in his sweating Drops or Clods of Blood Grumos sanguinis Luke 22.44 It cost Christ both Tears and Blood and Blood often at his Circumcision in his Agony and at his Passion This is Creatio continuans as the first was Creatio transiens The Father worketh hitherto and I work John 5.17 New Qualities and Operations are created in us though the Substance and Faculties of the Soul remain both the Will to will well and the Power to do well are ascribed to this Creating Almighty Power Phil. 2.13 Argument 3. If Conversion be a New begetting or Generation then fallen Man hath no Free-will to Good but the Antecedent is true Ergo c. To give Light and Proof to this Argument we must know that Generatio est motus ad Essentiam et processus in esse Generation is the Motion to a Being and a proceeding into a Being this presupposes that there is no Being before for we are not we are nothing before we be begotten as it holds true in Generation so likewise in Regeneration Of his own Will begat he us Jam. 1.18 'T is not said that God begat us of our Wills yet this should be said were there in us a Free-will to Good but of God's Will and 'till then we are not 1 Cor. 1.28 Unconverted Men are things that are not Nothing-Creatures Fall'n Man is 1. A Natural-Nothing We are all Nihili Nepotes as Austin faith what is the great Womb whence all things come but Nothing 2. A Moral Nothing Abel Vanity and Nothing is writ upon us by Sin Naturally but we are Morally worse than Nothing that is Enosh miserable As Nothing at the first was the Mother of all things so Sin is now the Mother of Nothing Man is Vanity or as in the Hebrew Adam is Abel Psal 39.5 and a Lye Psal 62.9 and but as it were Something as in Rev. 9.7,8 not in respect of his Substance and Faculties but in respect of the Purity of them The Heart of the Wicked is little Worth Prov. 10.20 1. Usu for Use and Service as a Shadow is not useful for War nor a Statue for Prayer so nor fallen Man for the Service of God Quod nulli usui prodest nihil est saith the Philosopher his best Actions are Sin 2. Effectu Vanum est quod frustrà est Sinners toil for Vanity Hab. 2.13 they dream of catching Golden Fishes as the Man in Theocritus did Sin disappoints us of our End to wit Happiness Man labours for the Wind Eccles 5.16 and is but in a Dream Isa 29.7,8 this shews we are nothing and have not Free-will to Good till begotten of God Argument 4. If Conversion be a New-birth than fallen Man hath not a Free-will to Good but the Antecedent is true Ergo c. The Truth of this appears for Non a nobis orimur we cannot have our Birth of our selves a Babe cannot be born of it self Quicquid paritur saith Philosophy non a se sed ab alio oritur Nothing can have its Original from its self Nihil amplius potest esse et causa et effectum ità seipso esset prius et posterius It would then be before and after it self Simul sit et non sit it would be and not be at the same time Thus we are taught to look up above our selves for our New Birth John 3.3 Except a Man be born again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from above we are born Not of the Flesh but of the Spirit v. 6. Our First Birth is of the Earth Earthy our Second Birth is from the Lord Heavenly 1 John 3. 9. Born of God We may give Semen Carnis et Sanguinis to the first Birth but not Semen Spiritus to the Second There be Children potentially in the Loins of many Men that never beget Children yet in this there is a Disparity for though as Men we be possible Members of Christ yet are we not actual nor ever shall be unless begotten and born of God wholly Argument 5. If Conversion be a quickening one that is dead in Sin then fallen Man hath no Free-will to Good but the former is true Ergo the latter This is prov'd from Eph. 2.1 You hath he quickened who were dead c. he doth not say half dead as the Man was that fell among Thieves Luke 10.30 but he means stark dead as to Spiritual Life There is no manner of good thing in us Rom. 7.18 And we are not sufficient of our selves to think a good thought 2 Cor. 3.5 till Christ who is Life and a Quickning Spirit come to quicken us Without him we can do nothing John 15.5 he doth not say many things or few things but nothing From him is our Fruit found Hos 14.8 both the Bud of good Desires the Blossom of good Purposes and the Fruit of good Actions Aaron's Rod a dry stick without a Root is a fit Emblem it budded blossom'd and brought forth Almonds this was not done by any Inward Principle or Power of Nature but it was solely and wholly the Work of God So Ezekiel's dry Bones were made to live nothing of that Life was from themselves but all from God Thus it is in this Spiritual Vivification we cannot contribute any thing no not the hundred Part that is ejusdem naturae of the same Nature with the 99. to this Glorious Work we have no Internum Principium whereby to dispose our selves to will that which is truly good we cannot so much as call Christ Lord but by the Spirit 1 Cor. 12.3 If there be no Life but through Union with Christ then till we be engrafted into that blessed and bleeding Vine we cannot bring sorth any fruit unto God and 't is not any Natural Power or Principle in us that can Engraft us into Christ for Faith is the Engrafting Grace and that is the Gift of God Eph. 2.8 the Grace whereby the Just live Hab. 2.5 and whereby Christ dwells in our Hearts Eph. 3.17 till then we are dead and have no Free-will to Good 'T is indeed sometimes call'd a Sleep but 't is the Sleep of Death Psal 13.3 Argument 6. If Regeneration or Recovery from the State of Degeneration be a Resurrection then fallen Man hath no Free-will to Good but the former is true Ergo the latter The Antecedent is manifest from John 5.25 Eph. 2.5 5.14 Rev. 20.5 It requires as much Power as to raise Christ from the dead Eph. 1.19 2 Thes 1.11 Col. 2.12,13 2 Pet. 1.3 Such an Energetical Power as cannot be resisted to raise up Christ and to work Faith in us requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-excellent Greatness of his Power Eph. 1.19 Here are three Gradations Power Greatness of Power and superexcellent Greatness of Power and as if that were too little the Apostle addeth other three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the working of his mighty Power here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only a Working but an effectual force in
God draws us fortiter strongly yet he doth it suaviter sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom As we are drawn we have not a Freewill to Gond for then Adam had lost in his Understanding only and not in his Will Yet are we Voluntiers Psal 110.3 not that Christ finds us so but makes us so in the Day of his Power and when he speaks to us with a strong Hand as Isa 8.11 We are Naturally Haters of God and at Enmity with him Rom. 1.30 8.7 but Divine Grace doth Violence to the Corrupt Qualities of the Soul and puts the Will on moving when its Corruptions are removed the Spirit gives a New Power and then acts that Power to Good so draws as it were a Camel thro the Eye of a Needle Luke 18.25 a God-hater to love him this is more then a bare Perswasion to a Stone to be warm and to go out of its place for God takes away the Heart of Stone and gives an Heart of Flesh Ezek. 36.26 which cannot hang on a meer Entreaty Sccrater said He was but as a Midwife to his Schollars she helps forth the Birth already conceived so he drew forth that which was Naturally in them but this is a begetting us anew in Christ Jesus through the Gospel 1 Cor. 4.15 and Christ finds nothing that is Good in us Rom. 7.18 Quis trabitur saith Austin August cont 2 Ep. Pelag. lib. 1. c. 19. si iam volebat et tamen venit nisi qui velit c. Non ut Homines quod fieri non potest nolentes credant sed ut ex nolentibus volentes fiant God gives the very Power of Coming to Christ Man's Will is made pedissequa but not praevia attending Grace but not going before it Co-operando persuit Deus quod operando incepit Austin Grace is Dux Comes and the Will a Subordinate Agent under Grace and it being moved afterwards does move it self Argument 10. If the Soul of Man be passive in Effectual Vocation then there is in fallen Man no Free-will to good but the former is true Ergo the latter The Truth of the Antecedent appears The Spirit of Grace is compared to a precious Liquor that is infused and the called and chosen of God are stiled Vessels of Mercy now a Vessel is a Passive Receiver of this precious Liquor poured into it Zach. 12.10 Rom. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poured out and infused into God's Vessels Rom. 9.21,23 2 Tim. 2.20,21 The Will of Man in respect of this first Reception of Grace hath neither Concourse nor Co-operation active but is actuated to an Obediential Subjection and is made capable and apt to receive Impression as the Air is passive when it receives an Enlightning as Adam's Body was a passive Receiver of Life when God inspired it thereinto Gen. 2.17 Though it was formed and Organiz'd yet was it lifeless and breathless And as the Soul of Nebuchadnczzir when deprived of Reason receiv'd the Impression of the Agent God Almighty in causing his Reason to return to him again so in this Case Christ infuses Grace into us against our Wills and 't is an Hell to us to be brought from Hell though it be an Hell to us to stay after God hath open'd our Eyes and touch'd our Hears Corrupt Nature cannot contribute any thing to destroy it self in its own Corruptions We are without Ability in our selves to put forth any Causal Vertue in Order to such an Effect and accordingly we have no Power to resist the Impression and Effect which proceedeth from a super-natural Cause In the first Work the Will moveth not it self but is only moved by God The Will as a Creature must obey its Creator yet as a sinful deprayed Will it obeys not God willingly till made willing so 't is not a Collateral Agent The Water descends Naturally yet Ne detur vacuum it ascends Man's Will is the Untamed Heiser or Wild Asses Colt Christ the Rider tames it and brings it to his Yoke Nolie est a Carne vells a Spiritu Luther Argument 11. To deny Grace special Grace and gracious Dispensations is abominable but the Doctrine of Free will denies these for they say If a Man improves his Naturals God is bound to give him Spirituals what is this bat a turning Grace * Non est gratia ullo modo si non sit gratuita omni modo into Debt and a Symbolizing with the Jesuites Meritum de congruo if not condigno And to say That the Reason why one believes and another does not believe is from the Co-operation of the Free-will of him that believeth is quite to destroy special Grace peculiar to the Elect * Special Grace is irresistible for 't is not two of equal force but as Michael too hard for Satan so the stronger Man Christ too hard for the strong Man our own Will contrary to these Scriptures John 6.37,45 12.39,40 14.17,22 Rom. 8.14 1 Cor. 1.23,24 1 John 4.13 and many others Neither can there be if this Hypothefis be granted any gracious Dispensation either in Respect of Person Place Time or Means all which God freely makes choice of As 1. Of Person He quickens whom he will John 5.21 Rom. 9.18 Then Wise Men would be Evangeliz'd nor the Poor and Foolish for they have the best understandings to guide their Freewilts The Heart of one Sinner melts like Wax before the Fire and receives God's Seal while the Heart of another remains as unmovable as Marble and as the Rock that cannot be shaken this is the work of Gracious Dispensation 2. Of the Place No Child can choose the Place where to be begot or born in nor We for our Conversion The Spirit blows where it listeth John 3.8 3. Of the Time A Child cannot choose the Time of its Begetting or Birth no more than of the Place so nor We of our New Birth God may drop in Grace with Life and regenerate a Babe before it be brought forth Luke 1.15 and yet that Saying hold true Christiani non nascuntur sed fiunt and others may be cast into the Womb of the New Birth when dropping out of the World even at the Eleventh Hour of the Day as the Penitent Thief Oh! who can order the Ways of Grace and set Bounds to the Spirit of God in its Breathings on Man 4. And of Means Out of the mouths of Babes God ordains Strength Psal 8.2 The Iberians were converted by a Woman the likeliest Persons have not always Children a Child cannot choose its own Father nor We who shall beget us to God All these are special Dispensations of God's Good Will to Men and so depends not on the Free-will of Man Ergo Argument 12. The Twelsth Argument ab Incommodo That which brings along with it many Absurdities may not be received but the Doctrine of Free-will to Good doth so Man's Will is the Principium quod not the Principium quo that is Grace We must
up in them all this Comfort is lost in the contrary Doctrine CHAP. IV. Of the Second Property of the Divine Decree it is Unchangeable THE Second Property of the Divine Decree is it is Unchangeable Hence 't is compared to a Mountain of Brats Zech. 6.1 and 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Immutability of his Counsel Heb. 6.17 This is made Evident by sundry Reasons As Reason 1. The Divine Decree hath an Unchangeable Fountain to wit the Unchangeableness of God Job 23.13 He is in one mind and who can turn him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehi beachad Et ipse in uno He desires and he doth it there is no Created Being can interpose 'twixt the Desire and the Doing to hinder their Meeting together Numb 23.19 God is not a Man that he should lye or the Son of Man that he should repent Mal. 3.6 I am God I change not Jam. 1.17 No shadow of changing in him The Counsel of the Lord shall stand and the Thought of his Heart to a Thousand Generations Psal 33.11 Many Devices are in the Hearts of Men but the Counsel of the Lord shall stand Prov. 19.21 Man is a poor changeable Creature and changes his Mind oftner than his Garment both from the Darkness of his Understanding and Perversness of his Will he sees something that he saw not before but there is no such Imperfection in God All things are maked before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissected or with their Faces upward Heb. 4.13 He knows quasi uno intuitu all his Works their Natures and Circumstances as perfectly in the Beginning of the World as he will do at the End of it and he abides still in one Mind when his Dispensations are changed for he decreed the Change of them from all Eternity Reason 2. It stands upon an Unchangeable Foundation to wit that Rock of Ages Jesus Christ the same Yesterday to Day and for Ever Heb. 13.8 As the first Adam was the Foundation stone in the Decree of Creation so the Second Adam was the Foundation stone in the Decree of Election God hath blessed us in him Eph. 1.3 and we shall be blessed he hath chosen us in him v. 4. pardon'd us in him v. 7. feal'd us in him v. 13. built us in up him Col. 2.7 and compleated us in him v. 10. according to his Purpose and Grace which was given us IN Christ Jesus before the World began 2 Tim. 1.9 All those Acts of Grace are said to be In Christ and Christ himself was under Divine Ordination 1 Pet. 1.20 and is called the Elect Stone 1 Pet. 2.4 Christ is the first Person Elected Isa 42.1 Mat. 12.18 Behold my Servant whom I have chosen as Adam was the first Person created Christ was chosen as the Head and we as his Members therefore are we said to be given to Christ John 17.2 Now so long as this Foundation standeth sure so long doth the Superstructure remain unchangeable the Temple stood firmly upon those Two Pillars Jachin and Boaz i. e. Stability and Strength so the Decree of Election standeth sure upon Christ the Foundation and none can pluck an Elect Soul from off this Foundation None can pluck any of His out of his Hands John 10.28 Christ will lose none that are given to him John 6.39 Reason 3. 'T is Unchangeable because it is a Decree written in Heaven and so above the Reach of either Angry Men or Enraged Devils to cancel God knoweth who are his 2 Tim. 2.19 the Assembly of the First-born written in Heaven Heb. 12.23 Thence is it called the Lamb's Book of Life which contains a Catalogue of the Elect determined by the Unalterable Counsel of God which Number hath a fulfilling Time Rev. 6.11 and can neither be increased nor diminished This is to be rejoiced in above Dominion over Devils Luke 10.20 which if our Names may be written in Heaven to Day and blotted out to Morrow would be no such Ground of Joy If the Decrees of the Medes and Persians which were but Writings on Earth were unalterable Dan. 6.8 how much more the Decrees of the great God written in Heaven must be Unchangeable Must Pilate say Quod scripsi scripsi that is my Writing shall not be altered and shall not God say so much more I know saith Solomon that what God doth it shall be for ever Eccles 3.14 Nothing can be put to it nor any thing taken from it his Counsel shall stand Prov. 19.21 and the Sun may sooner be stop'd in his Course than God hindered of his Work or in his Will Nature Angels Devils Men may all be resisted and so miss of their Design not so God for who hath resisted his Will All those Chariots of Humane Occurrences and Dispensations come forth from between those Mountains of Brass the Unalterable Decrees of God Zech. 6.1 And should it be granted that one Soul may be blotted out of this Book of Life this Writing in Heaven then is it possible that all may be so and by consequence it may be supposed that that Book may become Empty and Useless as waste Paper and that Christ may be an Head without a Body Reason 4. 'T is Unchangeable for the Decree concerning the End includes the Means to that End and binds them all together with an Irrefragable Chain which can never be broken Rom. 8.30 Therefore the Purpose of God concerning Election must stand Rom. 9.11 God doth not decree the End without the Means nor the Means without the End but both together As a Purpose for Building includes the Hewing of Stone and Squaring of Timber and all other Materials for Building-work And as a Decree for War implies Arms Horses Ammunition and all Warlike Provisions So here all that are Elected to Salvation are Elected to Sanctification too God ordains to the Means as well as to the End Aâ—ts 13.48 As many as were ordained unto Life believed God hath before ordained that we should walk in Good Works Eph. 2.10 We are Elected unto Obedience through the Sanctification of the Spirit 1 Pet. 1.2,4 and unto Faith Tit. 1.1 and God hath appointed Theological Vertue to be the Way to Glory 2 Pet. 1.3 therefore God hath promised to sanctifie whom he hath purposed to save We teach with Augustine that Election is Preaeparatio et Gratiaeet Gloriae 't is an Ordaining to Grace as well as to Glory and if Grace and Glory meet not both together aut vinceretur aut falleretur Deus either God must be conquered or deceived In Predestination therefore the Means of Salvation are no less absolutely decreed then Salvation it self We may not conceive that God's Decree runs after this Form I will predestinate Peter to Salvation if it should happen so that he doth believe and persevere But rather thus I do predestinate Peter to Salvation which that he may infallibly obtain I will give him both Faith and Perseverance otherwise God's Decree would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the
be renewed in the Spirit of our Minds Eph. 4.23 Absurd 1. It makes Man the Proximate and Immediate Cause of his own Salvation 2. It puts Grace into Man's Power not Man's Will under the Power of Grace 3. It robs God of that Honour in making one to differ from another and ascribes it to Man 4. It allows Man a Liberty of Boasting to God saying God I thank thee that thou gavest me Power to will but that thou gavest to Judas as well as to me but I thank my self for the Act of Willingness yet I receiv'd from God no more than Judas did 5. It tantamount exempts the Creature from the Power of God as if Man like the Spider could spin a Thread out of his own Bowels whereon to climbe to Heaven saying Mihi soli debeo and as if he were bidden to do as he will 6. It maketh Man the Cause why God willeth this or that so God must attend on the Will of Man and not be infallible in his Decrees nor working all things according to the Counsel of his own Will Eph. 1.11 Psalm 115.3 135.6 7. It supposes a Power of Believing in all the Blind Nations of the World on Jesus Christ of whom they have not heard Rom. 10.14 but especially in those under the Gospel contrary to Deut. 20.4 Mat. 13.11 8. Then James lyed in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every good Gift is from God Jam. 1.17 If there be something in Man already before Conversion v. 18. 9. Then Paul was mistaken also Rom. 9.18 c. who should have said It is of Man that willeth and runneth and not of God that sheweth mercy They dare not give Potentiam credendi to Man the Posse velle et ipsum velle convertere est a Deo Objection 1. There is a Law writ in the Hearts of fallen Mankind Rom. 2.14 Answer 1. Adam begat a Son in his own Image Gen. 5.3 not only as a Man but as a Sinner Generatus sequitur Naturam Generantis That which is born of the Flesh is Flesh John 3.6 Job 14.4 The Originale Originans Adam's Sin brought forth Originale Originatum Original Corruption in us which spreads over the whole Man and puts the whole Frame out of Frame so cannot do any thing that accompanies Salvation Man had Divine Wisdom to direct and Divine Wlllingness to follow that Direction now nothing able to direct nothing willing to follow that Direction there is an Impotency in the Will of the Flesh while we are Christless we are without Strength Rom. 5.6 2. Those Reliques in the Gentiles are sufficient only to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 and may stir them up to External Work as to Matter but not as to Form either in the Mind or Manner of right Doing all their Works are but Splendida Peccata being faulty Quoad foniem quoad finem Without Faith 't is not possible to please God Heb. 11. 6. 3. The Devils have more Light than Men yet are they altogether dead in Sin tho' They believe and tremble Jam. 2.19 and confess Christ c. Luke 4.34 Mark 1.24 They sin freely yet cannot avoid it but must sin and tho' it be necessary yet it is Sin and voluntary too Objection 2. Why is Man blam'd for resisting the Spirit Acts 7.51 Heb. 10.29 Mat. 23.37 if no Free-will Answer 1. They resisted the Outward Means as is declared in the following Words not the Inward Work As the Creature cannot hinder nor further his own Creation nor the Child his own Generation nor the Dead Man his own Resurrection c. nor Man his Conversion 2. That resisting the Spirit of Grace Heb. 10. 29. is the Sin against the Holy Ghost for which he saith There is no Sacrifice Yet that Grace they resisted was not the Grace of Regeneration Adoption c. peculiar to the Elect and will not Authorize the Arminian Universal Grace 2 Pet. 2.21 3. How often would I Mat. 23.37 is only Voluntas Praecepti an Inviting by an Outward Calling Jerusalem i. e. Her Rulers believed not yet many of her Children were gathered to Christ to wit as many as Christ would Voluntate Propositi the City is one Thing and her Children another this proves not the Point 4. 'T is one Thing to resist and another to overcome the Latter is deny'd not the Former Objection 3. Why doth God say What could I do more to my Vineyard Isa 5.4 Answer 1. God did enough in making Man upright and if he hath lost his sufficient Grace he must thank himself and not blame God who is not bound to restore it Man now hath a Treacherous Heart inventing Evil against God and against his own Soul 2. This was said to Israel a Type of the Church God dealt not so with other Nations Psal 147.19.20 Acts 14.16 Eph. 2.12 this is far from Universal Grace 3. 'T is only meant of External Helps which the Prophet reckons not a Warm Sun Good Air fruitful Rain Vital Juice or Vegetative Faculty those signifie Inward Grace 4. Neither doth he speak of Grace that God gives to particular Men peculiarly as saving Grace the Power of believing c. but of that given to a whole Nation altogether 5. It cannot be said God had done all he could strictly tho' all they could challenge for he could have given them saving Grace To will and to do 2 Cor. 4.13 Acts 11.17 c. 6. The Pagans and the World that lies in Wickedness is not God's Vineyard and have not sufficient Grace wanting sufficient Means much more their Children and so no Universal Grace Objection 4. Then God mocks in his Commands if he would reap where he hath not sown Answer 1. See more of this in the 1 st Point about Predestination in Objection 3 4. God's Commands are the Rule of our Duty not the Measure of our Ability God bids us make a New Heart Ezek. 18. 31. yet promises to give it Ezek. 36.26 so Jer. 31.18 Deut. 10.16 with 30.6 We are bid work out our Salvation but with Power from God Phil. 2.12,13 2. God seriously declares in those Commands what is pleasing to himself and what is our Duty and what he will work in his Elect for the Election obtains those Graces required we do not learn in the Law what we are able to do but what we were able before the Fall 3. Commands are upon Devils which can do nothing else but sin yet would it not be sin were they under no Command Much more Unbelievers that can outwardly reform Objection 5. Man's Will cannot be determin'd ab extra being a Self determining Principle Answer 1. Irresistible Grace takes not away that Natural Liberty which the Will hath by Creation but the Pravity of it only knocking off its Fetters but not destroying its Nature God gives not such an Insolency of Will as to will whether God will or no. 2. Man never enjoys his will so much as when God's will