A TREATISE OF GODS FREE
GRACE, AND MANS
FREE WILL.
PRINTED AT LONDON
BY JOHN LEGATT, Printer to the University of Cambridge.
1617. Ppp3

TO THE RIGHT WOR-
SHIPFUL SIR EDWARD
DENNIE, KNIGHT.

Right Worshipful, it is a thing most exident, that the present Religion of the Church of Rome, is an enemy to the grace of God, two ways. First, because it exalts the liberty of mans will, and extenuates the grace of God: and this it doth in five respects. For first of all it teacheth, that natural free will of man, hath in it, not only a passive or potential, but also an active power, or imperfect strength in duties of godliness; and so much the less power is ascribed to the grace of God. This doctrine of theirs is flat against reason. For the will of man in it selfe, is a natural thing: and therefore it is neither fit nor able to effect any supernatural action, (as all actions of godliness are) unless it be first of all (as they say) elevated above his condition, by the impression of a supernatural habite. And the Scripture is utterly against this doctrine, when it saith: Ye were once darkness, Ephes. 5. 8. We are not sufficient of our selves, to thinke any thing of our selves, 2. Cor. 3. 5. The natural man (that is, he that wants the spirit of God) cannot perceive the things of, 1. Cor. 2. 14. Ye were dead in sins and trespasses, Ephes. 2. 1. Without Christ, and without God in the world, vers. 12. Againe, Scripture saith further; that the heart of man is slow, Luk. 24. 25. and vaine Psal. 5. 9. and hard that cannot repent, Rom. 2. 5. and stony, Ezech. 36. 26. and that the lewes were obstinate, their necke as an iron sinew, and their brow brass, Isa. 48. 4. and that it is God who gives eyes to see, and an heart to understand, Deut. 29. 4. By these testimonies it is manifest, that grace doth not only helpe and assist our weake nature, but altogether change the perverse quality thereof, and bring it from darkeness to light, Act. 28. 18. and from death to life, Eph. 2. 1. Which grace, whosoever doth not so far forth acknowledge, never yet knew what the Gospel meant, neither did he ever consider the words of our Saviour Christ. No man comes unto me, unless the Father draw him, Joh. 6. 44. Prosper,  the scholler of St. Augustine hath a notable saying, which I marvel the Papists of our time do not consider. We have (saith he) free-will by nature, but for quality and condition, it must be changed by our Lord Jesus Christ.

Secondly, some of the Romish Religion avouch, that the efficacy of Gods preventing grace, depends upon the co-operation of mans will: and they affirme, that the Councel of Trent is of this minde: but then to the question of Paul, 1. Cor. 4. 7. Who hath separated thee? The answer may be made, I my selfe have done it by mine owne will. And that shall be false which Paul teacheth, that beside posse velle, the power of wellwilling, ipsum velle, that is, the act of welwilling, is of God, Philip. 2 13. Others therefore place the efficacy of grace, in the congruity of fit objects and persuasions: as though it were sufficient to stir up the heart, and to incline the will in spiritual matters, and our weakeness might be cured with so easy a medicine: but God is further said to soften the heart, Ezech. 36. 26. to turne the heart, Luk. 1. 17. to open the heart, Act. 16. 14. And because our hearts are over hard, he wounds them, Cantic. 4. 9. he circumciseth them, Deut. 30. 6. nays, he bruseth them, Ezech. 6. 9. And when nothing will do good, at length, God is saide to take away the stony heart, Ezech. 11. 19. to quicken them that are contrite, Isa. 57. 15. Epes. 2. 5. to give a new heart, Eph. 4. 23. Ezech. 36. 26. nay, to create a new heart, Eph. 2. 10. and 4. 28.

Thirdly, they give unto God in all contingent actions, a depending will, whereby God wills and determines nothing, but according as he foresees that the will of man will determine it selfe. And thus to maintaine the supposed liberty of the will, that is, the indifferency and indetermination thereof, they deprive God of his honour and soveraignty. For by this meanes, not God, but the will it selfe, is the first mover and beginner of her owne actions. And there are even of the Papists themselves, that condemne this doctrine as a conceit.

Fourthly they teach, that the grace which makes us acceptable and grateful to God, stands in the inward gifts of the minde, specially in the gifts of charity. But this is most false which they teach; for charity is the fulfilling of the law. And Paul saith; we are not under the law, but under grace,Rom. 6. 14. And againe, as many as are justified by the law, are fallen from grace, Galat. 5. 4. Now the grace that doth indeede make us grateful to God, is the free favour and mercy of God, pardoning our sins in Christ, and accepting us to eternal life, and not any quality in us, as Paul signifieth when he saith, we are saved, not according to our works, but according to his purpose and grace, which is given to us in Christ before all times, 2 Tim. 1. 9.

Lastly they teach, that the renewed will of man, by the general direction and cooperation of God, can performe the duties of godliness, without any special helpe from God by new grace. But the Scripture speaks other wise. By the grace of God, I am that I am. I have laboured, yet not I, but the grace of God which is with me, 1. Cor. 15. 10. No man can say, that Jesus is the Lord, but by the holy Ghost, 1. Cor. 12. 3.

Without me ye can do nothing, Joh. 15. 5. After ye believed, ye were sealed with the spirit, Eph. 1. 13. He which hath begun this good worke in you, will finish it until the day of Christ, Phil. 1. 6. That ye may abound with hope by the virtue of the spirit, Rom. 15. 13. It is God that workes in you the will and the deede, Phil. 2. 13. Though the righteous fall, he shall not be cast off, for the Lord puts under his hand, Psal. 37. 24. Incline mine heart to thy testimonies: turne away mine eyes from beholding of vanity and quicken me in thy way, Psal. 119. 37. Teach me to do thy will, because thou art my God: let thy good Spirit leade me in the land of righteousness, Psal. 143. 10. Create in me a new heart, renew a right spirit in me—: and stablish me by thy free spirit, Psal. 51. 12. Draw me, and I will run after thee. By these and many other places it is evident, that God, after he hath indued us with his spirit, doth not leave us to be guided by our selves, (for then we should fall againe to our former misery) but he directs us, he lifts us up, he leades us, he confirmes and sustaines us by the same grace, and by the same spirit, dwelling in us, that walking in the way of his commandments, we may at length attaine to everlasting happiness.

The second way whereby the Papist shows himselfe to be an enemy of the grace of God, is, that he joines the merit of workes, as a Con cause with the grace of God, in that which they call the second justification and in the procurement of eternal life: whereas on the contrary, Paul in the article of justification, opposeth grace to workes, yea to such as are the gifts and fruites of the spirit. For Abraham did good workes, not by natural free will, but by faith.Heb. 11. 8. And Paul opposeth justifying grace to the workes of Abraham, when he saith; to him that worketh, the wages is not imputed according to grace. And Tit. 3. 5. Not of the workes of righteousness, which we have done, but of his mercy he saved us. Rom 11. 6. If by grace, then not of workes, or else were grace no more grace. Augustine said well, that grace is no way grace, unless it befreely given every way.

Thus then all things considered, it is the best to ascribe all we have or can do that is good, wholy to the grace of God. Excellent is the speech of Augustine: Only hold this as a sure point of godliness, that no good thing can come either to the sense or mind, or be any way conceived, which is not of God. And Bernard: The Church shows herselfe to be full of grace, when she gives all she hath to grace, namely by ascribing to it both the first last place. Otherwise, how is she full of grace, if she have any thing which is not of grace? Againe, I tremble to thinke any thing mine owne, that I may be mine owne.  This doctrine is the safest and the surest, in respect of peace of conscience, and the salvation of our soules. So much the Papists themselves (betraying their owne cause) say and confess. Bellarmine the Jesuit saith: By reason of the uncertenty of our owne justice, for feare of falling into vaine glory, it (a) is the safest, to put our whole confidence in the alone mercy and goodness of God. Cassander in his booke called the Consultation of Articles in question, to Maximilian the Emperour, cites a saying of Bonaventure, which is on this manner. It is the duty of godly mindes, to ascribe nothing to themselves, but all to the grace of God. Hence it followes, that how much soever a man gives unto grace, though in giving many things to the grace of God, he takes something from the power of nature and free will, he departs not from godliness: but when any thing is taken from the grace of God, and given to nature, which pertaines to grace, there may be some danger. Thus then to hold and maintaine justification by faith, without workes, and to ascribe the whole worke of our conversion to God without making any division betweene grace and nature, is the safest.

These things I show more at large in this Treatise following, which I now present to your Worship, as a smal testimony of mine humble duty and love: desiring you to accept the minde of the giver, and to peruse it at your leasure. And thus I commend your Worship, to the protection and grace of God in Christ.

Your Worships in the Lord, William Perkins.

MATTH. 23. VERSE 37, 38.
JERUSALEM, JERUSALEM, WHICH KILLEST THE PROPHETS, AND STONEST THEM WHICH ARE SENT TO THEE: HOW OFTEN WOULD I HAVE GATHERED THY CHILDREN TOGETHER, AS THE HEN GATHERETH HER CHICKENS UNDER HER WINGS, AND YE WOULD NOT? BEHOLD, YOUR HABITATION SHALT BE LEFT UNTO YOU DESOLATE.

This whole chapter containes  a Sermon that our Saviour Christ made to the Jews at Jerusalem. It hath two parts. The first is a reproofe of the Jewish Doctours, namely, the Scribes and Pharisies, for sundry vices, from the beginning of the chapter, to the 36 verse. The second is an Invective against Jerusalem, in the words I have now read: Jerusalem, Jerusalem, which killest the Prophets, c. In the Invective, two things are to be considered, the rebellion of Jerusalem in the 37. verse, and the punishment of this sin, verse. 38.

Touching the rebellion it selfe, three things  are set downe, the place and persons, in the words Jerusalem, Jerusalem: the degree and practise of rebellion, in these words: which killest the Prophets, c. the manner and forme of their rebellion, in these words: How oft would I have gathered you, and ye would not?

According to the order of the holy Ghost first, I will begin with the place. It is a wonder that Jerusalem, of all the places in the world, should be charged with the height of rebellion against God. For it was the city of God, and had prerogatives above all cities in the world. Saint Paul hath noted seven of them.  The first is, that they were Israelites: that is, of the posterity of Jacob. The second is, Adoption,  in that they were reputed and called the children of God. The third is, that they had the glory of God: that is, the mercy-seate, the pleadge of the presence of God. The fourth is, the Covenants: that is, the two Tables of the covenant. The fifth is, the giving of the law, namely, of the judicial and ceremonial law. The sixth is, the worship of God, the publike solemnity whereof, was tied to the temple at Jerusalem. The seventh, that to them pertained the promises made to the Patriarks, touching the Messias. To these the Prophet  Micah addeth the eight privilege, that the  first Church of the new Testament, should be gathered in Jerusalem, and that consequently, the preaching of the Gospel, should pass thence to all nations. Now, for all these blessings mercies, Christ our Saviour cries out and complaines of Jerusalems rebellion. And this is not the first time of his complaint. In the days of the Prophet Isay, he saith that when he had done all that  he could do for his vineyard, it brought forth nothing but wilde grapes. By the prophet Ezechiel, he sets downe a long  catalogue of his blessings to this people, and withall, a catalogue of their unthankfulness. Hence it appeares, that where God shows the greatest mercy, there oftentimes is the greatest wickedness and unthankfulness. And this is partly verified in this land: for within the compass of this forty yeares, we have received great blessings from God, both for this life, and for the life to come, specially, the Gospel, with peace and protection: and the like hath not beene seene in former ages: yet there was never more unthankfulness then now. For now commonly men are weary of the Gospel, and begin to decline from that which they have beene: and the care to please God, and do his will, is accounted but a curious preciseness of many.

Secondly, hence it may be gathered, that God doth not ty the infallible assistance of his spirit, to any place or condition of men. If ever any city in the world had this privilege, it was Jerusalem. But Jerusalem, which was the seate and habitation of God, had not this privilege, because it is here charged with rebellion against God. No place therefore nor condition of men, hath it. It is alleadged, that God hath made a promise to the order of Priesthood: the Priests lips shall preserve knowledge, and thou shalt require the law at his mouth. I answer, that these words are not a promise, but a commandment. For sometimes words of the Future tense are put for words Imperative; and therefore the sense is this, the Priests  lips shall keepe, that is, let them keepe knowledge. Againe, it it alleadged that we are commanded to heare the Scribes Pharises; because they sit in Moses chaire. I answer, that the  Chaire of Moses is not a place or seate, but the doctrine of Moses: and to this doctrine, I  grant, the spirit of God is annexed, when it is truly taught and believed. Thirdly, it is alleadged, that God hath promised the spirit of  truth, to leade men into all truth. I answer, that this promise doth not directly and absolutely concerne all believers, or all Ministers, but only the Apostles, to whome it was made: and not to them for all times, in all actions,

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but only while they were in the execution of  their Apostolical ministery, which stands in the founding of the Church of the new Testa ment, partly by publishing of the Gospel, and partly by writing the Scriptures of the new Testament. In a word, no Scripture can be brought to prove, that God hath, doth, or will binde his Spirit to any particular place or persons. Here then falls to the ground, three popish conceits, The first, though the members of the Catholic Church may severally err; yet they cannot err, when they are togither in a general Councel, lawfully assembled. The second, that the Pope cannot err in his Consistory. The third, that personal succession, is a marke of the Catholic  Church: which nevertheless, may be severed from the Spirit of God, as we see.

Where our Saviour Christ useth a repetition, saying, O Jerusalem, Jerusalem: he doth three things therein. First, he signifies thereby, that he takes it for a wonder, and for a thing incredible, that the Jews after so many blessings, should be so exceedingly unthankful. Secondly. he testifies hereby his owne detestation of their unthankfulness. Thirdly, by this repetition, he doth awake the Jews, and stir them up to a serious consideration and loathing of this their sin: and he doth (as it were) proclaime the same unto us. And not without cause: for in unthankfulness, there be  two grievous sins against God, false witness bearing, and injustice: false witness bearing; because the unthankeful person denies in his heart, God to be the fountaine and giver of the good things he hath, and he ascribes them to his own wisdom, goodness, strength, indeavour. Injustice, because he yieldes not to God, the duties which he owes unto him for his blessings.

The second point to be considered is, the degree of the Jewish rebellion. David makes  three degrees hereof. The first is, to walke in the counsel of the ungodly. The second is, to stand in the way of sinners. The third, is to sit downe in the skorners chaire. And this is the very top of desperate rebellion, and the sin of Jerusalem. For when Christ saith,  [which killest the Prophets, and stonest them which are sent unto thee] he notes out three sins in this City. Impenitency, whereby they persevered in their wicked ways, without hope of amendment: sacrilegious and profane contempt of God, and the meanes of their salvation: cruelty in shedding of blood. And by cruelty, I meane not one or two actions of cruelty, but an habite therein, and the custome thereof: for the words are thus to be read; Jerusalem killing the Prophets, and stoning them that are sent to thee: where stoning and killing, signify not one act, but a continuance and mulplication of acts: that is, a custome in shedding of blood.

It may be demanded, how the Jews should grow to this height of wickedness. I answer thus. In every actual sin, there be foure things distinctly to be considered; the fault, which is the offence of God in any action:  the guilt, or obligation to punishment for the fault: the punishment it selfe, which is death: a blot or spot, set in the soule of him that sinneth, and that by the fault or offence: and this blot is nothing else but a proneness to the sin committed, or to any other sin. In the sin of our first parents, besides the fault, guilt, punishment, there followed a blot or deformity in the soule, which was the loss of Gods image, and the disposition of their hearts, to all manner of evils. Since the fall of Adam, he that commits an actual offence, besides the fault, guilt, punishment, imprints in his heart a new blot, and that is an increase of his natural proneness to sin; even as the dropsiman, the more he drinks, the more he may, by drinking he increaseth his thirst. Thus the Jews by custome in sinning, attaine to an height in wickedness; because every act of offence, hath his blot, and the multiplication of acts offensive, is the continual increase of the blot or blemish of the soule, till the light of nature be extinguished, men come to a reprobate sense. This must be a warning to all men, to take heede lest they commit any offence against God in thought, word, or deede, considering every offence imprints a blot in the soule.

Secondly it may be demanded, how Jerusalem, growne to this height of rebellion, can truly be called the holy City, or the City of the great King. I answer, two ways. First, there  were many holy men and women in Iury Jerusalem, that truly served God, and waited for the Kingdom of Christ, as Joseph, Mary, Zachary, Elizabeth, Anna, Simeon, Nichodemus, Joseph of Arimathea, and many other, Now a Church is named not of the greater, but of the better part; as an heape of corne is so called, though there be more chaffe then corne. Secondly, I answer, that a people or Church that have forsaken GOD, remaines still a reputed Church, till God forsake them, as a wife committing adultery, remaines still a supposed wife, till her husband give her the bill of divorcement. Jerusalem indeede had forsaken God, but God had not forsaken Jerusalem. For there he preserved still the Temple, and his worship: yea, when Jerusalem had condemned and crucified Christ, Saint Peter inspired by the holy Ghost, saith stil; To you  belong the promises, and to your children. And Jerusalem did not utterly cease to be a city or Church of God, till they contradicted and blasphemed the Apostolical ministery: for then, and not before; the Apostles withdrew themselves from the Jews. Here we see a depth of mercy in God: for though the Jews for their parts, had deserved a thousand times to be forsaken, yet God for his part, did not forsake them, but still pursued them with mercy. And we are taught hereby,

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not to give any sentence of the persons of  evil men. For though they forsake God, yet know we not whether God have forsaken them or no.

In this example of Jerusalems rebellion, we learne many things First, in it we may behold the vileness of mans nature, and our violent pronneess to sin. For the Jews meant to abolish and quench as much as they could, the doctrine of salvation; yea to quench it with blood, and which is more, with the blood of  the Prophets: this shows, that man drinks iniquity, as the fish drinkes in water.

Secondly, in Jerusalem we may behold the desperate condition of the Church of Rome at this day. For it followes in rebellion; nay it goes beyond Jerusalem. If any man will indifferently consider, it will appeare, that by the whore of Babylon, is meant, the present   Church of Rome: and this whore is said to be drunke with the blood of the Saints. The locusts  out of the bottomles pit, go to the kings of the earth, to stir them up to war against the Church of God. And these locusts are in all likelihood, swarmes of monkes, friars, and Jesuites of the Church of Rome. And we have found it by long and much experience, that they of the Romane Church, have long thirsted for the blood of Prince and people in this land.

Thirdly, we are here taught to exercise our selves in the duties of meekness, goodness, peace to all men. The prophet Isay saith; that men in the kingdom of Christ, shall not apply  their swordes and speares to the hurt of any as the Jews here do, but shall turne them to instruments of husbandry, as mattockes and sithes. Whereby is signified, that men truly regenerate, shall lay aside all purpose and minde of doing any hurt, and shall give themselves to do the good they can. Againe, he saith; that the wolfe and the lambe shall dwel together, and that there shall be no hurt in all the holy mount of  God. The devil by the sin of our first parents, of men, made us beasts, lions, wolves, tigres, beares, cockatrices: and Christ againe of beasts, hath made us his lambes and sheepe, in respect of meekeness and patience.

Fourthly, we are here taught, not to oppose  our selves against the Ministers of God, but without pride and fierceness, to yield subjection and obedience to their ministery. Isay foretels, that in the Church of the new Testament,  a little child, that is, Ministers, otherwise weake and silly men, shall by their doctrine, rule and guide wolves, Jeopards, lions; that is, fiery and cruel men by nature. My  people (saith the Lord) shall come willingly in the day of assembly: and, the sheepe of Christ heare his voice and follow him. The Jews arreign and judge the Prophets that are sent unto them: but we must suffer them in their ministery, to arreign and judge us, that we be not judged of the Lord. Againe, the Jews kill their teachers; but we must permit our teachers after a sort to kill us: for their ministery must be as it were, a sacrificing knife, to kill the old man in us, that we may be an acceptable offering  unto God.

Lastly, Ministers of the word, must learne hence, not to be troubled, if they be hated persecuted of men. For this befel the holy prophets of God, that in the City of Jerusalem.

The third point is, the manner or forme of their rebellion. In it I consider foure things. The will of God, against which the Jews rebel, I would: the will of the Jews rebelling, Ye would not: the concord of both, I, would, ye would not: the manner of Gods will. He wills their salvation in love, I would have gathered you as an hen gathereth her chickens: in patience, How oft would I? Before I come to handle these points in particular, I will set down a general preamble touching the nature of will.

Will, is a power of willing, nilling, choosing, refusing, suspending, which depends on reason. By power, I meane an ability or created faculty: and it is so properly in men and Angels: but in God only by analogy or porportion. Because his will is his essence or Godhead indeed. Secondly, Isay, it is a power of willing, c. Because to will, nill, choose, refuse, suspend, (that is, neither to will, nor to nill) are the proper effects of will, whereby it is knowne discerned. Lastly, I say it depends on reason, because it is incident only to natures reasonable; as God, Angels, men: and because, though it go against good reason, yet is it not without reason altogether. When a man knowes and approves that which is good, and yet doth the contrary; it is because it seemes good to him to do the contrary. And in every act of will, there are two things, Reason to guide, and Election to assent, or dissent.

Will hath his property, and that is the Liberty of the will, which is a freedome from compulsion or constraint, but not from all necessity. From compulsion: because compulsion and will be contrary, and where compulsion takes place, there will gives place: and will constrained is no will. Nevertheless, will and necessity may stand togither. Gods wills many things of absolute necessity, as the eternal generation of the Son, the proceeding of the holy Ghost, the doing of justice, and such like: and he wills them, with most perfect liberty of will. The good Angels, will their owne happiness, and the doing of justice, and that of necessity; for they cannot will to sin, or to be in misery: and all this they will most freely. Nay, the necessity of not sinning, is the glory and ornament of will; for he that doth good so as he cannot sin, is more at liberty in doing good, then he that can do either good or evil. When the creature is in that estate, that it willingly serves God, and cannot but serve God, then is our perfect liberty. Againe, the liberty of will, since the fall of man, is joined  with a necessity or sinning; because it stands in bondage under sin: in this respect, it is fitly

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tearmed of Augustine, the bond free-will. Wherefore  we may not imagine in the will, a liberty which is a freedome from all necessity. That this may the better appeare, let us consider the kinds of necessity. There is a simple or absolute necessity, when a thing cannot possibly be otherwise: thus we may say, there is a God, he is righteous, c. This necessity stands not with the will of the creature, yet doth it stand with Gods will, in whom an absolute necessity of holiness and goodness is joined, with absolute freedome of will. Againe, there is a necessity by violence or compulsion, and this abolisheth freedome and consent of will. Thirdly, there is a necessity of infallibility; or of consequence, when something followes necessarily upon a supposed antecedent, as namely  upon the determination decree of God.  This necessity and freedome of will, may both stand togither. For in the doing of a voluntary action, it is sufficient that it proceed of judgement, have his beginning from within the will, though otherwise, in respect of Gods will, it be of unchangeable necessity. The certenty of Gods decree, doth not abolish the consent of mans will, but rather order it, and mildly incline, or draw it forth. And the thing that is directly contrary to freedome of will, is compulsion: because it abolisheth consent.

The liberty of will, stands in a double power. The first is, when it wills any thing of it owne selfe, to be apt and able to nill the same; and  so on the contrary: it is called in schooles, the liberty of contradiction. The second is, when it wills any thing, to be able to will another thing, or the contrary. As for example, when God willed the creation of the world, he could have nilled the same: and when he willed the creation of one world, he could have willed the creation of more worlds. And this latter is called the liberty of contrariety.

Will by this liberty, is distinguished from the inclinations of natural Agents, which always show themselves in the same manner. Put matter to the fire, it burnes always, and it cannot but burne. Cast up a stone into the aire, it falls downe always, and cannot but fall downe. Secondly, will by this liberty, is distinguished  from the appetite of beasts: for it follows sense, and in choosing or refusing keepes always one order. The sheepe flies the wolfe: and all sheepe do so at all times, and in all places. Bees gather honey, and they do so always, and in all places, and they can do no otherwise. When the beast in the field chooseth one hearb, and refuseth another, there is a show of liberty, yet no true liberty. For that which it chooseth or refuseth once, it chooseth or refuseth always, in the same manner.

Thus much of the general nature of will; now I come to the points in hand. The first is touching the will of Christ, I would. According to the two natures of Christ, so be there two wills in him; the will of his Godhead, and the will of his manhood. Some think that these words are meant of the will of his manhood. For they suppose him here to speake as the minister of circumcision, and consequently, as  a man. This I thinke is a truth, but not all the truth. Because the thing which he willeth, namely, the gathering of the Jews by the ministery of the Prophets, was begun and practised long before his incarnation. Wherefore (as I take it) here his divine will is meant, or the will of his Godhead, which is also the will of the Father, and the holy Ghost.

This will is one and the same, as God is one: yet may it be distinguished on this manner. It is either the will of his good pleasure, or, his signifying  will. The truth of this distinction we may see in earthly Princes, who beare the image of God. A king determines within himselfe according to his pleasure what shall be done in his kingdom, and what not: this is his will. Againe, he signifies some part of his secret pleasure to his subjects, as occasion shall be offered: and this is also his will. Even so the pleasure of GOD within himselfe, and the significations thereof to his creature either in whole or in part, are his will.

The first is mentioned, Eph. 1. 5. where Paul saith the Ephesians were predestinate according to the good pleasure of his will. That it may rightly be conceived of us, I will set downe foure things. The first is, that this will is Gods purpose or deecree according to counsel. For in it these two concur, his counsel, and his decree. His counsel sees all things, and all the causes of them: His decree determines what shall be done, and what undone: and he determines according to his owne eternal counsel. Yet is not counsel a rule to his will. For there is nothing higher then his will, and his counsel also is according to his will which is goodness it selfe. And therefore by Paul, Counsel  is called the counsel of his will.

Secondly, in Gods will there is a Soveraignty, that is, an absolute power, whereby he is Lord of all the actions that he willeth, willing of himselfe without dependance from any, without impediment or controlement, what he will, when he will, how he will. Thus much is signified  in the parable, may I not do with mine own as I will? And by Paul alleadging Moses, I will have mercy on whom I will have mercy; teaching also, that we are at Gods pleasure, as clay at the pleasure of the potter. This must teach us when we thinke or speake of Gods workes judgements, to think speake with modesty sobriety, with admiration reverence, not daring to search into the reason of them, or think hardly of them, when they sound not with our reason, contenting our selves with this, that we know God to have a soveraignty in his will, to will at his pleasure, and his will to be good.

The third point is, that the will of God is the beginning or first cause of all things without exception, and of all their motions and actions: And it is a beginning 2. ways. First, in regard of the existence or being of things;

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Secondly, in regard of their goodness. That all  things in particular have their being from the will of God, as from the first efficient cause, I show it thus. God is of that power that no thing can come to pass which he nilleth, or which is utterly against his will: therefore, what soever comes to pass, comes to pass because he wills it either simply, or in some part. A wise governour of a family, or of an army, having all things in his owne power, suffers nothing to be done without his will, and he desires in the very smallest matters to have a stroke; and nothing hinders his desire, but his own weakness, which is not incident to the majesty of God. God by an unchangeable prescience, fore-sees all things that shall come to pass:  and therefore by an unchangeable will, he willeth the being of them. For Gods foreknowledge depends on his will. Not because God fore sees things to come, therefore they come to pass: but because according to Gods will, they are to come to pass, therefore he foresees them. Indeed there is in God, a knowledge of things that possibly may be, though they never be: and this knowledge goes before Gods decree. Yet the divine knowledge of things that certenly shall be, followes the will and determination of God. To proceede further: In that God willeth the being of all things, he makes them to be: for his will is ope rative, not severed from his power, but distinguished: his willing of any thing is his doing  of it: therefore it pleaseth the holy Ghost to signify the will of God by an operative word of comandement: In the beginning God said, let there be this that, and it was so: now this commanding word was his will. Againe, Man lives by every  word of God, that is, by anything that God in his pleasure wills to be our food. Things in respect of being must have dependance on the will of God, or on themselves, or on some other thing. If they depend on themselves for their being, they are gods: if they depend on any other thing without and beside God, that thing is gods also. It remaines therefore that all things acts in the world considered as acts, have their being by a dependance on God as  on the highest cause, or the cause of causes: this doctrine must be remembered. For it is the foundation of true patience: when we consider, whatsoever comes to pass befals us according to the will of God. Upon this ground  Job armes himselfe to patience; and David saith, I held my tongue and said nothing: because  thou Lord didst it. Secondly, this doctrine is the meanes of all true comfort, when we consider that all our afflictions are from the good pleasure of God. Thus did the primitive Church comfort it selfe, when it considered, that the Jews, Herod, Pontius Pilate, and the rest, did nothing against Christ, but that which the counsel  of God had determined before to be done: and it must be our comfort, that we are predestinate to  be made conformable to the image of Christ in afflictions.

Furthermore, the will of God is the beginning of the goodness of things. For a thing is nor first good, and then willed by God: but it is first willed by God, thus it becomes good: this is a manifest truth, I will not stand upon it. It may here be demanded, whence the evil in the creature, namely sin, hath his beginning. I answer, It comes of the will of the declining creature, and not from the will of God: yet is it not without the will of God. For though he will not sin properly because he hates it: yet doth he will the being of it in the world. For in respect of the counsel of God, it is good that evil should be. And God wills the being of sin a not because it is his will to effect, produce, or give a  being to it, but because b his will is to forsake his creature, not to hinder the being of evil when he may: c thus evil not hindered comes to pass. And whereas God foresaw it in his eternal counsel, and yet willed not to hinder it when he might, in effect he willed the being of it in the world; though simply he wills it not.

The last point is, that this will of Gods good pleasure being hidden from us, is not the rule of our actions of our faith. Moses saith, Secret things belong to the Lord our God: things revealed, to us and to our children. Hence it follows,  that we do may (with a submission) in our wills dissent from this will of God, before it is known to us, without sin. Paul would, by virtue of his Apostolical commission have preached in Asia Bithinia, God would not, because it is said, the spirit with stood him: yet did not Paul sin herein. One good thing may differ from another and that which the creature sometime willes without offence, God willeth otherwise by his most righteous pleasure. Samuel prays for Saul, otherwise then the  secret pleasure of God was; but when the decree of God was revealed to him, he then stayed his praying. Here sundry men are to be reproved that reason thus; If it be the will of God that I shall be saved, it shall so be, howsoever I live: therefore I will live as I list: they make the secret will of God the rule of their lives which should not be: because the revealed will of God is the Law, or the only rule of things to be done and believed.

Thus we see what the will of Gods pleasure is. Now this will is not meant in this text, how oft would I? For the pleasure of God cannot be withstood or resisted, Isa. 46. 10. My counsel shall stand, and I will do all my pleasure: But the will here mentioned, may be resisted, withstood, I would, ye would not.

The signifying will of God is, when he revealeth some part and portion of his pleasure, so far forth as it serves for the good of his creature, the manifestation of his justice or mer cy: this signifying will is not indeed the will of God properly, as the will of his good pleasure is, for it is the effect thereof: yet may it truly be so tearmed. For as the effects of anger without the passion are called anger in God: so the signe signification of his will, may be tearmed will.

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This will is propounded sometime more  plainely, sometimes more darkely. It is propounded more plainely three ways, by his word, by his permission, by his operation.

His word is his will, for so Paul saith, Prove what  is the good will of God. And it is not his decree or pleasure, but his signifying will: because it serves to declare manifest what is pleasing acceptable unto God, what is our duty, what he requires of us, if we desire to come to life eternal. For this cause, both the law the Gospel, and all the commandments, prohibitions, promises, threatnings thereof, are the signifying will of god. For commandments signify what we are to do: prohibitions, what we are to leave undone: promises, what good he will do unto us: thretnings,  what punishments are due to sin. Further more, by reason of the word, the ministery dispensation thereof is Gods signifying will. For by it God signifies his pleasure touching mens salvation. Divine permission is likewise the signifying will of God. For by it he signifies that he will not hinder the being of the thing permitted: consequently that the thing permitted shall come to pass.

Thirdly, every operation or work of God signifies what God will haved one, what must come to pass. For when a thing is done, we know thereby what is was the pleasure of God, considering nothing comes to pass without his will. When the signifying will is more darkly propounded, it is because some things appertaining to the said will, are concealed. And by reason of this concealment,  sometime there seemes to be a contrariety between the signifying will, the will of his good pleasure: but indeede there is none: the end why God doth so darkly signify pro pound his pleasure, is not to hurt or deceive, but to procure the good of his creature. Examples of this kind, there be in Scriptures 3. sorts. First of all, God somtimes propounds a commandment to men, and conceales the end of the commandment. For the ends of divine precepts are 3. one is Obedience, when God will have the thing commanded, to be done precisely as it is commanded: the other is Trial, when he wills not the thing commanded to be done absolutly, but only wills to make trial of the loyalty of his creature: the 3. is Conviction, when by commanding God intends to convince his creature of disobedience. Thus parents  somtime give precepts to their children, that must be done: sometime again they give a commandment, the doing whereof they intend not, but only intend thereby to make experience of the affection duty of their children. And somtime one man commands another only in way of conviction: as when the creditor saith to the bankrupt, pay thy debt, which he never looks for, which peradventure he minds to forgive. Divine precepts therefore be of 3. sorts, precepts of obedience, as the commandments of the moral law, precepts of trial, precepts of conviction. Now when Gods signifying will is propounded in a precept, the end of the precept is concealed, the pleasure of God is darkely signified. God  gives a commandment to Abraham, Offer thine only son Isaac. The end was only to try Abraham, this end was concealed, til Abraham was in doing the fact, for them the Angel of the Lord  stayed him, and said. Now I see Abraham feares God. And the very commandment, Offer Isaac, seemes to be flat contrary to the will of Gods pleasure or decree: for as it appears by the event, Isaac was not to be slaine: therefore the not slay ing of Isaac was decreed by God. Now then it may be said, why should God command any thing contrary to his decree? I answer, there is an apparent contrariety, by reason the end of the commandment was concealed; but indeed there is none. For as it was gods decree that Isaac should not be offered: so also was it his decree, that Abraham should be tried in offering of Isaac. And with this decree doth this comandement accord. For it is a commandment not so much of absolute obedience, as of trial, therefore it is a fit convenient means to accomplish Gods decree. The Lord by the hand of Moses gives a commandment to Pharao, Let the people go: yet Gods  secret pleasure purpose was, that he should not let them go. Here is contrariety in show, but indeed none. For it was also gods decree, to convince Pharao of rebellion hardness of heart: and to this end serves this commandment; because properly according to Gods intention it was a commandment of conviction: though Pharao for his part was to accept of it as of a commandment to be obeyed and accomplished.

By this doctrine the public Ministery of the word receives a just defence. Some are of opinion, it is a means to delude the world: because in it a commandment is given to all without exception to repent believe, yet grace to repent believe is not. But they are deceived. For the commandment, Repent and believe, though in the intent of the Minister it have only one end; namely the salvation of all, yet in the intention counsel of God, it hath divers ends. In them which be ordained to eternal life, it is a precept of obedience: because God will enable them to do that which he commandeth: in the rest it is a commandment of trial or conviction, that to unbelievers their sin might be discovered all excuse cut off. Thus when the precept is given to believe, and not the grace of faith, God doth not delude, but reprove convince men of unbeliefe, and that in his justice.

The second example of the signifying will of god darkly propounded, is when God propounds his promises, concealing the exception or condition thereof, Ye shall rule over the fowls of the aire, the  fishes of the sea. c, And of Jerusalem the Lord saith, This is my rest for evermore: the promises  take no place now; yet there is no contrariety in Gods will, because the said promises must be understood with their exceptions; unless ye fall from me, and provoke mine anger by your sins.

The third example is, when God propounds his threats, concealing the conditions and exceptions thereof. I will, saith the Lord, deliver you no  more: and it was his pleasure afterward to deliver  them againe and againe. Let me, alone that my Qqq

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wrath may wax hot: for I will consume them: and he  spared them at the prayer of Moses. Yet forty days Ninive shall be destroyed: for all this Ninive was spared, not destroyed: We may not here so much as dreame of any change or untruth in God. For all threatnings denounced, must be understood with this clause, Except ye repent  turne unto me. And this exception God conceales, that he may the better terrify mens consciences, so prepare them to true repentance. Isa. 38. 1. The Lord saith by the Prophet to Ezekias, Set thine house in order, for thou shalt die not live: and yet he lived 15. yeares after. Here God conceales his own pleasure, in lengthning the days of Ezechias, and signifies what shall betide him in respect of nature, and the helpes  thereof. In all these examples we may not surmise any fraud or double dealing in God. For he doth not speake one thing, and minde another, after the fashion of hypocrites: but he coceales part of his will, reveales part: and this he doth not for the hurt of any after the manner of the deceivers, but for the good of men.

Thus much for the signifying will of God: now I come to the text in hand. The wordes, I would have gathered you, are not to be understood of the decree of God, but of his signifying will, and namely of the ministery of the word. For when God sent his word to Hierusalem by his Prophets, he thereby signified that it was his pleasure and will to gather and convert them. And he is said to will the conversion  of the Jews in and by his word, two ways. First, because he approved it as a good thing in it selfe, being agreeable to his goodness and mercy. Secondly, because he commanded and required it of them as a duty of theirs, and as a thing necessary to salvation. Some may haply say, it is a point of hard dealing, for God to command the Jews to do that which they cannot do, and to complaine because they are not gathered: and that a master might as well command his servant to carry a mountaine upon his backe, complaine because it is not done. I answer thus: If a master could give to his servant power ability to carry a mountaine, he might then command him to do it:  if he should by his owne default lose this ability, the said master might stil command him complaine, if he did not the thing commanded. And this is the case with God. For he gave all men grace in our first parents to obey any of his commandments: this grace in them we have cast away, do not of our selves so much as desire it of God: and God for his part is not bound to give us this grace againe. He therefore may justly command us to turne unto him, though we now be unable to turne.

If we compare this text with Esa. 6. 10. they may seeme to be contrary. For here Christ saith, I would have gathered you: there he saith, Harden them that they be not gathered and converted. God therefore seemeth to will and not to will one and the same thing. Ans. There is but one will in God: yet doth it not equally will all things, but in divers respects it doth will and nill the same thing. He willeth the conversion of Hierusalem, in that he approveth it as a good thing in it selfe: in that he commands it, and exhorts men to it: in that he gives them outward meanes of their conversion. He wills it not, in that he did not decree effectually to worke their conversion. For God doth approve, he may require many things, which nevertheless for just causes known to himself, he will not do. The confirmation of the Angels that fell, God approved as a thing good in it self, yet did he not will to confirme them. A Judge in compassion approves wills the life of a malefactor: and yet withall, he wills the execution of justice in his death: Even so God sometime wills that in his signifying will, which he wills not in the will of his good pleasure.

By this which hath beene said, we learne, that where God erecteth the ministery of his word, he signifies thereby, that his pleasure is to gather men to salvation. In this regard the Prophet Esay saith, Isa. 49. 22. that the preaching of the Gospel, is a banner displayed, that all nations may come unto it. All this is verified in this our English nation. For more then forty yeares hath God displayed this banner unto us, and more then forty yeares hath he signified in the ministery of his word, that his will is to give mercy salvation unto us. First therefore we owe unto God all thankfulness praise for this endles mercy. Secondly, we are to reverence the ministery of the word, in as much as God signifies his good will unto us thereby, and we are in all obedience to subject our selves to it: and for this cause we must suffer our selves to be converted and gathered by it. Subjects use to reverence the letter of their Prince, how much more then must we reverence the letter of the living God, sent unto us, that is, the ministery of the word, and conforme our selves to it? Thirdly, hence we learn to fore-see our miserable condition in this land. For though God for his part have long signified his will unto us, touching our everlasting good, yet there is nothing to be found in the most of us, but a neglect or contempt of the Gospel: and in most places men are weary of it, as the Israelites were of Manna. What, wea ry of the goodness of God, that offers and pro claimes mercy unto us? yea verily. And the more weary we are of this, themore weary we are of our owne happiness, and consequently hasten to our owne perdition.

Secondly, it is to be observed, that the rebellion of Jerusalem is against the signifying will of Christ, when he saith I would, ye would not. And hence it followes, that the signifying will of God is the rule of our obedience, and not the unrevealed will. And therefore so oft as God signifies unto us his will pleasure, we must yield our selves in obedience to it. Now God signifies his will 3. ways (as I have said) by his commandments and prohibitions, by his permission, by his operation. Therefore

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Therefor when he commands, we must obey:  when he forbids we must also obey: when he permits any evil, we must be content. Lastly, when God doth any thing, and brings it to pass, he signifies his pleasure: and we must obey. We are bidden to say, Thy will be done: this is not only the will revealed in his word, but also his will revealed by any event. For when any thing comes to pass, it comes to pass because it was the will of God. Furthermore, this signifying will must be the stay and ground of our patience comfort. For when a thing is come to pass, the will of God is past upon it, he hath signified his pleasure: as for example, when a man is slaine, the will of God is past upon his life: he hath revealed his pleasure  touching his death. Upon this consideration in all events, are we to stay our mindes.

Thirdly, it appeares hence, what mind must be in the Ministers and teachers of the word. They must put away all blind respects of profit and praise, and simply with honest hearts apply themselves and their ministery to this end, that they may gather a people to God; for that which is the minde of the master in any business, the same must also be the minde of the servant: the minde of the master is here set downe, How oft would I have gathered you?

Thus much of the will of God; now let us come to the second point, to consider what is the will of man. That this may appeare, two things must be handled, the nature of mans   will, and the strength thereof. Of the nature of will, I spake something before generally, there is yet somewhat more to be added. The nature of mans will may be gathered by the practise thereof. The practise of will stands in five things: the first is the action of the minde, namely, a consideration of the things to be done, and the end thereof: the second is Deliberation of the divers meanes, whereby the fore-said thing may be done: the third is, after deliberation a determination what shall be done. The fourth action is proper to the will, and that is election, whereby the will upon determination of the minde, chooseth or refuseth, that is willeth what shall be done, what not. The fift is, that the will in all her elections, keepes and maintaines  her liberty. Because when it wills or nils any thing, it moves it selfe freely of it selfe to will or nill, without any external compulsion: and when it wills any thing, it so wills, as still retaining a natural aptness to nill the same: and when it wills any one particular thing, it remaines still apt not to will it, but to will another thing, or the contrary.

Againe, the will of man must be distinguished from the power of man, whereby he doth any thing. Will and power in God are only distinguished in our conceiving, being indeed one and the same thing, namely, the essence of God. And therefore what God can will, he can do: what he willeth, he doth, and his willing of any thing, is his doing of it. It is not so in man, who can will that which he cannot do; as Paul saith, To will is present with me, but I cannot do  that which I would. Will therefore is one thing, and power to do the thing willed is another.

The second thing to be handled, is the strength of will, that is, what will can do, what not; and how far it extends it selfe. That this may appeare: Will must be considered according to the foure estates of man, the estate of innocency before the fall, the estate of corruption after the fall, the estate of regeneration after conversion, and the estate of glory after this life.

In the estate of innocency, the will of man is a power of willing either good or evil. For God gave Adam a commandment, in which he forbad him to eat of the tree of knowledge of good and evil. Adam therefore could either keepe or breake this commandment. This reason holdes not in us since the fall, yet doth it holde in Adam: because with this commandment he received the power to obey: and that he could not obey, it appeared by the event; because he did not obey. Ecclesiastes saith, Eccl. 7. 31. God made man righteous: there is the power to will that which is good: and they found many inventions: there is also a power to will that which is evil. Moses saith to the Israelites, I set before you this day life or death, blessing and cursing: therefore choose life, that thou and thy seede may live. Deut. 30. 19. These words are a sentence of the law, telling what we ought to do, not what we can now do, but what we could do by the gift of creation before the fall. Here a difference of powers must be made: the power to will that which is good, was a gift put into Adams heart by God: and the power to will that which is evil, was in him before his fall, not a gift, but only a possibility to will evil, if he should cease to do this duty. And thus had he power to will both good and evil.

In Adams will there were two things, Liberty and Mutability. Liberty was two-folde. The first is a liberty simply to will, or to nill, or to suspend. And this is liberty of nature: because it is founded in the nature of will, from which it cannot possibly be severed; and therefore it still remaines in the damned spirits: because, where this liberty is wanting, there is no will.

The second liberty is a liberty of grace, which is a power to will or nill well, or to will that which is good, to nil that which is evil. This liberty is founded, not in the nature, but in the goodness of the will. By goodness I meane the holiness of the will, which is the image of God. And here we must take heed of the opinion of some, who thinke that Adam was created and placed in such a condition, in which he was neither righteous, nor unrighteous, but in a meane betweene both. But this is directly contrary  to the Apostle, who saith, that men was created in righteousness and holiness. And by this meane in the first instant of Adams creation, he wanted liberty of grace. Againe, by reason of this second liberty, Adam had a further liberty from sin, a liberty from misery.

The changeableness of Adams will appeares Qqq2

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in this, that thogh it was created in goodness,  yet was it made changeably good. For such was the goodness and inclination of his will to obey God, as might be altered changed by force of temptation. The cause of this mutability must be considered, and it is this; That a creature righteous by creation may remaine eternal and constantly righteous, two favours  or helpes of God are required: the (a) first is, a power to persevere in goodness. Without this power the creature of it selfe ceaseth to be good. The (b) second is an act or deede, and that is the will to persevere, or perseverance it selfe. This also is required with the former, for God gives not only the power, but also the will the deed, and the creature doth not the good which it can do, unless God cause it to do the said good, as he causeth it to be able to do good. Both these helps the good Angels have,  and therefore they stand. And as for Adam, he received of God the first helpe and not the second. For beside the goodness of his will he received of God a power constantly to persevere in goodness, if he would: yet the act of perseverance was left to the choice and liberty of his own will. We may behold the like in nature. God creates the eye, puts into it the faculty off-eing, withal, he adds to the eye necessary helpe by the light of the Sun: as for the acte of seeing, it is left to mans liberty: for he may see if he will, and againe if he will, he may shut his eyes. The Physician by art procures an appetite: this done, in the next place he provides convenient food; yet the act of eating is in the pleasure of the patient: for he may  eat if he will, if he will he may abstaine. And thus God gave Adam the power to persevere in righteousness, but the will he left to himself,

It may be said, If Adam received power to do good if he would, and not the will to will that he could, he then received not sufficient grace. I answer, he received sufficient for the perfection of his nature, for the full obedience of the will of God, and for the attainement of everlasting happiness, if he would not be wanting to himselfe: but he received not sufficient grace for the causing of the immutability of his nature: neither was it of necessity to be given to a creature. A Gold smith intends to  make a jewel of greatest value and price: he compounds it of golde, pearle, and precious stones: when he hath brought it to perfection, he doth not put this condition to it, that if it fall, it shall not be bruised or broken. And God created Adam in all perfection, and gave him a power ability to continue in the said perfection, if he would: yet did not he put unto his nature this condition, that he should be unchangeable unalterable, when it should be assailed by the force of outward temptation.

The use of the former doctrine. In Adams example, we see the weakeness of the excellentest creature in it selfe without the grace of God: For Adam having power to persevere, could not for all this, act or put in execution the said power, without the further helpe of God. He could fall of himselfe, he could not stand or rise againe: he could not avoide the least evil, but as he was helped of God. We therefore being sinful wretches, much more are to acknowledge our infirmity, and to ascribe all we do or can do that is good, to the grace of God. Thus have the godly always done. The lewes in their repentance say: Convert thou me, and I will convert, Jer. 31. 18. The spouse of Christ, Cant, 1. 3. Draw us, we will run after thee. David saith, Psa. 119, 37. Incline my heart to thy commandments; turne mine eyes from the beholding of vanity, and quicken me in thy prenepts. August. saith, Give that which thou commandest, and command what thou wilt. We are to God as the sicke man to his keeper, who saith; Take me up, and I will rise: holde me, I will stand. In regard of this our faculty, it is the best for us to deny our selves, and by faith to depend on the providence and mercy of God.

Again, such as believe in Christ have great cause to be thankful to God. For they have the beginnings of further grace then ever Adam received. He received only the power to  persevere in his happy estate, if he himselfe wold: but they that believe beside the power of perseverance, receive the will and the deed. Paul saith, Worke your salvation with fear trembling: and then he adds, Phil. 2. 13. It is God that workes in us the will and the deed, whereby we run the race to eternal life.

In the estate of corruption two things are to be considered or mans will, the first what it can do, and how near it comes to the doing of a good worke. The second, what it cannot do. For the declaratio of the first, two things must be considered in corrupt will; a liberty, a possibility. The liberty is a certen freedome to will or nill, or to suspend. For this liberty is remaining since the fall of Adam, is natural to the will, from which it cannot possibly be severed. This liberty is large, and shows it selfe in three kinds of actions; natural, humane, ecclesiastical. natural actions are such as are common to men and beasts, as to eat, drinke, sleepe, smell heare, tast, move: common experience declares a freedome to will in all these actions. Humane actions are such as are common to all men: I may fitly reduce them to three heads. The first is, the study and practise of arts, trades, or occupations, professions of all kindes. And that man hath freedome to will in all these, experience testifies. The second is, the goverment of societies, namely of families and commonwealths. The Lord said to Cain of Abel, Gen. 4. 7. His appetite shall be subject to thee, that is, in freedome of thy will thou shalt rule over him, and his will shall be subject to thine. Peter said  to Annanias, that the giving, or the not giving of his lands was before he gave them, in his own liberty. And Paul saith, 1. Cor. 7. 37. that the father hath power of his own will to give or not to give his child in marriage, as he shall see occasion. The third is the practise of civil virtue,

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justice, temperance, liberality, chastity. To this  purpose Paul saith, Rom. 2. 14. that the Gentiles do the things contained in the law, and that by nature. For outwardly to be chast, just, bountiful, and so forth, is in the power of natural and corrupt will. It may be said, that these things are the gifts of the holy Ghost. I answer thus: the gifts of the holy Ghost are two-fold, gifts of restraint, and gifts of renovation. Gifts of restraint are such as serve only to keepe in the corruption of nature, not to mortify or abolish it. And they are common to all men both good and bad, and serve only to maintaine outward peace, and comely order in the societies of men. Of this kinde are civil virtues. Gifts of renovation, are such graces of the holy Ghost, as serve not only to restraine the corruption  of the inward man, but also to mortify it in the roote, and to make a change of our sinful nature. Now virtues of this kinde are only incident to such as are in Christ.

The third kinde of actions are Ecclesiastical, namely, such as pertaine to the outward duties of the worship of God. And there is also a liberty of will in them. For corrupt and sinful  man, hath power and liberty to thinke of God, and to thinke many things of him, good  in themselves: power to reade and search the Scriptures: power to speake and talke of the word of God: power to come to the congregation  and heare a sermon, as the Athenians did: power to conceive a zeale (I say not a good zeale, but only a zeale I say) for the maintenance of outward duties of religion. Paul saith,  Rom. 10. 2. that the obstinate Jews had a zeale  of God, and were followers of the justice of the law; and that himselfe being a Pharisee unconverted, was unreprovable in respect of the law of God, Phil. 3. 6. Thus far can man proceed by the freedome of corrupt will and the devil by natural  strength goes somewhat further. For he is said to believe: and he conceives his faith, not by illumination of the Spirit of God, as man doth, but by the remainders of the light of nature, by the power which yet remaines in his corrupted will. For we may not suppose, that since his fall he is inlightened by the spirit of God in any thing.

Thus we see what is the liberty of corrupt  will. We must yet further conceive it to be full of weakeness and imbecility, which I will express in three rules.

The first: That which the will can will, it cannot  do, unless God will. Hereupon Saint James bids us say, We will do this or that, if God will.  And Paul wishing that he might have a prosperous journey to Rome, adds this clause, By the will of God. Herod, Pontius Pilate, and the  Jews, did nothing against Christ, but that which the counsel of God had determined before to be done.

The second; That which the will can will, it  cannot do without the helpe of God: for in him we live, move, and have our being. This helpe is two-fold, Preservation of the will both for power and act, and the Direction thereof, whereby it is ordered applied to the thing it willeth.

The third; Often the will neither willeth nor doth the things it can will and do, because it is hindered. It is hindered sometimes by the minde that misleades the will: sometimes againe by the worke of Satan. Thus Paul saith, That Satan hindered him from comming to Thessalonica.

The use of this doctrine is two-fold; first the liberty of the will is the condemnation of the world. For in civil ecclesiastical actions men do not that which they can do: so far be the most from doing that which the Gospel requires, that they do not that which nature can do. Some pleade, that if they be ordained to salvation, they shall certenly be saved, otherwise not: and therefore they say, they will leave all to God, and live as they list: but this shall be their condemnation, that they have not lived according to civil virtue as they might, they come not to the Church, they search not the scriptures, nor here sermos: in a word, they use not the good means of salvation so far as they are able to use them by the strength of nature.

Secondly, the weakness of will in his liberty, must teach us to abate our pride, and to humble our selves: because we cannot do any thing, no not so much as move hand, foot, or finger, without the helpe of God. Jeroboam when he had stretched out his hand to lay  hold on the Prophet, could not so much as pull it in againe. And this consideration must likewise move us to be thankful to God, because the actions we do, we do by him.

The second thing to be considered in the corrupt will, is (a) a Possibility of willing that which is good. This Possibility is a certaine  condition of the will, whereby it can will that which is good, after that God hath prevented us with his grace. A stone is not of this nature, neither is the beast, because they are creatures unreasonable, wanting both will and understanding: and therefore no way capable of grace: whereas man in that he hath will and understanding, hath a possibility of doing that which he cannot do. The Fathers in this sence say, To be able to have faith is nature, to have faith indeed is grace.

Hitherto I have showed what will can do in the corrupt estate of man: now let us see what it cannot do. And because here the maine differences come to be considered, between us the Church of Rome; I will first lay downe a sure ground, then build upon it: I he ground is this: Though liberty of nature remains, yet liberty of grace, that is, to will well, is lost, extinguished, abolished by the fall of Adam. I prove it thus: Liberty of grace is founded in the goodness of integrity of the will: now this goodness of the will is abolished by the fall of Adam: and therefore the liberty it self that is founded thereon. That the goodness or integrity of the will is lost, I cofirme it thus: That which we put on in our conversion, we want by nature: we put on this goodness in our conversion. For in it we put on Qqq3

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the new man created according to the Image of God  in justice and holiness, as Paul saith, Eph. 4 24. Againe, if all the motions and inclinations of the heart be evil, and only evil, and continually evil, there is no goodness in the heart: but the first is true: For the Lord saith, Gen. 6. 3. that he saw the frame of the thoughts of the heart to be only  evil continually. Paul makes three parts of man in the estate of innocency, the body, the soule, the spirit, that is, the image of God wrought by the spirit, being the ornament and glory of both the former. Now since the fall, the spirit is turned to flesh: for what soever is borne of flesh is flesh (saith Christ, Joh. 3. 6.) that is, wholly flesh, and only flesh: and the natural disposition  of the flesh is to lust against the spirit; what goodness then can be in the will? He that must enter into the kingdom of heaven must first be borne againe: now looke as it is in the first birth, so is it in the second. In the first, an imperfect man is not made a perfect man, but that which is no man is made a man: even so in the second birth, he that is a sinner, and hath nothing in him to please God, is made just and righteous. For regeneration is not in respect of the substance of body or soule, or in respect of the faculties of the soule, but only in respect of the goodness thereof, which is a conformity to the will of God. And if there be any part or portion thereof yet remaining, there cannot be a new birth, but only a repairing  of that which is decayed with a confirmation and increase of it.

The second reason. There is (a) no power or  aptness in the will corrupted, to will that which is truly good. Therefore liberty of grace to will well is lost. The minor I prove thus: Eze. 36. 26. A new heart also will I give you, 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. Here two things are set downe distinctly. The first, that the new and fleshy heart is the gift of God, that is, an heart ready and apt to give obedience. The second, that there is in us no aptness or ability to receive this gift of God: because our hearts are stony. God therefore  gives the fleshy heart, and the aptness to receive this gift, by taking away the stony heart. Christ saith, that none can come unto him, unless the Father draw him. Now if there were in us by nature the least power or aptness to come to Christ, then drawing were needless, (for that argues obstinate rebellion) it were sufficient to succour, helpe, and confirme the fore-said power, without anymore adoe. Saint Paul saith, that the wisdom of the flesh, that is, the best inclinations and motions of the mind of a natural man, are not only enemies, but even enmity to God. Now in enmity, there is nothing but hatred and contempt of God. And in the hatred of God, what inclination or aptness can there be to love and obey him? Againe Paul saith, The natural man is not capable  of the things of God: for they are foolishness to him: neither can he know them, for they are spiritually discerned. In the mind of a natural man there be two things to be considered, the act, and the power of knowing and approving that which is truly good. And here Paul gives his sentence of both: of the act, that the minde cannot know the things of God: of the power, that the mind hath no capableness or aptness  to acknowledge or approve them; as a little vessel hath no aptness to receive a great quantity of liquor. Againe, we are not apt or sufficient of our selves to thinke a good thought as of our  selves, but our sufficiency is of God. Therefore nature corrupted wants ability so much as to thinke a good thought: much less to will that which is good. Againe Paul tells the Ephesians, that they were dead in sins and trespasses.  And this death or deadness is not only in respect of the performance of that which is good, but also in regard of power to performe it. For if the least power to do good remain since the fall, man is not dead as yet, but dying or drawing on, because as yet some portion of spiritual life remaines. And if this be so, how are we  quickened together with Christ? and how is it a wonder, that the dead heare the voice of Christ? Joh. 5. 25. Againe Paul saith to the Ephesians, Eph. 5. 8. that they were once darkness, but now are light in the Lord, Now in darkeness there is no aptness at all, either to give or to receive light. But how were they made light? without any worke or co-operation of theirs: even as in the creation light was taken, not from some  other precedent beginnnings of light, but out of darkness, which conferred nothing at all to the being of light.

The third reason: There is not only an impotency to good, but such a forcible proneness disposition to evil, as that we can do nothing but sin. Jeremy saith, that the heart of  man is wicked above all things, who can know it? Paul saith, that the Romans were once servants  of sin, and free in respect of righteousness: and of himselfe, that the law was spiritual, he carnal  sold under sin. And of unrepentant sinners he saith, that they are in the snare of the devil according  to his will. And this disposition of which I speake, is not to some few sins, but to all sins without exception because, as every man takes of Adam the whole nature of man; even so he takes the whole corruption of mans nature. And where this huge and horrible mass of corruption takes place, there all inclination and power to goodness must needs give place. It may be objected, that if the will be in bondage under sin, it hath lost his liberty quite. I answer; not so: for both may stand together. The prisoner though he have lost a great part of his liberty, yet hath he not lost all: for within the prison he may (as he will) either sit, stand, lie, or walke. And though he which is captive to sin can do nothing but sin, yet may he in sinning use his liberty: in the divers kinds of evils intended, show the freedome of his will.

The fourth reason, All the goodness we have and all we can do that is pleasing to God, is

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wholly in Scripture ascribed to God. He that  is the child of God, is borne of God: not of  blood, that is, not of natural generation: not of the will of the flesh, that is, not of the power and inclination of natural will: not of the will of man, that is, the heroical inclination of excellent  men. We are the workemanship of God created in Christ to good workes. Now the creature confers nothing to his creation, which is wholly from the Creator: because to create is not to make something of something, but something of nothing. Christ saith, without me ye can do nothing. And the reason is there rendered;  Because Christ is the vine, and they which believe are vine-branches: which bran ches, that they may bring forth good fruit,  must first be set into Christ, then draw their sap, that is, power to do good from him.

Patrons of nature against the grace of God, alleadge foure special reasons for liberty of will in moral acts, that is, in things and actions good according to the moral law. The first is this: God hath given sundry commandments to man since his fall, some pertaining to the law, some to the Gospel, as commandments to turn unto God, to believe, to repent. And all commandments are given in vaine, unles there be freedome of will to do them, or not to do them. I an swer first, these commandments set not downe what we can do, but what we should do: they signify, not our ability, but our office duty,  whereby we should please God and come to salvation, And if the commandments be impossible, it is not Gods fault, but ours: for they are not impossible to created but to corrupt nature: secondly, thogh we cannot will to do that which God commands, yet are not his commandments idle. For they are the instruments and meanes of the Spirit of God, whereby he effects in us the good he commands.

The second objection. We are bound to give unto God an account of all our doings in the day of judgement, and this were not equal, unless we had power to will both good and evil. I answer, it sufficeth to bind us to a reckoning, that once we had liberty in Adam to will either good or evil. And all men since the fall have some measure of liberty of will: the wicked  liberty in sin: the righteous liberty in duties of righteousness.

The third objection from testimonies of  Scripture. It is alleadged that the Samaritane, which lay wounded betweene Jericho and Jerusalem, is a figure of mankind halfe dead in sin. I answer, that in parables nothing may be gathered that is beside the scope thereof: and the scope of this parable is nothing else; but to show who is our neighbour. Againe, we grant that liberty of will is not abolished, but wounded: Because thogh liberty of grace to will well be lost, yet liberty of nature to will, still remaines. Againe, the words of Christ to the Angel of Laodicea are objected; Behold  I stand at the dore and knocke: if any man open, I will come in. Here (say some) to knocke, is the worke of grace, and to open, the worke of free-will. I answer, that the words, (if any man open) are conditional: and therefore determine nothing of power of will either to or fro. Again, the words set not down what the Angel is able to do, but what his office is, and what he can do by grace. Furthermore the place of Deuteronomy is objected, The word which I command thee, is near thee, that thou mayest do it. But in these words Moses sets  down, what the Israelites can do by the grace of a Mediatour, who fulfilling the law for us, and giving grace to obey the same; makes the commandments of the law (which otherwise are impossible) to be easy. Thus Paul hath expounded this text, Rom. 10. 8. where he signifies, that sentences of the law must not legally, but evangelically be understood of them that are in Christ, and fulfill the law by him.

The fourth objection. When manis converted, he is not converted against his will: for then God should deale with a man after the manner of a stone or a beast. Therefore he which is converted, is converted with the consent of his owne will. Ans. This consent is not of our selves, but of God. For as the conversion is of God, so is the will to be converted. Of this point, more afterward.

Upon the ground formerly delivered, sundry questions of great moment are resolved. The first is, whether a natural man or an infidel, can by the freedome of his will, without faith, and without the helpe of God, do any worke morally good, that is, a worke in which there is no sin: they of the Church (a) of Rome  for many hundred yeares have answered, yea: for they confidently teach, that a man pressed with no temptation may without faith by the special helpe of God, without it, by his owne strength so do that which is morally good, that no sin at all be committed therein. We answer, no: that upon sufficient warrant. For such as the beginning of an action is, such is the action it selfe: now the mind and will of man are the beginnings of all their actions: in them there is no ability to think or to will that which is truly good, but a continual disposition to the contrary. All actions therefore proceeding thence are only and continually evil. Upon this ground Paul saith, that to the uncleane, the use of all things is uncleane: And Christ saith, that an evil tree  can not bring forth good fruit. And, Whatsoever is not offaith, without exception, is sin. To this doctrine always subscribed the Orthodox ancient Church. The Arausican Councel saith, It is from the gift of God, that we keepe our feete from injustice: And, that a man (a) doth no good things, which God enables him not to do. Cyprian saith, All we can do is Gods. Hierome saith, Without Christ every virtue is but a vice. Gregory, If faith be not first wrought in our heart, other things cannot be good, though they seeme to be so. August. saith expressly, that all the works of unbelievers are sins: because whatsoever is not of faith, is sin. And he saith thus of Qqq4

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Pelagius the heretic: Somtimes he poyzed the   power of the will with such equal weights in even ballance, that he might determine how it availed somewhat to cause us not to sin: which if it be so, there is no place reserved for the helpe of grace, without which we say, free will hath no force at all in causing us not to sin. In this speech there are two things worthy observation. One, that (in  Augustines judgement) free will of it selfe hath no force at all to cause man not to sin. Of the same mind is the master of the sentences, who saith, that man before he be repaired by grace, cannot but sin; though the Schooles afterward, for the most part dissent from him. The second, that it was the heresy of Pelagius to teach, that freewill somewhat availeth to  cause us not to sin. With this jumpes the  determination of the Councel of Trent, when it saith, Let him be accursed, that saith, all workes done any before justification, are sins indeed. For thus it insinuates closely, that will, before the grace of justification, partly holpen, and partly of it selfe, can do that which is good, at the least morally, as they speake. And this is the resolute sentence almost of all Papists. I doubt not therefore to avouch that the present religion of the Church of Rome revives in part, the heresy of Pelagius, and in these last days propounds it againe to the world with new varnish and fresh colours. To avoide this  charge, they answer the place of Augustine before alleged, thus. When Pelagius saith, the  will is of force not to sin, his meaning (say they) was, that will was of force to cause us never to sin through the course of our lives. I answer againe; Augustine, who knew the meaning of Pelagius, speakes not only of the life of man, but even of particular actions,  as appeares by these words, He that prays, Leade us not into temptation, prays that he may not do any evil. Vincentius Lyrinensis tooke this to be the heresy of Pelagius, that man by his own free will might do some good things. For these are his words: Who before that profane  Pelagius, did ever presume that the virtue  of freewill was so great, that he did not thinke the grace of God was necessary for the helping of it in the doing of good things according to every act?

It is objected to the contrary, that Infidels can do things of the law which are good: that they have been and are indued with many virtues, which are the gifts of God. Ans. Infidels may do things good in their kind, but they cannot do them well: because they apply them to wronge ends, as honour, profit, pleasure. And a good thing done to a wrong end, ceaseth to be good, is evil in the doer. Again, the virtues of the heathen, as they are of GOD, are good; yet as they are used, or rather abused of men, they are turned to sins.

It is alleged, that wicked Pharao did a good worke, when he said, I have sinned, the  Lord is righteous, I and my people are sinners: pray for me, c. Answer. The confession is good in his kind, but not good in Pharao: because it proceeded not of love to God, but of feare of punishment; and it was made in hypocrisy, because afterward he hardened his heart.

Further it is alleadged, that Nebuchadnezar  a heathen man was rewarded of God for sacking of Tyrus: and that God would not have rewarded him, if his worke had beene a sin. Ans. The reward was temporal; and he was rewarded for his labour only, and not for the goodness thereof.

Lastly, it may be objected, that if we can not do good workes by freedome of corrupt will, then all our actions, our eating, drinking, sleeping, buying, felling, and whatsoever we can do, is sin: and no sin may be done, therefore nothing must be done. Ans. Actions before named, incident to the life of man, are not sins of themselves: for then they might not be done at all; but they are sins only in respect of the manner of doing: because they are not done in obedience to God; and referred to him as to their right end, but by-ends are propounded. And this is the condition of e very man til he be converted, that he can do nothing but sin and displease God, even then when the action is praise-worthy before men.

The consideration of this doctrine serveth to correct the erronious oponion of many, who thinke themselves in good case and highly in the favour of God, because they are no thieves, murderers, blasphemers, adulterers, c. But alas they are deceived; there is matter enough of condemnation within them, though they be no outragious malefactours. For all they do is sin before God, till they be renewed by grace. In eating, drinking, slee ping buying, selling, in all they do, they sin. Not that eating, drinking, sleeping, buying, selling, are sins in themselves, but because they faile in the right manner of doing these actions.

Secondly, in that we can do nothing but sin till we be regenerate, we are taught to acknowledge our bondage under sin and Satan: yea; we must labour to feele this bondage; and to groane under the burden of it. This being done, we must go further yet, and with hungring and thirsting hearts seek to the Mediatour Christ, who preacheth deliverance to captives, and withall giveth deliverance from sin, Satan, hell, death, condemnation, to all such as with touched and bruised hearts fly unto him.

The second question is, Whether a natural man by the power of his will may be able to resist overcome a temptation. The Papist answers, that he is able to overcome lesser easier temptations of himselfe; yea, greater too,  if he be helped by God: that sundry temp tations do not exceed the strength of mans nature. But we are to hold, we teach the contrary, that the will of man since the fall of Adam cannot overcome so much as the least temp tation. Because the power whereby a temptation should be overcome, is lost and abolished,

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that is, the power to nill that that is evil, to  will that that is good. And where is no power to resist, there can be no resistance. When we pray to God, and say, Leade us not into temptation, we acknowledge that there is no temptation at all that we can of our selves withstand without the helpe of God. Peter bids us Resist Satan our adversary: and he shows the  right means when he adds these words, steadfast in faith.

It is objected, that a natural man can either sin, or not sin. I answer; Tis true in regard of actions pertaining to outward governement, and in regard of open sins, murder, theft, adultery, c. yet not always true, but only at sometimes. For even the righteous sometime fall into open offences. And though  the natural man occasioned to sin, abstaine from open offence, yet gets he no victory. For though he avoide the outward act, yet can he not avoid the wicked inclination of his heart. And the abstinence from outward sin, is not without sin. Because it proceeds from a person unreconciled to God, it hath not his beginning from faith: againe, it is for by-respects, for the getting of a praise, the avoiding of open shame, and not for the honour of God.

The third question is, whether an unregenerate man by the power of his will can observe the law, though not fully, yet in respect of the substance of the act. The doctrine of long time hath been in schooles Church, that he can: and that by his owne strength, he  may keepe all the moral precepts, so as no sin be committed, (a) for some short space of  time. But the truth is, he can not. For if we grant and suppose an action, we must presuppose the ground and beginning thereof. Now the integrity or sanity of will, whereby it was able to will that which is good, is the ground of a good act: and it is lost: and therefore there can be no keeping of the law in respect of substance. The substance of the first table is, to love God with all the heart, soule, strength: and the substance of all negative  commandments is, Thou shalt not lust. And the natural will cannot possibly reach to the doing of these. It is alleadged, that a natural  man may give almes and do justice to others, and such like. I answer, in the substance of any duty commanded there be two things, the act to be done, and the manner of doing it: that is to do it in faith, with a mind to obey God, and to intend his honour thereby. And this manner of doing a worke is the forme of every worke, that makes it to be good indeede: and without it, workes commanded in the law, are but as a body without life or soule, or as matter without forme. Will therefore is unable to observe any one commandment in his owne entire substance.

And it must be remembered as a maine ground, that the law beside external duties requires inward obedience, in knowledge of God and his will, in faith, hope, love, patience, and the subjection of our thoughts, wills, and affections to the will nf God. In respect of this inward and spiritual obedience, the holy Ghost saith, the law is impossible, Rom. 8. 3. and that the wisdom of the flesh cannot be subject to the law of God, v. 7. that this is the yoake, which neither we nor our fathers could beare, Act. 15. 10.

Againe, it was the heresy of Pelagius, that a man by the strength of his owne freewill  may keepe all the commandments of God, though (as they say) he doth it somewhat hardly. And the Papists are not far from this when they say, that man by natural strength may keepe the whole law for some little time.

The fourth question is, whether natural corrupted will can any way prepare and dispose it selfe to his own conversion and justification: that is, take away the impediments and make himselfe apt and capable of his justification.  The (h) doctrine hath been for divers hundreds of yeares, that will can do it: and the doctrine of the Papists now is, that the will, so it be stirred up by God, can do it. But the certaine truth is, that will cannot. The conversion of a sinner is a creation: and no creature can pre pare it selfe to his owne creation. That very thing (c) whereby a man should prepare himselfe  to any good duty, is lost by Adams fall: and therefore the worke of preparation is Gods and not ours; unless it be possible for a man dead in his sins to prepare himselfe to his owne spiritual vivification: by nature we are servants of sin, and our liberty begins in our justification. Therefore before we are justified, we cannot so much as will that which is good. Indeede the Israelites prepared their  hearts to seeke the Lord: and Ezra prepared his heart to seeke the law of the Lord. But this was the worke of men regenerate, whereby they renewed in themselves the purpose of obeying God, and of persevering in duties of godliness.

The fifth and principal question of all is, whether a natural man can will his owne conversion or regeneration. The learned among the Papists teach on this manner. d That will  alone by it selfe cannot: yet that will can, if it be prevented and stirred up by some good cogitation cast into the mind and some good desire stirred up in the heart, and be withall helped and directed by God. They use to open their mindes by these comparisons. The eye in darkeness sees nothing, and is as it were without the faculty of seeing: yet if an object be set before the eye, and light be brought in, then can it see. Againe, a man lies asleepe in a  dungeon, and he doth not so much as thinke of comming forth: yet let a man come and call him, and reach downe a corde unto him, he will then awake, take hold of the cord, put it under his arme holes, as Jeromy did, hang thereupon. And being thus helped, he both

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can doth come forth of the dungeon. The  doctrin we teach is the plaine contrary, That will before it be turned and converted cannot so much as will his owne conversion. This followes upon the former ground: for the power to will that that is truly good, is lost; a power to will our conversion, is a power to will that which is good: therefore the power to will our owne conversion, is lost. Beside preventing and exciting motions that serve to stir up and helpe the will, there is further required, that the will be regenerate, before it can will that which is good: and without this gift of regeneration (which is the true preventing grace) all external motions and excitations to that which is good, are of no effect. For the cause must go  before the effect. Now that the will may affect and do that which is good, the cause is the regeneration thereof: in which is given to the will, not only a new action, whereby it wills well, but also a new quality, whereby it is able and can will well. And this ability of willing well, goes before the act of good will, as the cause before the effect. When a man is dead, chafe him and rub him, put aqua vitae into him to warme him at the heart: when this is done, take him by the hand, plucke him up, bid him walke: for all this, he will not stir the least joint, neither can he. All chafing and rubbing, all speech and persuasion, and all helps in the world be in vaine, unles the soule be restored to the body: Even so, no persuasion  offered to the minde, nor good desires to the will, are of any moment, till the image of God standing in holines, which is a conformity with the will of God, and the very soule of our soules, begin to be restored. Nay, the mind is uncapable of any good thought, and the will of a good desire, til God once againe creat ein them a new quality or property of holiness, that the minde in thinking may thinke well, and the will in willing may will well, or will that which is good. For though it be the nature of the will, to will or nill, yet the power and formal beginning of well-willing is the integrity or goodness of the will. It is objected, that the will to accept and receive  grace, is in us before grace be received. I answer thus, the first act of will; whereby the will in his regeneration begins to assent unto God, begins to will to be converted, is indeede the worke of the will, (because it is the will that willeth) yet doth it not arise of the natural strength of the will, but from the grace of God that renewth it. For to will to be regenerate, is the effect testimony of regeneration begun. Paul handling the point of the predestination justification of a sinner, compares God to a potter, us to clay. Now the clay before it is framed to a vessel of honour, and while it is in framing, is merely passive, and doth nothing at all for the framing of it selfe. When a man is to be regenerate, God takes away  the stony heart, that is by nature disobedient and altogether unapt to obey: and he gives a fleshy heart, that is pliable and flexible to obedience. Now to will to be converted, is a good thing, one point of true obedience: and therefore it proceedes not from the heart of man, till it be mollified and framed by God to that which is good. What hast thou, saith Paul, that thou hast not received? and if  thou hast received it, why dost thou boast? Now, if to will to be healed were of us, we have matter of boasting in our selves, Againe, he saith, we are not sufficient or. able to thinke a good thought as of our selves, but our suffici  ency is of God: much less then can we of our selves will or desire to be regenerat. The health and life of the soule is of God, who raiseth us from death to life: now to will to be healed, and to will to live unto God, is the beginning of health and life. A certaine Councel saith, If  any man do avouch, that God doth expect our will, that it may be purged from sin: and doth not confess that it is the operation of the Spirit of God in us, that doth make us to will to be purged, he resists the holy Ghost, saying by Salomon, The will is prepared by God. Augustine saith, It is not in him that  runneth, but in God that showeth mercy, that all may be given to God, who both prepares the will of man to be helped, and helps it being prepared: who prevents him that willeth that he may will, and followes him with helpe that willeth, that he will not in vaine. They which are bodily sicke, can will to be healed before they begin to be healed: because they be alive: but they which are spiritually sicke in sin before their conversion, are dead in their sin: and therefore they can neither thinke, nor will, nor desire their conversion. When Christ was about to cure a sicke man, he moves this question to him, Wilt thou be healed? and so when God is about  the worke of regeneration in any man, he inwardly moves this question in the heart, whether he will be regenerate or no: and by this means stirs up a desire to be regenerate. If any man thinke that by this doctrine, men are regenerate against their wills: I answer, when God begins to regenerate us, he makes us then willing, being otherwise by nature un willing: and thus he regenerates us not against our wills: yet so, as the willingness to be regenerate is not of us, but of God. It may be alleadged further, that the act of the will whereby it wills to be converted, goes before the act of God, whereby he turnes us to himself: that otherwise, we are converted without our consent, and that God works upon us as upon a block or stone Ans. in respect of time they are both done together; but in respect of order of nature, first the will begins to be turned of God, before it can will to be turned. For every cause is before his effect, if not in time, yet in priority of nature. The will converted so soone as God hath begun to renew it, wills to be renewed: and it could not will the conversion of it selfe, unless it had formerly tasted of the goodness thereof. And though we first feele the desire to be converted, before

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the grace of conversion, it is nothing: for  sometimes we perceive the effect before the cause: as we see the light of the Sun before the sun: and we see the light of a candle in a house before we see the candle. Therefore to will to be regenerate may be the effect of regeneration begun, though it first of all appeare. For the better clearing of this our doctrine, I will propound two other questions.

The first, whether the will of man by his natural strength, be any cause of his owne conversion. The answer of the Papists is, that the  will is a cause with the grace of God. and that both together worke our conversion; grace as the principal, will as the less principal, and both as causes formerly. But we teach hold  (as truth is) that will in the act of working, effecting, producing of our conversion or regeneration, is no cause at all, but in it selfe considered, a mere patient or subject to receive the grace of conversion given and wrought by God. It is absurd to thinke, that a creature should be a cause of his creation, or a dead man of his quickening. Therefore (as I thinke) the doctrine causes of mans conversion, Gods spirit, Gods word, mans will, hath his defect. The spirit is the principal cause, the word in his right use is the means or instrument, wher by the operation of the spirit is effectual. And for the will of man, it stands only as a patient  or object of divine operation. It is alleadged, that men which repent, are worthy praise therefore: and this cannot well be, unless repentance proceede from freedome of will. I answer: repentance is praised-because it is a thing that pleaseth God, and in that respect praise worthy: and the repentant person is praised, not because he is the cause of his own repentance, but because he repents being thereto inabled by the mercy of God.

The second question is, whether the connersion of a sinner be in the power of mans will any way. The answer of the Papist is, that our regeneration and conversion is in part in the power of mans will: so as the will stirred up can either apply it selfe to the grace of God, or reject the same. Contrariwise (a) we   teach, that regeneration is not within the pow er of mans will, but that it wholly dependeth on the will of God: and, that when GOD will convert and renew us, though will for his own nature be apt to resist, yet in respect of Gods unchangeable will, and in respect of the efficacy of his inward operation, it cannot resist repel the worke of God. For when God himselfe workes any thing, his worke cannot be resisted. For his working of a thing is only to will it to be; and his will can not be resisted. Now in mans conversion, he workes the will, he workes the deede: and he causeth men to walke  in his commandments. Resistance therefore can not be made. Secondly, the Scriptures every where teaches, that our conversion salvation wholly depends on Gods will, and not on the will of man. Of the distinction of man and man, in the matter of salvation, Paul alleadgeth the testimony of Moses, It is neither in  him that willeth, nor in him that runneth, but in God that showeth mercy. Our Saviour Christ teacheth that the secrets of the kingdom of God are revealed to some, and to others concealed, because the pleasure of God is so: and because  this gift of understanding is given to some, and not to others. Our conversion is tearmed a new generation and a new creation: for this cause it cannot depend on the will of man at all, because a creature hath not his creation or regeneration in his owne will, so as he may either accept or refuse it. And it is a great overshadowing of Gods grace, to make the having, or the not having of it, to be in the choice of mans will. But the text in hand  is objected. When Christ would have converted Jerusalem, they resisted would not. I answer, There is a double worke of God. One is, outwardly in the word Sacraments to offer grace: and this indeed may be resisted. Of this Christ speakes here when he saith, they would not: and Stephen when he saith, they resisted the holy Ghost, Act. 7. 51. The Lord saith, Gen. 6. 2. My spirit shall not alway strive with man: Peter applies this striving to Noes ministery saying, that Christ went in spirit and preached, 1. Pet. 3. 19. The second is, when God inwardly by his spirit, turnes, renews, sanctifies the whole man, this worke cannot be resisted by the will of man; no more then Lazarus could resist the worke of Christ, when he was raised from the dead. If it be said, that this doctrine abolisheth liberty, because it cannot choose refuse the grace of God: I answer, the Angels of God which will good cannot will evil, have nevertheless perfect liberty of will. And it is greater perfection of liberty freely and only to will that which is good, then to be able to will both good and evil. He is at more liberty, that cannot be a servant, then he which may be either a freeman or a servant. And a necessity of yielding to the will of God is no hurt to our will. For it is a special liberty, to will that which God wills nothing else. By all this which hath been said, it appeares what is the difference betweene us, and the Church of Rome in the point of free-will. They say, liberty of grace to will well is only weakned, dimi nished, and held captive by sin: we say, it is quite lost and abolished by the fall of Adam.

Again, by the former doctrine, the common question is easily answered: namely wherein lieth the efficacy of Gods grace. (b) Some Papists answer that it lies ordinarily inthe free consent and co-operation of freewill joined with grace. And this seemes directly to be the opinion of the Councel of Trent. But c this is much derogatory to the divine grace of God, to place the (d) efficacy thereof in mans will: it ministers much matter of (e) boasting unto men. Others place the efficacy of grace in the congruity of the object, (f) that is, in

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moral persuasion, which God knowes to be  apt and fit to move and allure the will according to the condition thereof, even as a beast is moved by the sight of a bottle of hay. But there is no efficacy in these persuasions presented to the minde: because the will lies in thraldome and bondage under sin and Satan. And the will must not only be helpt, but also be delivered from this bondage, before any persuasion can move it. Lumbard in his time much declined  from the purity of the former days: and yet he is far sounder then the Jesuites  of our days. For he saith thus: Free will now is hindered by the law of the flesh from doing good, and stirred up to evil, so as it can not will and do good, unless it be delivered and helped by grace. We leaving the Papists in their dissentions, place the efficacy of grace in the grace it   selfe. For saith Christ, Every man that hath heard and learned of the Father, comes unto me. Again, we place in it this, that God adds the second grace to the first. For having given the power, he stays not there, but proceedes further and gives the will, and with the will, the deede. And thus is the grace of God effectual.

The consideration and use of this the former doctrines, is of great consequent. For if liberty of grace be lost, great is the necessity of our redemption by Christ, and great is the excellency thereof. Secondly, this doctrine cuts off the excuse of all sin: for though we sin ne cessarily, because liberty of grace is lost: yet we sin freely, because liberty in evil remaines.  Thirdly, it appeares hence, that man of himselfe can not have or retaine any goodnes, but that which God giveth and preserveth in us- This thing must move us to pray earnestly for the grace we want: and to give hearty thankes for the graces we have. Fourthly, we are taught deeply to humble our selves for the loss of our liberty, and for the bondage under sin: to pray instantly for deliverance by Christ. Fiftly, seeing of our selves we cannot prevaile against the least temptation, we must pray to be guided and assisted continually by God. Lastly, seeing our conversion dependeth on Gods mercy, not on our will, we are taught  to deny our owne wills, wisdom, power, and to ascribe our justification salvation wholly and only to God,

The third estate of man, is the estate of regeneration: in which the will hath power to will, partly that which is good, and partly that which is evil, as daily experience declareth in the lives of just men. And the reason is, because the will of man renewed, hath in it a three-fold liberty. The first is, the liberty of nature, to will, or nill which is in all men. The second is, liberty of sin, whereby the will, when it willeth an evil, willeth it freely. And this liberty is diminished according to the measure of grace. which God bestoweth. The third is, liberty of grace, to will that which pleaseth God, and it is restored in part in regeneration: so far forth as liberty to sin is diminished. And because these three always remaine in the will to the death, therefore sometime it willeth well, sometime evil, sometime both: in the best actions we do, there is a mixture: because they are not perfectly good for the time of this life, but partly good and partly evil.

That this power of the will may the better appeare, I will propound foure questions. The first is, whether the will prevented or renewed, have any stroke, action, or operation in the first regeneration of a sinner. I answer; in the renovation or conversion of a sinner I consider two things. First, the beginning or ground thereof, and that is the setting or imprinting of the new qualities inclinations in the mind, will, affections of the heart. And this is the entire or mere worke of God in us, and upon us; and we in it are merely passive not active. The second is the evidence of the former in new and spiritual actions, as namely in thinking, willing and desiring that that is good. Now these actions are workes of God in and by mans will: and mans will is not only a subject of them, but also an instrument. A subject, in that God is the first and principal worker of these works in the will. An instrument; because it pleaseth Gud to use the will, and to move it by his grace for the acting and effecting of the things which he appointeth. And thus the will is not merely passive, but passive and active both: first passive, and then active. For being acted and moved by God, who works the will and the deede, it also acteth moveth. And we do not utterly deny the co-operation of mans will with Gods grace. It is necessary indeede that God first regenerate us, and make us his children and new creatures. And in this thing we do not coworke with GOD, but stand as patients, that God may worke upon us, and reforme us, even in the same manner, as when he made us in the beginning without any helpe of ours: yet, after our regeneration, by Faith we are brought from death to life, and to will is present with us, though in weake measure by reason of the remainders of corruption: and then we begin to be co-workers with the grace of God, moved to will, and so indeede willing that which is good. In this sense have the learned  said, that which is repaired in us, is not repaired without us: and, that God in them whome he calles, prepares the will that it may be a receiver and handmaid of his gifts.

The same answer, in effect, I propound another way. In the worke of our regeneration, three graces be required, the preventing grace, the working grace, and the co-working grace. The preventing grace is, when God of his mercy sets imprints in the minde a new light, in the will a new quality or inclination, in the  heart new affections. The working grace is, when God gives to the will the act of well-willing, namely, (a) the will to believe, the will to

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repent, the will to obey God in his word. The  co-working grace is, when God giveth the deede to the will, that is, the exercise and practise of faith and repentance. The first gives the power  of doing good; the second, the will; the third, the deede: and all three together make the worke of regeneration. Now the will of man in respect of operation, concurreth not with Gods preventing grace, but is merely patient as a subject to receive grace. For it is the proper worke of God, to set or imprint a new faculty or inclination of the will, and that without any action of the said will. Nevertheless the will being once renewed and prevented, concurreth by his operation with the working and co-working grace of God. For the will being  moved by grace, willeth doth indeed that whereto it is moved. And the will to obey God, or to performe any like duty, proceedes jointly from two causes, From grace; in that it moveth and causeth the will to will to believe. From the will of man; in that being prevented and moved by God, it wills to believe, or to do any like duty. And therefore the ancient saying hath his truth. He that  made thee without thee, doth not regenerate or save thee without thee. Because our conversion is not without the motion and consent of will, as our creation was. And that we do not mistake in this point, the order that is betweene mans will and Gods grace, must here againe be remembered. In respect of time they are both together,  and concur in the very first moment of our regeneratin: in respect of the order of nature, the will doth not first begin that which is good and then after borrow aide from grace, but grace prevents, renewes, and moves the will, then the will moved or changed, wills to be converted, and to be healed in the first instant of conversion.

This operation of the will, to will to believe, to will to repent and to obey, is the least grace and signe of Gods favour; (for nothing can be less then to will to do that which is good: yet is it of great and excellent price. For it hath the promise of God annexed to it. The Prophet saith to the rebellious Israelites, Wash, and make you cleane—: cease to do evil, learne to   do well. Now they might peradventure say, Alas, we cannor wash our selves: he therefore adds, If ye will and obey, that is, if ye do but  will to be cleansed, and testify this will by your endeavour to obey, ye shall eate the good things of the land. And Christ saith, that the heavenly  Father giveth the holy Ghost to them that desire him. And to them that are in Christ, God accepts this act of good will for the deed it selfe Marke the comfort that flowes from this doctrine. The full obedience to the law of God is impossible to all men, except Christ, in this life: yea to them which are converted and sanctified, and greatly desire the fulfilling of the law in themselves: and therefore no man can be justified by it before God, and obtaine salvation thereby. Nevertheless faith in Christ and repentance is so far forth possible, to all  that will and have a desire, that whosoever do but will in earnest to believe, and to be converted, do indeed believe, and are converted, and please God, and shall not perish eternally, though the beginning of faith and conversion be weake; so it be in truth, and not counterfeit. And yet such is the naughtiness of our nature, that faith and conversion is impossible unto us, unless of the singular mercy of God, it be stirred up in the hearts of the Elect by his holy spirit. In this respect Christ saith, Mat. 11. 30. My yoke is easy, and my burden light. And againe, His commandments are not grievous. It  may be objected; that the will desire of renovation and reconciliation with God, may be where there is a mind and purpose to sin, and where is no true hatred and detestation of iniquity. Ans. The serious and instant will or desire to believe in Christ, and to repent, includes in it the hatred of sin, and the purpose of not sinning. For he that truly desires to believe, doth so, because he detests his unbeliefe: and he that desires to repent, doth so, because he hates his owne evil ways, purposeth to sin no more.

The second question is, whether the will, after it is renewed, be able to cause and bring forth good workes of it selfe, or no; I answer two things. The first, that will cannot, unless God further give a double grace. The one is Assisting grace: and it stands in three actions, preservation, confirmation, protection. Preservation is, whereby GOD continueth the being of the will renewed. For that which is good; doth not continue good the least moment, un less God make it to continue. Confirmation is, when God fixeth the minde in that which is good, and causeth the will constantly to follow the good inclination thereof, it being otherwise mutable and apt to decline. Protection is, whereby God defends his grace in us against the violence of temptation. Of this he saith to Peter, Satan hath desired to sift you, but I have prayed for thee that thy faith faile not. And God  promiseth, that he will not suffer the faithful to be tempted above that they are able to beare. The  second grace may be called, Exciting grace, whereby God moves and stirs up the will, that it may indeede will and do the good to be done. And this grace is ordinarily required to the effecting of every good worke. Davids will was exceedingly renewed by the holy Ghost, yet he prays still, Incline mine heart  unto thy testimonies. The Christian soule, that is already drawne to Christ, prayeth still, Draw me, and we will run after thee. Paul  saith, they which are the children of God, are guided, moved, or stirred by the Spirit of God. Againe, he saith of the Philippians, after they were renewed and wrought their owne salvation with feare and trembling, that God did still worke in them beside the power, the act of willing and of doing that which is  good. And he works the will, by moving it to Rrr

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will and to do indeede, that which it can will  and do. And this moving cause, is the good will of God. It may not seeme strange, that I say, new grace is required to stir up the will to the doing of every new worke. For grace in the will is like the fire of greene wood, which hardly burnes, and continues not to burne un less it be continually stirred up and blowed: even so the good inclination of the will, because it is joined, nay mixed with contrary corruption that presseth downe, tempteth, enticeth, draweth away the will from God, all goodness, hath need continually to be excited, stirred, and moved. The man regenerate is able to pray to God, yet can he not pray sometime by reason of the weight of corruption, unless the spirit helpe to beare the infirmities of nature, and make request in us by stirring and  moving us to make request. The doctrine of the ancient Church hath been, that new grace  is to be given to the doing of every good act. and (a) that we do not that good which we can do, un less God make us do it, as he made us able to do it. This doctrine must the rather be remembered, because the streame of Popish doctrine, runs another way; by teaching that our willes assisted by grace, can do good, without the concurrence of new grace to excite and stir up the will. Indeed, for the doing of natural actions, the general co-operation of God sufficeth: but to the effecting of actions supernatural, the special helpe of God is required. A childe that can go up and downe in an even floore, being stayed by the mothers hand, for all this it cannot go up a paire of staires, unless  it be lifted at every step. Like is the case of the children of God, in things which concerne the kingdom of heaven.

The second part of the answer is, that when renewed will doth a good worke, it doth it not perfectly. To will (saith Paul, Rom, 7. 18.) is present with me, but I cannot do the good I would: that is, I cannot perfectly do it as I would. It may be objected thus: The works of God are perfect: good workes done by us, are workes of God: therefore they are perfect. I answer to the major or first part of the reason: it is true of such works as are works of God alone, not of such works as are jointly both of God and man, God being the principal agent, man the instrument. For then the work done, takes unto it the quality condition of man, considering it proceedes from God, through the  sinful minde and will of man. The Scrivener, when he writes by himselfe, he writes a perfect hand: but when a learner he write both togither, he taking the learners hand into his owne, then that which is written, will carry the imperfection of the learner. Like is the case in all such works as are from God in and by us.

The third question is, whether the relics of corruption be of that force in sinning, that they can utterly quench the Spirit of God in the renewed will. The answer is, that corruption remaining is of it selfe apt to do it: and the grace of Gods Spirit, is apt to be extinguished, because of it selfe it is mutable: nevertheles it wholly utterly cannot be lost, for foure causes. The first is, the promise of God in the covenant of grace: I will put my feare into their  hearts, that they shall not depart from me: and this promise particularly belongs to all them that truly believe, because it is the promise of the Evangelical covenant. The second is, the intercession of Christ in the behalfe of all the elect. Christ saith to Peter, Satan hath desired to sift you as wheate, but I have prayed for thee  Peter, that thy faith faile not. And this he did especially, in that solemne prayer made, Joh. 17. in which he prayed, not only for Peter, but for all the Apostles, and for all that did or should believe in him. The third cause, is the omnipotent power of God in preserving all them that in are Christ. No man (saith Christ) taketh my sheep forth of my hand. And marke the  reason: my Fathert is greater then all. The last cause, is the efficacy of Gods spirit. Saint John saith, that the seed of God remaines in him that is  borne anew: and that this seed keeps him that he neither doth nor can sin in two respects. First, if he sin, yet he sins not with full consent of will. For  he hates nils in part the evil which he wills. Secondly, if by humane frailty he fall, he makes not a trade of sin, neither doth he keep a course in wickedness, but the seed of grace remaining within causeth him to retunre to God, and to recover himselfe by new repentance.

The last question is, whether the renewed will, can of it selfe persevere in doing good. I answer: that our perseverance depends and proceedes only from the will of God. That we may persevere, two things are required: the power to persevere, and the will of perseverance: and both these being good things, are of God Because every good giving, and every good gift is from above, and commeth downe from the Father of lights, Jam. 1. 17.

This former doctrine is of great use. In that the new birth regeneration of a sinner, is not without the motion of his owne will: we are taught, that we must, if we desire our own salvation, use the good meanes, and strive against our own corruptions, and endeavour earnestly, by asking, seeeing, knocking. It will be said, that faith, repentance and the rest, are all gifts of God. I answer: there is no virtue or gift of God in us, without our wills: in every good act, Gods grace, mans will, concur: Gods grace, as the principal cause; mans will renewed, as the instrument of God. And therefore in all good things, industry, and labour, and invocation on our parts is required.

Secondly, this doctrine ministers true comfort to all true servants of God. For, if when they use the good means of salvation, the word, prayer, sacraments, the will lie not dead, but begin to oppose it self against unbelief, other corruptions, withal, do but so much as will to believe, will to repent, will to be turned to God; they have begun to turne unto God, and

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God hath begun to regenerate them: so be  it this will in them to do the good they ought to do, be in good earnest, unfained, and they withall be careful to cherish this little graine, till it come to a bigger quantity.

Thirdly, seeing to every new act that pleaseth God, new grace is required, we are taught not to presume of our wisdom, will, and strength; nor to glory in any thing we do, but always to acknowledge our own impotency, and in every good thing we do, to give all the glory to God: and to be watchful in prayer continually, because we stand by grace so long as we stand: and having done one work, we do not the second, but by a continued  supply of new grace.

Lastly, seeing Gods preventing and working grace turnes our wills, and makes them, of unwilling, most willing wills, all our obedience must be voluntary, and come from such freeness of will, as if there were no bond in the law of God, to force and compel us thereto. The people of God, that are turned and guided  by the free spirit of God, must be a voluntary people, and with all alacrity and chearefulness, do the duties that pertaine to them of a ready minde, even as if there were neither heaven nor hell, Judge nor judgement after this life. The spirit of life that is in Christ must  be a law unto them.

The last estate is, the estate of glorification  after this life. In this estate the liberty of will is a certen freedome, only to will that which is good, and pleasing unto God. For it is the continual voice (as it were) and cry of the glorified will; I do no evil, and I will not do it: I do that which is good, and I will do it. And this indeede is the perfect liberty, in which mans will is conformed to the Free-will of God and good Angels, who will only that which is good, and cannot will that which is evil.

By this which hath beene said, it appeares, that the words of the text in hand [ ye would not] are spoken of the will of man, according to the estate of corruption. For the voice of the regenerate will is, I do that which is evil, but I would not do it: I do that which is good, but I cannot do it as I would. And the voice of the corrupted  will is, I do that which is evil, and I will do it: I do not that which is good, and I will not do it. And this last voice is plainely expressed in these words, And ye would not.

The third point comes now to be considered, namely, the harmony or consent of both wills. For the wordes are, I would, ye would not. Here it may justly be demanded, whether there be an harmony or consent betweene Gods will, and mans will, how it stands with this text. I answer: there is an excellent harmony: and generally it stands in this, that Gods will hath a sovereign Lordship over the will of man, mans will stands subject to it absolutely, and simply depends upon it. And by this meanes, where man hath a will, God hath an antecedent will; and where mans will hath any stroke or action, there Gods will formerly had his stroke and action.

Furthermore, mans will depends on Gods will in respect of three things, namely, Sustentation, Determination, Ordination, or governement. It depends on the will of God, in respect of sustentation; because man for his nature, strength and all his motions, depends on the will of God, and could not have being for the space of one moment, unless it were upholden by God. It may be objected, that if God sustaine the will which is sinful, he sustaines not only the will, but also the sin thereof. Answ. God sustaines nature, and not the sin of nature: and therefore he only sustaines will as will, and not as it is corrupted or sinful will. The like we see in nature: when a man halts in walking, the motion of the body is from the soule, and is preserved by it: but the halting which goes with the motion, and disorders it, is not fro the soule, neither hath it his preservation thence, but from a defect in the leg or foot. By this we are taught to acknowledge the endless long-suffering of God, who sustaines the members of our bodies, our soules, the faculties and actions thereof, even in the workes, in which men offend and dishonour him. Secondly, we are taught to acknowledge the vile abhomination of every sin: for we sin in the very hands of God, sustaining and preserving us: and in the very actions, which we could not do, unless we were sustained by him, we offend him and provoke him to anger against us.

Secondly, mans will depends on Gods will in respect of determination: because we neither can or do will any thing without the will of God. A sparrow, says Christ, lights not on the  ground, without the heavenly Father: that is, without his decree or will. The malicious wicked will of the Jews, could not so much as will; much less do any thing against Christ, but that which the hand and counsel of God had determined to be done. Moreover, God determines  the will two ways. In good things, he inwardly moves and inclines the will to the willing, and doing of the good it willeth. For in that Gods will is the first cause of all good things, mans will depends on it, in respect of virtue, in respect of application, and in respect  of order of working. In respect of virtue, because the virtues of second causes, proceede from the first. In respect of application; because God useth the will of man, as an instrument of his own will, and he applieth it to the doing of things which he intends, even as the carpenter useth, moveth, applies his tooles. In respect of order of working: because always the first cause begins the worke, and the second moves not without the first. Upon this ground it followes, that the good things which man willeth, he so willeth, because God first willed them. And therefore Paul saith; that good workes are prepared of God for us to walk in: and this preparation is made, because God  Rrr2

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decrees and determines with himselfe, the doing  of all workes to be done.

In evil things, the determination of God is,  (a) to will not to hinder them as he may. Upon this will in God, followes sin in the will of man, as a consequent, not as an effect. As a consequent, because when God suspends or withdrawes sustentation governement from the will, it cannot of it selfe, but will amiss; as the staffe in my hand presently falls, when I do but pull back my hand. To avoid evil is good:   therefore we cannot avoid the least evil, unless God inable us to avoid it. And (b) evil is not the effect of Gods will; because God puts nothing into mans will, to cause it to will amis: but he only ceaseth to confer unto it help   direction, which he is not bound to confer.

Here long tedious disputs are made by many touching the concord of Gods decree, and the liberty of mans will. And it is alleadged; that mans will loseth his liberty, and ceaseth indeed to be will, if it stand subject to the necessary and unchangeable decree of God. I answer. First, that when the will of man determines in it selfe to one thing, it doth not lose his liberty: much more then may the liberty of will stand with the determination of God. Secondly, Gods decree doth not abolish liberty, but only moderate and order it:  by (c) inclining the will in milde easy manner with fit and convenient objects, and that according to the condition of the will. That  Christ should die when he died, it was necessary in respect of Gods decree: yet if we respect the constitution of his nature, he might still have prolonged his days: and if we consider the will of Christ, he died most freely willingly. Otherwise, his death had beene no satisfaction for sin. God himselfe doth some thing of an absolute necessity, and yet with perfect freedome of will: now then if absolute necessity do not abolish freedome of will; much less shall conditional necessity, depending on Gods decree, do it. Lastly, the decree of God establisheth the liberty of will. For his determination is, that the Agency of second causes, shall be according to their condition; so  as natural causes, shall worke naturally; free causes, freely; necessary causes, necessarily; con tingent causes, in contingent variable sort. And therefore the necessary decree of God is, that man shall will this or that, not necessarily in respect of himselfe, but freely.

Thirdly, mans will depends on Gods will, in respect of government: This government is of two sorts. First, he governes the wills of the righteous: by working his owne good worke in them, and by them. In them, because he moves inclines them by his spirit. By them; because they are holy instruments of his will.

Secondly, he governes the wills of the wicked and ungodly, by sixe actions. The first is, permission, when God withdrawes his grace from the will, not inlightning the minde, nor inclining the will, but leaving it to it selfe; as when a man gives the reine to a wild horse. The second is, a delivery of the will to Satan; that is, when  God gives the devil liberty to tempt, assault, and vexe the will of man, being left to it selfe. And this thing is incident to obstinate sinners; we pray against it in these words, Lead us not into temptation. The third action is, a ceasing to restraine corruption of will, either in whole, or in part; as when he restraines all sins save one, or having restrained for a time, for the punishment of former sin, he omits restraint, permitting man to the lusts of his own heart. The fourth action is, the bending, moving, or inclining of the wicked will. And this God doth not by inward inspiration (for then he should be the cause of sin) but by presenting to the minde and will, objects good, or at the least, indifferent in themselves: upon which objects, the will takes occasion to be wilful, obstinate, and rebellious, not moved thereto by God, but freely moving it selfe. The heate of the stomache in the winter season, is increased, not by the heat of things taken inwardly, but by the cold of the aire, every way compassing the body. An unbroken horse being spurd because he goes out of order, he flings out, casts his rider. And thus the sinful will of man, urged by com mandements, threatnings, judgements: allured by promises blessings, growes more sinful and wicked. Paul saith, that sin tooke occasion  upon the good commandments of God, to revive to be sinful out of measure. David saith, that  God moved the heart of the Egyptians to hate his people. But how? He blessed the Israelites ex ceedingly more then the Egyptians. And upon this worke of God, they tooke occasion to envy and to hate the Israelites.

The fifth action is, ordination, whereby God useth well the wickedness of the will of man, directeth it against the nature thereof to good ends, even as the learned Physician som times of poison makes a remedy. In this sense Assur is called the rod of his indignation: and the  Medes Persians, his sanctified ones: The lewes in the crucifying of Christ, willed and minded nothing but his death destruction; yet God willed, and by them wrought the redemption of mankind. He workes his own good worke by mans will, as by an active instrument, and withal, he leaves the will to it selfe, to work his owne evil worke. The last action of God is, when a man is going on in his own wickedness, he turnes him unto himself, of his exceeding mercy: and sometimes againe, he opens a way, that that person, who of himselfe runs into wickedness, may rush headlong to his own destruction, for the further execution of divine justice: as when an house is falling, the owner thereof will not under-prop it, neither will he push it downe: but he takes away all impediments, and digs away the earth round about it, not touching the foundation, that when it falls, it may fall downe right.

Thus we see briefly, the harmony of mans will Gods will: now let us come to the use,

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which is manifold. First of all, by the former  doctrine, we are brought to a right understanding of many places of Scripture. The Lord  saith of Pharao, I will harden his heart. And this he is said to do, not because he sets and imprints hardness in his heart; but because by sundry actions, he orders and governes his wicked will: and they are foure. First, he permits Pharao to his own will secondly, he leaves him to the malice of the devil, and the lusts of his owne heart: thirdly, he urges him with a commandment, to let the people go. And Pharao the more he is urged, the stiffer and stubborner he is, and the more herebels against God; whereas he ought indeed to have beene the more obedient. Lastly, God useth  the hardness of Pharaos heart, to the manifestation of his owne justice and judgement: and therefore he opens him a way, that he may run headlong to his owne destruction. In this manner, and no otherwise, are the places  to be understood, when the Scripture saith, that God put a lying spirit into the mouthes of the prophets of Ahab: that, if a prophet be deceived, the Lord deceived him: that he gives up men to reprobates mindes: that he sends strong illusions to believe lies. In the booke of Samuel it is said, The Lord commanded Shemi to curse David: because about this cursing, there is a two-fold action in God. One, that he restraines the wicked heart of Shemi, in respect of all other sin, and not in  respect of this sin of railing, to which God leaves him. The second, he useth him as an instrument to correct to humble David. And thus likewise must the places be understood,  when it is said, that God delivered the wives of David, to Absolon. And, that he stirred up David to number the people. Lastly, Joseph saith, that the Lord sent him into Egypt: that for two causes. One, because when his brethren were about to make him away, God by his providence, caused Merchants to pass by in their sight, whereupon they tooke occasion to sel him into Egypt. The second, because God disposed this fact of theirs, to the good of Jacob and his family, in time to come. And thus are all like places of Scripture to be understood.

Againe, some schoole-Divines, following  Damascen, make and ascribe to God, an applied or depending will, on this manner: God for his part, would have all men without exception to be saved: why then are they not saved? They themselves will not; and because they will not, God therefore chooseth some, and refuseth others. But according to the former doctrine, I take this kinde of applied will, to be an invention of mans braine. For the contrary is the truth, namely, that mans will wholly depends on the will of God. That vessels be some of honour, some of dishonour; it is not in the power of the clay, but in the will of the potter. The first cause orders the second, and not the second the first. To make Gods will depend on mans will, is to put God out of his throne of majesty, and to set the creature in his roome. Others set forth the depending will of God in this manner: God (say they) decrees nothing in particular, of things that are  casual and contingent: but he fore sees within himselfe, what the will of the creature will do, or not do, when things are thus or thus ordered: and upon this fore-sight, he consequently determines what shall be done. But this opinion, as it gives unto God a common general providence, so it takes away the certaine determination of God, touching all particular events. And it is absurd to thinke, that God should fore-see the future acts of mans free-will, when as yet he hath determined nothing: for things that shall be, are therefore to come to pass, because God by decree hath de termined their being. And therefore, the foreknowledge of things that shall be, followes the decree of God. And if Gods decree presuppose mans willing of this or that, and thereupon determine, how shall that speech of the Lord stand; I will cause them to walke in my statutes?  For hereby is signified, that God doth not attend on the will of man, but brings mans will in subjection to himselfe. And therefore this attending will ascribed to God, is improved  even of the Papists themselves.

Thirdly, in that mans will stands subject absolutely to the pleasure of God, our duty is, to yield voluntary subjection to him in all things, when his will is manifest unto us.

Lastly, this doctrine of the consent and concurrence of mans will, Gods will must be the stay ground of our patience comfort. For there is no calamity or misery, that betides us by, from the will of man, without the will of God. The creature can will nothing against us, unless it be first the will of God: and it can do neither more nor less, them God will. The devil could not touch Job without leave: he could not enter into the heard of swine without leave. Upon this ground David speakes to this effect: Let Shemi curse, for he curseth, because the  Lord bids him do so. Joseph comforts himselfe and his brethren in this, that not they so much as the Lord, sent him into Egypt.

As there is an Harmony between Gods will mans will; so there is a dissent between mans will Gods word, or his signifying will, as appears by the text in hand. (a) Schoolemen upon this  dissent, make a distinction of Gods grace, into sufficient effectual. Sufficient they call that, whereby a man may be saved, if he will not be wanting to himselfe. Effectual, whereby a man is indeed saved. The first (they say) is given to all men, at one time or another: the second is not And this distinction of grace, they gather on this manner: When Christ would have gathered the Jews, they would not: therefore they had not effectual grace, because they would not, they are blamed and rebuked by Christ: therefore (saith the Papist) God gave them sufficient grace to be converted, if they would: else could he not have blamed them. I answer: this proves, that once God gave them sufficient Rrr3

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grace to obey any commandment of his, namely,  in the creation: but hence cannot be gathered, that when God called the Jews by his word, that then, then I say he gave them sufficient grace. Secondly, it is objected, that God did all that might be done to his Vine, to make  it bring forth good fruit; and yet for all this, it brought forth nothing but wilde grapes: therefore it is said, there must needs be a grace sufficient to salvation, which is not effectual. I answer: God did that to his vineyard, that was suf ficient to make a good Vine bring forth fruit, (and that is the meaning of the place in I say) though not sufficient to change the nature of an evil vine, to make it a good Vine. It is urged,  that the Lord saith, he waited for grapes; which he wold not have done, unles there had been hope, by reason of sufficient grace given. I answer againe: that the Lord waited for fruit, not because God then gave them sufficient grace when he waited, but because the church of the Jews was in show pretence a good vine, thereby gave hope of good fruit. Thirdly it is objected, that Adam received sufficient grace: and that he had not effectual grace, because he fell. I answer: Adam had sufficient to the perfection of a creature, but not sufficient to unchangeable perseverance, specially, if he should be assaulted by temptation. Likewise he had grace effectual, in respect of righteousness happiness, but not in respect of perseverance in both. Grace in him so far forth as it was sufficient to  happiness, it was also effectual. Lastly it is objected, that God forsakes no man, till he first forsake God: and therefore, that God for his part, gives grace sufficient to salvation. Ans. There is a double kind of forsaking in God: one is for trial, the other for punishment. The forsaking which is for trials sake, goes before mans sin, in which he forsakes God. In this regard, Adam was for order of nature, first forsaken of God, before he forsooke God. The forsaking which is for punishment, always follows after sin; of this must the rule be understood, that they which are forsaken of God, did first forsake God. Now the truth which we are to hold in this point, is thus much: There is a grace which is sufficient to the conviction of a sinner,  which is not effectual to salvation: and again, there is a grace which is sufficient to the leading of a civil life, which is not effectual to salvation: yet the grace which is indeed sufficient to salvation, is also effectual; namely, the gift of regeneratio, in which God gives not only the po wer to be converted, but also the will the deed.

Thus much of the Harmony: now comes the fourth point to be considered, namely, in what manner Christ willed the conversion of Jerusalem. He willed it first, in love, secondly, in patience. His love is set forth by two things. The first, albeit he was God, full of majesty, and we vile wretches, his enemies by nature, yet was he content to take upon him, a vile and base condition, to be unto the Jews as on hen. The second was, that he takes unto him, the fashions, the disposition, and tender affection of the hen to her young ones.

That all this may the better be conceived, three questions are to be propounded. The first is, whether there be such an affection of love in God, as is in man and beast? I answer: that affections of the creatures, are not properly incident unto God, because they make many changes, and God is without change. And therefore all affections, and the love that is in man and beast, is ascribed to God by figure: and that for two causes. First, because there is in God an unchangeable nature, that is well pleased with every good thing, and a will that seriously willeth the preservation of every good thing: and of this nature and will of God, the best love in the creature is but a light shadow. Secondly, the affection of love is ascribed to God; because he doth the same things that love makes the creature do: because he bestoweth blessings and benefits upon his creature, as the lover doth on the person loved. In this sort are all other affections ascribed to God, and no otherwise.

The second question is, whether there be in God, an hatred of his creatures: for God is compared to the hen which loveth her young ones. Ans. If hatred be taken for a passion incident to man, it is not incident to God: if it be taken for a worke of Gods providence and justice it is in God: that in three respects. First of all in Scripture, hatred sometimes signifies a denial of love mercy: as when it is said; that he which will follow Christ, must hate father mother: that is, neglect them, or not love them,  in respect of Christ. In this sence, hatred agrees unto God. For he is said to love Jacob, and to hate Esau; that is, not to love Esau with that  love wherewith he loved Jacob. Againe, there is in God a nature that abhorreth and detesteth iniquity: thus saith the Psalmist, that God loveth righteousness, and hateth iniquity. And thus  God hates man, not simply, because he is the handy-work of God, but because he is a sinner, and by reason of the worke of the devil in man, namely sin, which is simply hated of god. Thirdly, God plagueth punisheth offenders, in this regard he is said to hate them. Thus saith David; That God hates the workers of iniquity, destroyes them that speake lies. By this which  hath beene said, it appeares that there be two degrees of hatred in God: one is Negative, when God as an absolute Lord, bestowes his special love on some, denies it unto others, because his pleasure is so: the second is Positive, when he hates and detests his creature: and this second always followes sin, and it is ever for sin: but the other goes before sin. And whereas it is said in this text, that God is as the hen that loveth all her chickens, gathers them all togither; it must be understood, that our Saviour Christ here sets down his dealing, not with all his creatures, and with all mankinde: but only his dealing toward his owne Church, in which he calleth all outwardly, by the sound of his

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word, receives all outwardly into the covenant.  By this which hath beene said, we are taught, after the example of God, to hate and detest iniquity, and yet always to make difference betweene the person and the sin.

The third question is, in what thing is Christ as an hen to his Church? Ans. In temporal blessings and deliverances: in afflictions and manifold corrections: but specially principally in his word published in the ministery of the prophets. For it is the wing which he spred over his people: and it is the voice whereby he called, and (as it were) clocked them unto him.

Thus we see the meaning of the similitude, that Christ would have gathered Jerusalem as the hen gathereth her chickens: now follows the use. By this we see the tender love of God  to this Church and land. For it hath pleased him to propound unto us the Gospel of salvation, and that now more then 40. yeares. And in so doing he hath offered long to imbrace us in the armes of his mercy: and in spreading his wing over us to become our God and our Saviour: for this tender love, our hearts must be filled with love to Christ, and our mouthes with praise. Againe we learne hence, that the Gospel brings all other blessings of God with it. For God in it communicates his owne selfe unto us, as the hen to her young ones. The kingdom of God brings all things else with it, that may serve for the good of man: and where the Gospel is embraced, there is Gods  kingdom. The peace and protection of this Church land, whereby we have been preferved from being a prey to our enemies, comes by meanes of the Gospel of life. Therefore foolish and false is the conceit of sundry popish persons, that say there was never such plenty in the world, as when the old learning (as they say) or old religion was. Secondly, by this we are advertised, if we would have all necessary blessings for this life, first of all to embrace the Gospel of Christ. Thirdly, if Christ take unto him the disposition of the hen: we likewise must take unto us the disposition of the chicken in respect of Christ, and that in three things. First, we must suffer ourselves to be gathered to Christ, that is, to be turned unto him  from all our sins, to believe in him, to be of the same mind and disposition with him, to suffer him to quicken us with his heavenly and spiritual life, as the hen cherisheth her chickens by sitting on them. Secondly, we must attend upon the word will of Christ, as the chicken upon the call of the hen: and suffer him to rule us both in heart and life for all things. The third thing is, that we must depend on the sweet and merciful promises of Christ, and shrowd ourselves under his wing against hell, Satan, death, damnation. And verily all such among us, who are not careful to performe these three things to Christ, are no better then monstrous rebels, considering he hath in his merciful and tender love, sought to win us to himselfe for these forty yeares.

Thus much of the love of Christ: now I come to his patience in these words: How often would I? The meaning whereof is this; you have continually from time to time provoked me by your sins: yet did I not withdraw my love from you, but sent my Prophets from time to time unto you, to call you and gather you unto me. And this patience of God is here expressed to aggravate the rebellion of Jerusalem: I will therefore speak a little of it. And first it may be demanded, whether the virtue of patience that is in men, be also in God. I answer, properly it is not. For where this kind of patience is, there is passion sufferance: now God is not subject to any passion or sufferance, because his nature is unchangeable. Againe, that which is in God properly, is in him eternally this patience is not in him eternally, but for the time of the continuance of this world. Nevertheless, Scripture ascribes this patience to God for two causes. The first is, because there is in God an infinite goodness of will and nature, whereby he never simply wills the perdition or destruction of any creature. Ezechiel  saith, God wills not, that is, takes no delight in the death of a sinner. And whereas it is said, that vengeance is Gods, and he will repay; it must  be thus taken, that God in revenge doeth not absolutely intend to destroy, but only to execute justice in the punishment of sin. It may be objected, that God is said, to make vessels of wrath prepared to destruction. I answer, this place  must circumspectly warily be understood, I take the meaning of it to be this, that God makes vessels of wrath, or vessels for wrath by his will decree, whereby he decrees to pass by some and to forsake them, in respect of his love and mercy. And this act of God in passing by, and in forsaking of men, is as it were, to set them apart to become vessels of wrath. And though God in secret just judgement do this, yet he never fills any of these vessels with his wrath, until they have beene tainted with iniquity: and though they be prepared to destruction, yet they are never indeed destroyed but for their sins. Thus then, by reason of this excellent and incomprehensible goodness of God, whereby the virtue of patience is but a shadow, God is said to be patient.

The second cause, why God is said to be patient, is because he doth the same things that patient men do. First, he invites men to repentance: secondly, he promiseth pardon: thirdly, he defers punishment: fourthly, at the first he only inflicts less punishment, when they do no good, he inflicts greater: and lastly, when there is no hope of amendment, he inflicts everlasting death and destruction.

The end of Gods patience is two-fold: one,  that the elect of God may be gathered and called; the other, that all excuse might be taken from the ungodly.

The patience of God is either universal, or particular. Universal, which pertains to all men The decree of divine justice was set down to Rrr4

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Adam, in him to all mankind: When thou  shalt eate of the forbidden fruite, in dying thou  shalt DIE, that is, presently die the first and  second death. Dathan and Abiram, presently upon their rebellion, went downe into the earth quicke. The captaines with their fifties, were presently upon their comming to Elias destroyed with fire from heaven. And so oft as any man sins, he deserves present destruction: so many sins as we have committed, so many damnations have we deserved. Here it may be demanded, why God doth not execute his decree accordingly. I answer, God in justice remembers mercy, yea his justice gives place to mercy. For there is another decree of mercy, which he will have as well to be accomplished as the decree of justice, and that is, The  seede of the woman shall bruise the Serpents head.  Againe, Aske of me and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession That mercy then may be showed upon mankind, justice is executed in great patience by certen degrees. And this patience pertaines to all men without exception, that come of Adam by generation.

Special patience is that which concernes particular men or countries. Thus God spared the old world 120. yeares before he sent the flood: he spared the Amorites till their iniquities were full: he spared the Egyptians 400. years. He deferred the punishment of the idolatry  of Israel 390. yeares, and then he punished it with seventy yeares captivity. He winked at the ignorance of the Gentiles 4000.  yeares. Antichrist shall not utterly be destoried til the comming of Christ. When men blaspheme God Christ, swearing wounds, blood, heart, sides, nailes, life; if they had their desert, they should descend to hell quicke, and that presently: but God forbeares them, and sundry such persons are vouchsafed the grace of true repentance. The very least offendour upon earth is partaker of the great patience of God. For he sustaines the members of our bodies, the powers and motions of the soule in such actions in which we offend him. And no creature can sufficiently consider the greatness of this long suffering.

The use to be made of the patience of God  followes. First, it serveth to teach all men to turne to God by true repentance, Rom. 2. 4. Despisest thou the patience long suffering of God, not knowing that the goodness of God leades thee  to repentance? God is patient towards us, would have no man to perish, but would have all men to come to repentance. To come more near unto ourselves and this English nation. Now is the day of our visitation, hath been for the space of these forty yeares and more, in which God in great patience hath continually called upon us, knocking at the doore of our hearts, stretched out the armes of his mercy unto us. Wherefore the common duety of all English people is, to turne unto God with all their hearts according to all the law of God, as it is said of Josias. And that this duty may indeed be practised, I will use certaine reasons, that may serve to stir up our dead minds. First, the time of the continuance of the patience of God is hidden and unknowen unto us. And hereupon, when men abusing the patience of God shall say, peace, peace, then, then shall come sudaine destruction, as travaile upon  on a woman. And therefore the time is to be redeemed, and as S. Peter saith; We must watch and make haste for the comming of the Lord. Secondly, the greater the patience of God is and hath been, the greater shall his anger be. A blow, the longer it is in comming, the greater it is. Yea the very wrath of God in it selfe is most horrible. The wrath of a lion, of a prince,  yea the wrath of all creatures to the wrath of God, is but as a drop of water to the whole sea. At his indignation the very mountaines melt; the heavens and the elements shall melt at his comming: much more shall our rocky stony hearts melt. Thirdly, God hath his treasury and storehouses for judgement: and they which go on in their sins from day to day fill this treasury of God with wrath judgements  against the day of wrath. And when men turne heartily from their evil ways, this treasury is emptied, as appeares by the example of the Ninivites. Wherefore let us all from the highest to the lowest bethinke our selves what evil we have done, and how we have abused the merciful patience of God, and make speed to turne unto God and Christ our merciful Saviour. Some will say, we abuse not Gods patience; we have repented long agoe. I answer, the number of them that truly turne unto God in their hearts, is but very smal, in comparison, even as the gleaning is to the whole harvest. It will be said again, we are not as the Jews, that deny Jesus Christ to be the Messias. I answer: we confess Christ in word, but there is a great multitude amoug us, that deny him in their deedes and naughty lives. For to omit the sins of the second table, there be five notorious sins that are common among us. Wilful ignorance; in that men have little or no care to know God, to know the way of life. The second is, the profane contempt of the Gospel. For now the obedience to this blessed doctrine of life, yea, the very show of it, is in common reputation, Preciseness. And nowadays under this name the profession of the Gospel comes otherwhiles upon the stage to helpe to make up the play, and to minister matter of mirth. Upon this we may justly feare the Gospel is going from us. The third sin is worldliness, which reignes and beares sway in all places, as though there were no other world, and as though heaven were upon earth. The fourth sin of our days is luke-warmeness. For commonly men are not lost in themselves, that they might be found of Christ, they feele not their owne poverty, they know not in what neede they stand of the blood of Christ; and

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therefore they make profession of the faith  formally, not seriously, only because they are forced so to do by the good lawes of a good Prince. The last sin is Hypocrisy, for all among us come to the Lords table, and thereby enter into the highest degree of Christianity that can be upon earth: for thereby they make profession that they are united to Christ, and have fellowship with him, and grow up therein. And yet the most being departed from this holy Sacrament, take liberty to live as they list, despising all others that will not say and do as they do. These and many other, are the common fruits of all our English vineyard. It stands us all in hand to pray unto God, that  he would blow upon his vineyard; that we may bring forth better fruit, and prevent the judgements that otherwise are like to fall.

Secondly, in that God is so patient towards us, we are taught to exercise our selves in patience in respect of God when we are afflicted corrected by him. For when he lays his hand upon us, we may not be angry, fret, chafe, and rage, but quyet our hearts in his will, though the Cross be grievous for measure, and long for continuance. This patience to God-ward is tearmed in Scripture by an excellent name, The silence of the heart, whereby the heart without repining subjects it selfe to the will of God in all things. Psal. 4. 4. Examine your hearts upon your bed, be still. And 37. 7. Be silent to Jehova.

Thirdly, if God be thus patient towards men, we againe must be patient one towards another: as Paul saith, Forbeare one another, and   forgive one another, as God for Christs sake forgave you. The faith of the merciful patience of God cannot but breed and bring forth in us patience and long suffering, in regard of anger and revenge.

Lastly, in that God calls us to salvation with great patience, we must suffer our selves to be called, and run the race of our salvation with like patience. We must heare the word, and  bring forth fruit with patience. We must pray without fainting without taking repulse, as  the woman of Canaan did: and therefore with patience. Our hope must be by patience through comfort of the Scripture. In a word, we cannot  obtaine the promises without patience.

The fift and last point to be consideredis,  what is meant by the children of Hierusalem. I answer it thus. Children in Scripture are taken 4. ways. First, some are children by generation: of them reade Luk. the 3. chapt. where a long genealogy is set down from Adam to Christ. Secondly, some are called children by adoption without generation. Michal that never bare child to her death, is said to beare five to Adriel:  because she did adopt his children, and bring them up as her owne. Thirdly, some are called children in regard of legal succession, in title to this or that thing. Thus Zedechias, who indeed  was uncle to Jehoakim, is said to be the son of Jehoakim, because he did succeed Jehoakim, (as being the next of the blood) in the Kingdom. Jeconias or Conias was childless;  yet he is said to beget Salathiel; because Salathiel was to succeed him in the kingdom of Judea, in that he was the next of Davids house. Lastly, men, in that they appertaine to any thing or place, as children do to their parents, are called children thereof. Thus men are called children of light, of darkeness, of sin, of wrath. Thus Jerusalem is called the daughter of Sion. And in this text citizens, the inhabitants of Hierusalem, are called the children thereof.

Thus much of the Rebellion of Jerusalem: now followes the punishment in these words: Behold, your habitation shall be left unto you desolate: or thus, your house, that is, both city and temple (as it is in the next chapter) shall be left unto you as a wilderness.

Here we must first observe, that the punishment of Jerusalems rebellion is a decreed desolation both of City and Temple. And the right consideration of it is of great use. For this desolation is as it were a looking glass to this our English nation, in which we may see our future condition: except we repent of our unthankfulness to God for his mercies, and show better fruits of the Gospel, then commonly we do. The old world little regarded the ministery of Noah the preacher of righteousness, was destroyed by an universal flood. It is a general decree of God, The Gentiles  and kingdoms that will not serve thee, shall perish, and be utterly destroyed. If God spare not the natural branches, he will much less spare us that are but wild branches, if we neglect and lightly esteeme the Gospel of life, as men every where commonly do.

Secondly, the desolation of Hierusalem may be a glas to every one of us, who in these days of Gods merciful visitation, set the ministery of the Gospel at nought, or lightly respect it; for unless such persons amend, and that betime, utter desolation will befall both them and their families, God hath passed his sentence, They that withdraw themselves from God  shall perish. Now they withdraw themselves from God, that cannot abide to have fellowship with him in his word, to bring themselves in subjection thereto. Thirdly it appears hence by the contrary, that the stability of all kingdoms stands in the obedience of the Gospel of Christ: for Gods kingdom is most sure stable, against which nothing can prevaile. And when the Gospel is obeyed in any kingdom, it is (as it were) founded in the kingdom of God.

Moreover, this desolation is both perpetual, and terrible: it is perpetual, that is, to the last judgement. For Hierusalem must be trod  under foot, till the times of the Gentiles be fulfilled; and this is, till there be signes in the Sun and Moone, and the powers of heaven be shaken, and that is immediatly before the last Judgement. Hence I gather, that there is no city of Hierusalem, nor Temple now standing. It will be said, that since the destruction there of, they might have beene reedified. I answer,

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by reason of the curse of God, it cannot so be.  Three hundred and 30 yeares after the death of Christ, the Jews by the leave and helpe  of Julian the Emperour, went about to build againe their temple and city, but their worke was overthrowne, they hindered by thunder and lightning, and earthquakes, many of them slaine thereby. Againe, it may be said, that there is a city now standing that is called Hierusalem. I answer, it is either Hierusalem in her ruines, or the city Bethara, fenced, walled by Elius Adrianus. Secondly, by this it appeares, that the wars that were made heretofore for the recovery of the Holy land, and of Hierusalem, were in vaine. This enterprise was the policy of the Pope, that he might the better seat himselfe in Europe. And  there was little good to be looked for in the place that God had accursed with perpetual desolation. Thirdly, by this it appeares, that pilgrimages made to the Holy land, are super stitious. And lastly, I gather hence, that Antichrist shall not reigne in the Temple at Jerusalem. This is but a Popish fiction. For how it is possible for him to sit in a Temple that is utterly destroyed, in such sort, that stone doth not lie upon stone? It is objected, that Antichrist shall destroy the two Prophets of  God in the city in which Christ was crucified. I answer, Christ is as well crucified in his members, as in his owne person: and thus he was and is still crucified in Rome: and in respect  of his members more crucified in Rome then in Jerusalem.

Againe, this desolation was most terrible, the tribulation thereof so great, that the like  was never since the beginning of the world. Histories written thereof declare as much. For the city was at the first besieged by the army of Titus Vespasianus, called the abhomination of desolation, and it was withall compassed, with a wall that had 13 castles in it, to command the whole city. In the time of the siege, the Jews were oppressed with a grievous famine: in which their food was old shooes, old leather, old hay, and the dung of beasts. There died, partly of the sword, and partly of the famine, eleven hundred thousand of the poorer  sort: two thousand in one night were imbowelled: sixe thousand were burned in a porch of the Temple: the whole city was sacked and burnt, and laid level to the ground: and ninety seven thousand taken captives, and to be applied to base miserable service. This horrible desolation must teach us to dread and feare God, and to yield unfained subjection  to Christ. And as the Psalmist saith, to kiss the Son left he be angry, and we perish in the way, when his wrath shall suddenly burne.

Touching this desolation there be three things done by Christ. First, he determines it, saying, Your house shall be left unto your desolate. Hence I gather, that there is a providence of God, touching things that come to pas. That is one point. The second is, that the disposition of kingdoms, for the beginning, continuance, and end, is of God. The God of heaven (saith Cyrus)  hath given me all the kingdoms of the world. And Daniel to Nebuchadnezzar, The God of heaven hath given thee kingdom, power, and glory.  And the hand-writing upon the wall in the sight of Belshazzar, was to this effect, Thy king  dome is numbred, for continuance of yeares: it is weighed, and found light in respect of the sins of the peuple: and it is divided to the Medes and Persians. This must teach all good subjects in England, to lift up their hearts to God, for the continuance of peace and protection to this Church and land.

Secondly, Christ reveales the desolation of Jerusalem, that certenly: yea, he determines the very particular time, This generation (saith he) shall not pass till all these things be fulfilled.  And according to this revelation and prediction of Christ, all things came to pass. For within the compass of 40. yeares after it was destroyed. Hence, I gather, that this Gospel of Matthew, and the rest, are the very word of God; on this manner. That which foretels particular things to come certenly and truly, is of God: but the Gospels foretell particular things to come certenly and truly, as in this place we see: therefore they are of God.

Thirdly and lastly, Christ labours to bring the Jews to a serious consideration of their punishment, when he saith, Behold. For he doth as it were take them by the hand, and bring them to a present view of their misery. And thus he hath always dealt with his people from the beginning. Yea thus he dealt with Adam before his fall, when he said, If thou eate the forbidden fruite, in dying thou shalt die. This serious  consideration of deserved punishment, is of great use. It is an occasion of repentance to man. It is a meanes, if not of repentance, yet  of restraint of open vices. Againe, the consideration of everlasting punishments, is a meanes to make us patiently beare lesser crosses that befall us in this life. And therefore it were to be wished, that men nowadays would seriously speake and thinke of hell, and of the paines thereof. For then there would be more amendment then there is. But this good is hindered, partly, by blindness of minde, and partly by false imaginations, that the judgements and punishments of God may easily be escaped.

Deo gloria.