath ordained that we should walk in them.

God helpeth us in working and yet beginneth our working in us.Object. 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himselfe, before he is holpen: For he that hath help, beginneth the action; God helpeth us: wherefore it is of our selves to begin good works. The Minor is proved, Lord, I beleeve, help my unbeliefe: the Spirit helpeth our infirmity. Mar. 9.24. Rom. 8.26. Ans. Nothing can fol­low in conclusion of meere particular propositions: For the Major here is not uni­versall, seeing not only he may help who beginneth a work, but he also in whom it is begun, and accomplished by another. Now so doth God help us, that himselfe doth first breed and engender in us true knowledge of him, and an inclination to obey him and the beginnings of good motions, and doth increase also and perfect the same begun by him. But he is therefore said to help us, because he doth so work in us, that we are not idle, but worke while hee worketh: and yet we are able no more to persist, or to bring it to an end, without him, then to begin it: And there­fore we, being enclined, moved, and governed by him, will also of our selves of [Page 90]our owne accord, and are able to work well, and do worke well, that is, because God worketh good things not onely in us, but also by us, as joynt-workers with him:Phil. 1.6. & 2.13. Hee that hath begun this good worke in you, will performe it untill the day of Jesus Christ. It is God who worketh in you both the will and the deed, even of his good pleasure. Repl. The beginning, and proceeding, and accomplishment of conversion is the free work and gift of God: Therefore mans will, when he is converted, doth nothing, but is meere passive. There should be no use also (as hath been said before) of lawes, discipline, doctrine, exhor­tations, and such like. Answ. We deny the consequence of this reason: because the reason proceedeth from the putting of the first cause, to the removing of the se­cond or instrumentall cause. Againe, it is a meere fallacy, concluding that to be simply so, which is but in some respect so: For, 1. The Will, as also the whole man re­newed, is both the subject and instrument co-operating and joyntly working of his conversion,No generall pre­venting grace in us, which we have in our own power to me or refuse; but the speciall grace of the Spirit only worketh in us conversion the want whereof causeth our con­tinuance in sin. that is, is converted of God, and doth convert himselfe: For the action of God converting and enclining the Will, goeth before the assent of the Will, not in time, but in nature only. 2. The holy Ghost regenerating and converting us, work­eth in us both new qualities, in receiving whereof we are meere passive, and worke not our selves (for we cannot make to our selves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by Gods Spirit, are not stockes, but joynt-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself. But here especially our adversaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to conversi­on: but this grace, preventing those who are to be converted, is so far given to all, as it is in themselves, or in their owne power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first and universall grace preventing all men, that is, have by their liberty applyed themselves to chuse that good, unto the chusing whereof they are solicited, but yet not effectually moved of God; unto these is given also the subsequent and joynt-working grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of mans will:Zach. 1.3. Isa. 1.19. Jer. 7.13. Turn to me, and I will turn to you. If ye consent, ye shall eat the good things of the earth. I called you, and ye answered not. But it is certainly manifest out of the Scripture, that neither any man can be converted, except the holy Ghost be given him; neither is hee given to all men of God, but to those only, whom he of his free mercy vouchsafeth this benefit: so that the cause is not to be sought in men, but in God alone, why these, rather then they, beleeve Gods voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable na­ture of mans will: but not, both in respect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aside or put off by us; & also in respect of the unchangeable decree of God, whereby God hath determined to leave some in sin and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wils with new inclinations or powers, nor effectually to move them to yeeld obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries alledge: God willeth us to turne to him, that he may turne to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & con­firme these precepts and commandements in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedi­ence, but because he will stirre up by his promises that will in us. Hee chargeth the stubborne with their wickednesse, not as if it were in their owne power to put it off; [Page 91]but because he will, by accusing their wilfull stubbornnesse, take away all excuse from them when he judgeth them. Againe, they urge,The will of recei­ving Gods grace goeth not before faith and conver­sion, but is part and the begin­ning thereof. Isa. 55.1. Although no man can be con­verted to doe well without grace, yet not only the consequent gifts and benefits of God, but the first grace also of his holy Spirit, whereby we are converted, all who are willing may have, seeing God promiseth that he will give to all that will: As, All yee that thirst, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. The will of receiving goeth before the receiving it selfe: Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent, as concerning the grace of con­version: for no man can desire this, except he have the beginning of it in him. For, It is God who worketh in us both to will, and to doe. Phil. 2.13. Wherefore the will of beleeving and repenting is the very beginning of faith and conversion, the which whosoever have true and unfeigned, it is increased and perfected in them, as it is said, Hee that hath begun this good worke in you, will performe it.

Object. 11. They gather also & collect these sayings, which promise Gods boun­ty with a condition of our obedience: As, If thou wilt enter into life, Mat. 19.17. Luke 10.21. Gods promises not unprofitable, though made with an impossi­ble condition to the unregenerate, which yet is made possible to the regenerate by Christ. keep the comman­dements. Likewise, Do this, and thou shalt live. Out of these thus they reason: A promise which hath adjoyned an impossible condition, is unprofitable, and mocketh him unto whom it is made; but Gods promises have an impossible condition: Therefore they are all uncertain, yea never to be performed and nothing but a mockery. Ans. We deny the Ma­jor: For the promise, even in those who receive it not, hath this use, that it may be made manifest, that God doth not rejoyce at the destruction of any, and that he is just in punishing, when as he doth so invite them unto him, who through their in­gratitude contemn and refuse Gods promises. 2. We distinguish, that unto them indeed the promise is unprofitable, to whom the condition adjoyned is never made possible through faith & grace of justification by Christ, & of regeneration of the holy Ghost; but so it is made possible unto the elect: Wherefore God deludeth nei­ther, but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life, and how unworthy they are of Gods benefits; and shal never be partakers of them, unlesse by the free mercy of God they be exempted from destruction. Further also he allureth more and more, and confirmeth the faithful to yeeld obedience. Lastly, they cite all other sayings, which seem to place conversion and good works in the will of men: I have applied my heart to fulfill thy statutes. Psal. 119. He that is begotten of God keepeth himselfe. 1 John 5.18. These and the like sayings attribute the work of God unto men: 1. Because they are not only the object, but the instrument also of Gods working,Two causes why the workes of God are attribu­ted to men. which the holy Spirit exerciseth in them. 2. Because they are such an instrument, which being renewed and moved by the holy Spirit, doth also it self work together, and move it selfe: For there is not one effect ascribed unto the holy Ghost, and another to mans will, but the same to both; unto the holy Ghost, as the principall cause, unto mans will, as a secondary and instrumentall cause.

The third degree of liberty in man regenerated. The third degree of liberty belongeth to man in this life, as hee is regenerated, but yet not glorified; or in whom regeneration is begun, but not accomplished or per­fected. In this state the Will useth her liberty not only to work evill, as in the se­cond degree; but partly to do ill, and partly to do well. And this is to be understood two waies: 1. That some workes of the regenerate are good and pleasing to God, which are done of them according to Gods commandement; but some evill and displeasing to God, which they doe contrary to the commandement of God: which is mani­fest by the infinite fallings of holy men. 2. That even those good works which the con­verted doe in this life, albeit they please God by reason of Christs satisfaction imputed unto them; yet are they not perfectly good, that is, agreeable to Gods Law, but unper­fect, and stained with many sinnes: and therefore they cannot, if they be beheld without Christ, stand in judgement, and escape damnation.The cause of the renewing and be­ginning of this li­berty in man to good, is the Spirit working by the Will. The cause for which the Will beginneth to work well, is this: Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God, there is kind­led in the mind a new light and knowledge of God, in the heart new affecti­ons, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to doe, according to these notions and inclina­tions, [Page 92]and so it recovereth both the power of willing that which God approveth, and the use of that power, and beginneth to be conformed and agreeable to God, and to obey him.Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart. Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body▪ and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes. Act. 16.14. The Lord opened the heart of Lidia, that shee should attend to those things which were spoken of Paul. 1 Cor. 3.17. Why the Will in the regenerate useth liberty not only to good, but to evill also. Where the Spirit of the Lord is, there is liberty. The causes for which the will useth her liberty not only to the chusing of good, but of evill also, are in number two: 1. For that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of God, neither as concerning our inclination to obey God; and therefore in the best men, while they live here, remaine still many and great sinnes both Originall, and others. 2. For that the re­generate be not alwaies ruled by the holy Spirit, but are sometimes forsaken of God, either for to try, or to chastise and humble them; but yet are re-called to repentance, that they perish not. Of the first cause it is said,Rom. 7.18. I know that in mee, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I find no means to performe that which is good. Mar. 9.24. I beleeve, Lord, but help thou my unbeliefe. Of the second cause it is said,Psal. 51.11. Take not thy holy Spirit from me. O Lord, why hast thou made us to erre from thy waies, and hardened our heart from thy feare? Returne for thy servants sake. The Lord our God be with us; Isa. 63.17. 1 Kin. 8.57. that he forsake us not, neither leave us. Therefore the rege­nerate man in this life doth alwaies go either forward, or backward; neither con­tinueth in the same state.

Hence are deduced these two conclusions: 1. As man corrupted, before he be regene­rated, cannot begin new obedience pleasing and acceptable unto God; so he that is regene­rated in this life, although he begin to obey God, (that is, hath some inclination and purpose to obey God according to all his commandements, and that unfeigned, though yet weak and struggling with evill inclinations, affections, and desires; and therefore there shine in his life and manners a desire of piety towards God and his neighbour) yet can he not yeeld whole and perfect obedience to God: because, neither his knowledge, nor his love to God is so great and so sincere, as the Law of God re­quireth; and therefore is not such righteousnesse as may stand before God, accor­ding to that saying,Psal. 143.2. Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified. 2. They who are converted, can no farther retaine good inclinations, neither thoughts and affections, and a good purpose to persevere and goe forward therein, then as the holy Spirit worketh and preserveth these in them: For, if hee guide and rule them, they judge and do aright; but if he forsake them, they are blind, they wan­der, slip, and fall away: yet so, that they perish not, but repent and are saved, if so be they were ever truly converted.1 Cor. 4.7. Phil. 1.6. & 2.13. What hast thou that thou hast not received? If thou hast received it, why rejoycest thou as if thou hadst not received it? I am perswaded, that he who hath begun this good work in you, will performe it untill the day of Jesus Christ. It is God that worketh in you both the will and the deed, John 15.5. even of his good pleasure. With­out me you can doe nothing. Who shall also confirme you to the end, that ye may be blamelesse in the day of our Lord Jesus Christ. 1 Cor. 1.8. and 10.13. God is faithfull, which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to beare it. 1 Pet. 1.5. You are kept by the power of God through faith to salvation.

This doctrine, that the regenerate neither perfectly nor continually can obey God, and that,Reasons to prove the former do­ctrine. as the beginning, so the continuance of our conversion dependeth of God, is confirmed, besides these testimonies, by evident reasons: as, 1 1. We receive all good things from God; much more then these good things, which are the greatest of all,Jam. 1.17. that is, our conformity with God, and perseverance therein.

2 2. Nothing can be done besides the eternall decree of God; but the good works which the converted doe,Ephes. 2.10. God from everlasting did decree: We are his workmanship created in Christ Jesus unto good workes, which God hath ordained that wee should walke in them. Jer. 1.5. Before I formed thee in the wombe I knew thee, and before thou camest out of the womb I sanctified thee. Wherefore they are able to doe neither more, [Page 93]nor lesse of such workes, then God hath decreed to worke in them by his Spirit.

3 3. The gifts of the holy Spirit are not in the will and power of men, but in the power of the Spirit, who dispenseth them. All these things worketh even the selfe same Spirit, distributing to every man severally as he will. 2 Cor. 12.11. Ephes 4.7. 2 Thes. 3.2. Ʋnto every one of us is given grace according to the measure of the gift of Christ. All men have not faith. Now perse­verance in true godlinesse, and a will and desire to persevere, and the craving of the confirmation, strengthening and aide of the holy Spirit, are no lesse the gift of the holy Spirit, then regeneration it selfe, and faith, and conversion, as hath been shewed before. Wherefore to persevere in faith, and conversion, is no more in our power, then to beleeve, and be converted.

4 4. In whose power and arbitrement our perseverance is, be is the preservation of our safety: But God, and not we, is the author and preserver of safety.John 10.28. No man shall plucke my sheep out of my hand: Therefore our perseverance is not in our owne power and arbitrement, but in Gods.

5 5. As our conversion, so also our perseverance is the free gift of God: that is, As God findeth no cause in us why to convert us: so neither findeth he cause in us whereby he should be moved to keep us being converted, that wee doe not defect or fall. For neither is there cause in us why he should more keep us from falling away, then our Parents in Paradise: neither is the chiefe cause in the Saints them­selves, why God should defend some rather then some, against temptations and sins, as Samuel, and Josaphat, rather then Sampson, and David. But if to persevere were in our power, or not to persevere, then the cause of this diversity should be in us. Wherefore, perseverance in godlinesse, and abstaining from sin, is not to be a­scribed to our selves, but to the mercy of God.

But against the former sentence, to wit, that even the best workes of the Saints in this life are not perfectly good; and therefore are not able to stand in the judge­ment of God, and to please God, but by the imputation of Christs satisfaction, the Papists oppose themselves.

Object. 1. The Workes of Christ and the holy Spirit, say they, cannot be impure, and not please God. The good workes of the regenerate, Christ worketh in them by his Spirit. Where­fore it is necessary, and must needs be, that they are pure and perfect, and please God, even as they are considered in themselves. For God cannot condemne his owne workes, although he examine them according to the rigour of his judgment. The good work [...] of the regenerate are not perfect, so long as them­selves, who work joyntly with the spirit, are not perfect. We answer to the Major: The workes of God are pure, and worthy no reprehension, as the workes of God, and such as God worketh; but not as they are depraved by the creature: neither are they alwayes pure, which are not the workes of God only, but the creatures also: For these, as they are of God, are voide of all fault: but as they are done by the creatures, they are good also, and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of God: but im­pure and unperfect, and according to the sentence of the Law, subject to damnati­on, if the creature, by which God worketh them, be corrupt and vicious, that is, de­praved by the not knowing of God, and by averting from God.

Object. 2. God cannot condemne the members of his Son. There is no condemnation to them that are in Christ Jesus. Rom. 8.1. The regenerate are the members of Christ: Therefore, even as they are considered of themselves, they and their workes cannot be condemned in the judg­ment of God. Answ. There is more in the conclusion then in the premisses.The imperfecti­ons of the rege­nerate and their workes are blot­ted out, and par­doned in Christ. For this only followeth, that the Saints cannot be condemned: but this cometh in respect of Christ his satisfaction imputed to them, not in respect of their owne o­bedience, which pleaseth God, not because it perfectly agreeth with the Law, but because the defects and faults which cleave unto it, are pardoned through Christ.

Object. 3. Christ in judgment will render unto every one according to his workes: But the severity of Gods justice doth not render good according to workes, which are not perfect­ly good: Wherefore the workes of Saints are so perfect, as that they cannot be condemned in the judgement of God. We answer unto the Major: The justice of God doth not render good, but according unto perfect workes, if hee judge legally, according [Page 94]to the covenant of perfect obedience towards the law. But he rendreth good also according to the imperfect workes,How Christ will render unto every one according to his workes. and such as deserve damnation, except the sin that cleaveth unto them be pardoned, when as he judgeth according to the Gospel, that is, not according to the covenant of workes, or our owne obedience, which should satisfie the law, but according to the covenant of faith, or of the righteousnesse of Christ applied unto us by faith; and yet according to workes as according to the tokens or testimonies of faith, from which they proceed, and which they, as effects thereof, doe shew to be in men.

Object. 4. The Scripture in many places ascribeth perfection of good workes to Saints, even in this life, and saith that they are perfect, and did walke with their whole and perfect heart before God. I have sought thee with my whole heart. Psal. 119.10. Psal 119.2. Genes. 6.9. 2 Chro. 15.17. Matth. 5.48. In what sense the Scripture some­times ascribes perfection of works to the re­generate in this life. And in the same Psalme, Bles­sed are they that keepe his testimonies, and seeke him with their whole heart. Noah was a just and upright man in his time. The heart of Asa was perfect in all his dayes. Be ye perfect, as your Father in heaven is perfect. Answ. First, these and the like speeches speake of that perfection which is not of degrees, but of parts, or of the integritie and since­rity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree al­so which the law requireth in us. Such a perfection have not the regenerate in this life: They have indeed all the parts of obedience begun in them, but yet weakely; so that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof, untill they enjoy the life to come. The perfecti­on of parts, is the integrity of obedience, or whole obedience begun according to the whole law; or it is a desire and endeavour to obey God, and withstand cor­rupt lusts, according not to some onely, but to all the commandements of his law. The perfection of sincerity, is a desire or study of obedience and godlinesse, not feign­ed, but true and earnest, albeit somewhat be wanting to the parts, as touching the degree. This perfection, to wit, both the integrity and sincerity of obedi­ence, is in all the regenerate. For unto them it is proper to submit themselves to the commandements of God, even to all without exception, and to begin in this life all the parts of true godlinesse or obedience. This is called also the justice of a good conscience, because it is a necessary effect of faith, and pleaseth God through Christ. And albeit in all men, even in the most holy, much hypocrisie remaineth, as it is said,Rom. 3 4. Every man is a lyar: yet there is a great difference betweene them who are wholly hypocrites, and please themselves in their hypocrisy, having no be­ginning or feeling of true godlinesse in their hearts; and those, who acknowledge­ing and bewailing the remnants of hypocrisy which are in them, have withall the beginning of true faith and conversion unto God. Those hypocrites are con­demned of God: these are received into favour, not for this beginning of obedi­ence in them, but for the perfect obedience of Christ, which is imputed unto them. And therefore to this declaration or exposition another is also to be added: That they who are converted, are perfect in the sight of God, not only in respect of the parts of true godlinesse which are all begun in them, but also in respect of the degrees of true and perfect righteousnesse of Christ imputed unto them, as it is said:Colos. 2.10. Heb. 10.14. 1 Cor. 2.6. & 14.20. Ephes. 4.19. Ye are all complete in him. With one offering hath he consecrated for ever them that are sanctified. But they reply, That the perfection also of degrees is attribu­ted unto the Saints in the Scripture [...] Wee speake wisdome among them that are perfect. Be perfect in understanding. Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man, and unto the measure of the age of the fullnesse of Christ. But these places also doe not call them perfect in respect of the law of God, that is, in respect of the degree of knowledge and obedience which the law requireth in us: but in respect of the weaker, who have lesse light, and certainty and readinesse, confirmed by use and exercise to obey God, to resist carnall lusts, and to beare the crosse. For so is this perfection expounded, That we be no more children, Ephes. 4.14. Heb. 5.14. Philip. 3.12. wandring and carried about with every winde of doctrine. Not as though I had already attained to it, or were already perfect. They oppose against these answers a place out of John,1 John 4.17, 18. Herein is the love perfect in us, that we should have boldnes in the day of [Page 95]judgement: for as he is, even so are we in this world. There is no feare in love, but perfect love casteth out feare; for feare hath painfulnesse: and he that feareth is not perfect in love. But S. John meaneth not that our love towards God,Our regeneration and newnesse of life doth assure us of justification, as being an effect thereof. Rom. 5.5. but Gods love towards us is perfect, that is, declared and fully known unto us by the effects or benefits of God bestowed upon us in Christ: Or, as Saint Paul speaketh, Rom. 5. where hee saith, That the love of God, shed abroad in our hearts by the holy Ghost, is the cause, why wee doe without feare, and with boldnesse expect the day of Judgement; and of this mercy and free love of God towards us, he signifieth, that by this token or testi­mony we are assured, because in this life we are reformed by the holy Spirit to his Image: For, by our regeneration we are assured of our justification, not as by the cause of the effect, but as by the effect of the cause. Now, though regeneration be not perfect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the truth of our faith unto our consciences. And these very words, which S. John addeth, Love casteth out feare, shew, that love is not yet perfect in us, because wee are not perfectly delivered in this life from feare of the wrath and judgement of God, and eternall punishment:John 3.21. 1 John 3.23, Psal. 119. For these two contrary motions are now together in the godly, even the feare and love of God in remisse and low de­grees, their feare decreasing, and their love and comfort, or joy in God increasing, untill joy get the conquest, and perfectly cast out all trembling in the life to come, when God shall wipe away every teare.

These places of Scripture are to be understood of the uprightnesse of a good consci­ence, not of any perfect fulfilling of the Law in the godly.Object. 5. Hee that doth truth, cometh to the light, that his deeds might be made ma­nifest, that they are wrought according to God. If our heart condemne us not, then have we boldnesse towards God. I have not declined from thy Law: Therefore the good workes of the regenerate may be alledged, and stand in Gods judgement as perfectly answerable unto his Law. Answ. These and the like sayings doe not challenge to the godly in this life perfect fulfilling of the Law; but the uprightnesse of a good conscience, without which faith cannot consist or stand: as neither can a good conscience without faith. As it is said, Fight a good fight, having faith and a good conscience. 1 Tim. 1.18, 19. And, Then being justified by faith, Rom. 5.1. wee have peace towards God through our Lord Je­sus Christ. For, a good conscience is a certaine knowledge that we have faith, and a purpose to obey God according to all his commandements, and that wee and our obedience, though maimed and scarce begun, please God; not for that it satis­fieth his Law, but because those sins and defects which remaine in us, are forgiven us for the satisfaction of Christ which is imputed unto us: For as new obedience is begun by faith, so by faith also it pleaseth God. Wherefore the godly slacke not to bring forth their life into the light, neither shake and shiver they at the Tri­bunall of Christ, but comfort themselves with the conscience, or inward know­ledge thereof.

Object. 6. Give diligence to make your calling and election sure: 2 Pet. 1.10. 1 John 3.9. for if you do these things, ye shall never fall. Whatsoever is borne of God, sinneth not. Ans. These sentences in times past the Pelagians also and Catharists, and now the Anabaptists abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or doe sin, signifieth in those places of Peter and John to have reigning sin, and to yeeld unto it, and persevere in it: and in this sort the regenerate sin not. But that there remaine notwithstanding remnants of sin and defects in them, is expresly shewed: If we say we have no sin, the truth is not in us. 1 John 10.

Mat. 6.22. Luke 11.34. The similitude which is used by Christ, calling the eye the light of the body, doth not inforce the lightsomnesse of the mind.Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answer­able to the Law. But seeing the speech of Christ is conditionall, it is manifest, that neither the Antecedent nor Consequent, but only the sequele thereof is affirmed; and that the Antecedent also being supposed, the Consequent is no otherwise put then the Antecedent: Wherefore Christ doth not affirme by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their acti­ons to be well directed, and without sin; but rather he accuseth the frowardnesse of men, who goe about to oppresse and put out even that light which is left them [Page 96]by nature,Rom. 1.18. and doe with hold the truth, as S. Paul speaketh, in unrighteousnesse; and therefore are wholly, that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed: For the light of nature being suppo­sed, actions morally good follow; spirituall light supposed, actions also spiritually good, or good workes follow: imperfect illightning supposed, imperfect obedi­ence; perfect illightning supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred untill the life to come.1 Cor. 13.9, 10. (For we know in part, and we prophesie in part, but when that which is per­fect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet neverthelesse, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himselfe for the Church, Ephes. 5.25, 26, 27. that hee might sanctifie it, and cleanse it by the washing of water, through the word, that he might make it unto himselfe a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blame: For the Baptisme of water, by reason of the word of promise adjoyned, signifieth and sealeth to the faithfull a cleansing by the bloud of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spi­rit, which is begun in this life, and perfect in the life to come; and therefore can­not pacifie and quiet our conscience.

There are also objections against the second part of the former doctrine, con­cerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousnesse, or to depart from it. Object. 1. They who have liberty (say they) to chuse good, have liberty to perse­vere▪ The regenerate have liberty to chuse good. Where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17. Therefore they have power to persevere. Answ. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, That the re­generate have so farre forth liberty to persevere, as they are lightned and guided by the holy Ghost: For the liberty which they have to chuse good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either alwaies, or so, that this perseverance dependeth of themselves, there will be more found in the conclusion, then was in the premisses: and that for two causes: 1. Be­cause they have liberty alwaies to persevere, who are never destitute of the guid­ing of the holy Spirit: which shall be in the life to come. 2. Because their liberty also to good, who are never forsaken of the holy Spirit, yet dependeth not of themselves, but of God. But here they reply: Hee that is not forsaken of the holy Ghost, except himselfe first with-stand the motion of the holy Ghost, hath alwaies the aide and assistance of the holy Ghost ready, that hee may persist in that good which hee purpo­seth; But the godly are not forsaken of the holy Ghost, unlesse themselves first with-stand him: Therefore they have alwaies the assistance of the holy Ghost ready, that they may persevere. But hee who hath this, hath in his owne power to persevere, or to decline: be­cause the cause is in his owne will alone why he doth either obey or resist the Spirit moving him. When wee deny the Minor of this reason, they prove it thus: The justice of God doth not inflict punishment, but on those who sin; but to be forsaken of the holy Ghost, is a punishment of sin and unthankefulnesse: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his owne stubbornnesse. The answer hereof is double:The regenerate deserve the depar­ture of Gods Spi­rit from them through their ma­nifold sins, which yet the mercy of Christ and his power preserveth in them. 1. The argument may be granted, as concerning the regenerate: For in them, as long as they are in this life, there is alwaies such remaining of sin, as they deserve not onely temporall, but eternall desertion and forsaking: and although, because the sinne which remaineth in them, is forgiven them of Christ, therefore they are freed from everlasting punishment; yet are they not free from chastisement, so long as the remnants of sinne abide in them. There is therefore in respect of their sinnes also alwaies most just cause why sometimes for a season [Page 97]God would bereave them of the grace and guiding of the Spirit: As it is said, And the wrath of the Lord was againe kindled against Israel, 2 Sam. 24.1. and hee moved David against them in that he said, Goe and number Israel and Judah. 2. We answer to the Minor,Every forsaking, or rather sleeping as it were of the holy Ghost in the regenerate, is not a punishment, nei­ther done to that end. That every forsaking is not a punishment, or done to that end as to punish: but some­times also for triall, that is, for to make knowne and open the weaknesse even of the best and holiest, both to themselves and others, that they may learne, that they cannot for one instant or moment stand against the tentations and assaults of Sa­than, if they be not presently sustained and ruled by the conduct of the holy Spi­rit; and that so they may be made more watchfull, and more earnest to call here­after for the assistance of the holy Spirit, and to beware of relapses and fallings. Lastly, that both in this life, and in the world to come, they may the better know and set forth their own unworthinesse, and the mercy of God towards them, who hath reclaimed and re-called them out of so many and grievous sins unto himself, and having deserved a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is said,2 Cor. 12. Lest I should be exalted out of measure through the aboundance of revelations, there was given unto me a prick in the flesh. And, God hath shut up all in unbeliefe, that he might have mercy on all. Against this they say,Rom. 11. That God doth promise the assistance of his holy Spirit to all that aske it. But this is gene­rall only concerning finall perseverance, but not so as touching continuall perseve­rance: For God promiseth no where that he will so guide his Saints by his Spirit in this life, that they shall never fall.

By this which hath been said, that objection also vanisheth to nothing, when they say, That the converted, seeing they have in their own power to depart from that which is right, and to resist, have also perseverance in their owne power: For although he con­straineth not, or violently draweth their wils, but maketh them of rebels and ene­mies, willingly and of their own accord to become the Sons of God; and as con­cerning mens wils in this life, there is nothing more prone then they to evill: yet as touching the counsel, purpose, and working of God, evidence of truth constrain­eth even the adversaries themselves to confesse, that it cannot be, but that the will of man must then obey, when God, according to his everlasting counsels, hath de­creed forcibly to move and encline it either to conversion or to perseverance. Nei­ther doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted, but rather increaseth and preserveth it; and how much the more effectually God moveth it, with so much the greater propension and readi­nesse it both will and doth good, which the example of the blessed Angels confir­meth. This is also more frivolous that they say. That the godly are made carelesse and slothfull, and the desire to persevere is diminished in them, if they heare that their perseve­rance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and returne it upon our adversaries; seeing nothing doth more give an edge unto the Saints, and those who are indeed godly, to a desire and endevour to beware of falling, and to a daily and earnest calling upon God, then if they knew, that they cannot so much as one moment stand against the tentation of the Divell and their flesh, except by the vertue and instinct of the holy Spirit they be withdrawn from evill, and be forcibly moved to good: but contrariwise that opinion, as expe­rience teacheth, maketh men carelesse and lesse minding to beware of sin, by which men imagine, that it is in their own power to depart from God, listning a while, and yeelding to their owne lusts, and to returne again to God, as oft as themselves think good so to do. Now, if so be this sentence concerning true perseverance, de­pending on the grace of the holy Spirit, breed in the reprobate and profane men a carelesnesse and contempt of God: it is both foolish and injurious to judge of the elect and godly by their humour, or for their frowardnesse to hide and smother the truth.

Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance doe so depend on Gods will, and be the worke of God in men, that neither they can have it in whom he doth not worke it, neither they cannot but have it, in whom he will worke it: then not [Page 98]only the liberty, The working of [...]he instrumentall cause, which is our will, is not taken away, when we put the work­ing of the princi­pall cause, which is God. but all the action and operation of the Will is taken away, and there remain­eth only that it be constrained, and suffer: which is against the Scripture, experience the in­ward strife and combate of the godly, & our own confession. But we answer, that the Wil is not therfore taken away, when as it doth not resist the Spirit forcibly moving it: For to assent also and obey is an action of the Will. But when they reply, That we make that obedience of the Will in conversion and perseverance wholly the worke of God, and so leave nothing to the Will what to do; they run into another Paralogisme of conse­quent, whereas they remove the working of the second or instrumentall cause, for that the first cause or principall agent is put: For that which is so wholly the work of God in man, that man is onely as the subject in which God worketh, in that we grant the Will is only passive, and suffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is so the work of God, that the Will of man is not only the object, but the instrument also of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only passive, but both active and passive, forasmuch as it is to this end moved of the Spirit to worke, that it selfe might doe that, which God will work by it: which also cometh to passe in all the good actions of the Will; even as in ill actions also, when it is inci­ted either by the Divell or other causes, it selfe is not in the meane season idle. Wherefore in Ezekiel it is added, I will cause you to walke in my statutes, and ye shall keep my judgements, and doe them.

The fourth de­gree of liberty is in man perfectly regenerated after his glorification. The fourth degree of liberty is in man perfectly regenerated after his glorification, or af­ter the end and consummation of this present life. In this liberty the Will shall be only free to chuse good and not to chuse evill: and this shall be the perfect liberty of our will, by which we shall not only not sin, but shall abhorre nothing more then sin, and also shall not be able to sin any more. The reasons thereof are these: 1 1. Because in the mind shall shine the perfect knowledge of God,Two reasons of our perfect liber­ty after glorifi­cat [...]on.and his will; in the will and heart a most perfect and exceeding inclination to obey God, an exceeding love of God, and a joy resting in God, and an agreeablenesse or conformity with God: Wherefore no place shall be for ignorance, for errour, or any doubting of God; yea, or for the least stubbornnesse against God. 2 2. That conformity in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holy Ghost shall be continued to all eternity: This last degree or liberty after mans glorificati­on greater then the first before h [...]s fall, because th [...]s excludeth all possibility of fal­ling, the other did not. For the blessed Saints are never forsaken, but continually ruled by the holy Ghost in all their actions, in the celestiall life. For which cause it cannot pos­sibly be, that any motions or actions of man there should once swerve from righ­teousnesse. And therefore it is said, They are as the Angels of God in heaven. Neither by this meanes is the liberty of will taken away, or diminished, but is truly confir­med and perfected in the blessed Angels and men: Forasmuch as both the under­standing is free from all errour, ignorance, and doubtfulnesse, and lightened with the perfect knowledge of God:Mat. 22.30. and the heart & will free from all stubbornnesse, and without all soliciting or suggestion to withstand God, is carried with an ex­ceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth also how much more excellent our state shall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but hee could will both good and evill; and therefore had some infirmity joyned with his excel­lent gifts even a power to depart from God, and lose his gifts: that is, hee was changeably good. But we shall not be able but to will good only. And as the wicked are only carried to evill, because they are wicked; so shall we also onely love and chuse good, because we shall be good. It shall be then impossible for us to will any evill, because we shall be preserved by Gods grace, in that perfect liberty of will, that is,The use of this doctrine concer­ning the diversity of liberty which is in God, and in man, and of the divers degrees of mans liberty. we shall be unchangeably good.

It is necessary that this doctrine, Of the similitude and difference of free-will which is in God, and his creatures, and in divers states and degrees of mans nature, delivered hi­therto out of the Scripture, should be manifest and known in the Church for many and weighty causes: 1 1. That this glory may be given to God, that he alone is the most free agent, whose liberty & wisdome dependeth of no other: and that all the [Page 99]creatures are subject to his government. 2 2. That we may remember, that they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused: and so not God, but their own wils declining of their owne ac­cord from Gods commandements, to be the cause of their sins. 3 3. That wee may know God alone to be of himselfe, and unchangeably good, and the fountaine of goodnesse: but no creature to be able neither to have, nor to keep more goodness then God of his free goodnesse will work and keep in him; and therefore he must desire it of him, and ascribe it received to him. 4 4. That we knowing God to be a most free governour of all things, may confesse that hee is able, for his glory and our safety, to change those things which seem most unchangeable. 5 5. That we, knowing from what excellency of our nature we have fallen by our owne fault, may the more deplore and bewaile our unthankfulnesse; and magnifie Gods mer­cy, who advanceth & lifteth us up even to a greater excellency. 6 6. That knowing the misery and naughtinesse of our nature and disposition, if once God forsake us, we may be humbled in his sight, and ardently desire to wade and come out of these evils. 7 7. That having knowledge of that liberty, into which the Son of God restoreth us, we may the more desire his benefits, and be thankfull unto him for them. 8 8. That knowing wee are by the mercy of God alone severed from them that perish, that we rather then they might be converted, we be not lifted up with an opinion of our goodnesse or wisdome, but ascribe the whole benefit of our justi­fication and salvation, not to any cause appearing in us, but to the mercy of God alone. 9 9. That acknowledging the weaknesse & corruption which remaineth even in us regenerated, we may seek for justification in Christ alone, and may withstand those evils. 10 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. 11 11. That understanding that we are not pre­served against our will, but with our wils, we may wrestle with tentations, and en­deavour to make our calling and election sure. 12 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel, and mi­nistery of the Church, we may embrace earnestly and desirously the use thereof.