A treatise of original sin ... proving that it is

In the negation we have a distribution, It is not of him that willeth, nor of him that runneth. [It is not.] Here is much dispute, what is meant by that? But the Context maketh it evident, that election is not, nor the blessed effects of Election, Conversion, Justification and Salvation. Some also add, The act of volition, It is not of him that willeth to will; for God worketh in us to will: So that all is to be given to God; for Voluntas bons, is one of Gods good gifts to us, Nelentem pravenit ut velit, volentem subsequitur ne finstra velit: A good will cannot precede Gods gifts, seeing that it self is one of Gods gifts.

In the negation we have a distribution, It is not of him that willeth, nor of him that runneth. [It is not.] Here is much dispute, what is meant by that? But the Context maketh it evident, that election is not, nor the blessed effects of Election, Conversion, Justification and Salvation. Some also adde, The act of volition, It is not of him that willeth to will; for God worketh in us to will: So that all is to be given to God; for Voluntas bons, is one of Gods good gifts to us, Nelentem pravenit ut velit, volentem subsequitur ne finstra velit: A good will cannot precede Gods gifts, seeing that it selfe is one of Gods gifts.

Not of him that willeth] Here we see plainly the will of man so impotent, yea so polluted by sin, that it cannot put it self forth to any good.

Not of him that willeth] Here we see plainly the will of man so importent, yea so polluted by sinne, that it cannot put it self forth to any good.

Again, It is not of him that runneth.] The Remonstrants limit this too much (as if it were) an allusion to Esau, who neither by running (when he wearied himself in hunting for venison;) nor by willing (when with tears he so earnestly desired the blessing) could obtain it; for the Scripture doth usually compare Christianity to a race, and our conversation to a running. So that it is neither our inward willing, or outward performing of duties, (though with much industry,) that make us obtain this grace from God: Not that we are to sit still and to be idle, but we are to wait on the means only, it's Gods grace not our wills which do make us holy and happy. Therefore you have the positive cause of all, But it is of God that showeth mercy,] It is then the mere mercy and compassion of God, which maketh a difference between men lying in the same sin and misery; he speaketh not of justifying mercy, adopting mercy, but of electing mercy, converting and calling mercy. This discriminating power and grace of God doth evidently appear every where, there being two in a family, one taken, the other left; Two hearing a Sermon, one humbled and converted, the other remaining blind and obdurate; If to this it be replied, that the meaning is, It is not of the will alone, nor of him that runneth alone, but of Gods mercy also, then (as Austin of old did solidly observe) it might as truly be said, That it is not of God that showeth mercy, but of him that willeth and runneth; And this is very absurd, Pia aures non ferunt, Godly ears (saith Aquinas on this place) would not endure it; and New Christianus dicere andebit, (said Austin.) The weightiness of the matter hath made me thus long in opening the Text: We come to the Observation, viz.