The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

And hence also is that dissolved that they say, That man is not justly punished of God, if he could not avoid his fall: For he that sinneth willingly, or doth draw on himself the necessity of sinning, is justly punished, his own conscience accusing him; neither is it unjust that he is forsaken of God, and deprived of the grace of the holy Ghost, who wittingly and willingly casteth it away, and that he suffer the punishment of this his ingratitude and contempt of God, although he cannot, God forsaking him, do otherwise: For none is forsaken of God, except he be willing to be forsaken: As, It must needs be that offences shall come, ¹but woe be unto that man by whom the offence cometh.

And hence also is that dissolved that they say, That man is not justly punished of God, if he could not avoid his fall: For he that sinneth willingly, or doth draw on himself the necessity of sinning, is justly punished, his owne conscience accusing him; neither is it unjust that he is forsaken of God, and deprived of the grace of the holy Ghost, who wittingly and willingly casteth it away, and that he suffer the punishment of this his ingratitude and contempt of God, although he cannot, God forsaking him, doe otherwise: For none is forsaken of God, except he be willing to be forsaken: As, It must needs be that offences shall come, ¹but woe be unto that man by whom the offence cometh.

1. 1Mat. 18.7.

¹At length they say, That God is made cruel, envious, and far from bounty and mercy, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Devil. But these and the like tauntings and reproachings of the works and judgements of God, out of doubt are joined with great impiety, because they over-turn the ground and principle, which is the first degree and step to godliness and reverence towards God, that is, that whatsoever God doth, it is good and just, and not disagreeing from his nature and law, whether the reason thereof be known unto us, or unknown: Wherefore this answer should suffice, that it disagreeth not from the mercy and goodness of God, whatsoever he doth. But there is not want also of other answers: As, that denial of grace doth not disagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occasion of bestowing a greater grace and benefit; as it is apparent in the fall and restoring of man again, that that is not disagreeing from mercy, or any other virtue, which doth appertain to the manifesting of the glory of the chief good, which is God: For although it be mercy not to rejoice in the ruin or destruction of his creature, yet mercy ought ⟨p. 86⟩not to fight with justice: now it is just, that more regard should be had of the chief good, that is, God (both by himself, and by others) then of all creatures. Wherefore very well do agree together in God, his mercy, which will not the death of a sinner; and his justice which suffereth mankind to fall, that by his fall the severity and goodness of God may appear.

¹At length they say, That God is made cruell, envious, and far from bounty and mercie, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Divell. But these and the like tauntings and reproachings of the workes and judgements of God, out of doubt are joyned with great impiety, because they over-turn the ground and principle, which is the first degree and step to godlinesse and reverence towards God, that is, that whatsoever God doth, it is good and just, and not disagreeing from his nature and law, whether the reason thereof be knowne unto us, or unknowne: Wherefore this answer should suffice, that it disagreeth not from the mercy and goodnesse of God, whatsoever he doth. But there is not want also of other answers: As, that deniall of grace doth not disagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occasion of bestowing a greater grace and benefit; as it is apparent in the fall and restoring of man againe, that that is not disagreeing from mercy, or any other vertue, which doth appertaine to the manifesting of the glory of the chiefe good, which is God: For although it be mercy not to rejoyce in the ruine or destruction of his creature, yet mercy ought ⟨p. 86⟩not to fight with justice: now it is just, that more regard should be had of the chiefe good, that is, God (both by himselfe, and by others) then of all creatures. Wherefore very well doe agree together in God, his mercy, which will not the death of a sinner; and his justice which suffereth mankind to fall, that by his fall the severity and goodnesse of God may appeare.

1. 1Gods denial of grace no cruelty, but a way to greater mercy.Gods deniall of grace no cruelty, but a way to greater mercy.

¹The second degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth work freely, but it is carried to evil only, and can do nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of inclination in the heart and will unto obedience; in whose stead blindness and averseness from God succeeded, which man cannot shake off, unless he be regenerated by the holy Ghost. Briefly, it is the fitness and proneness in man after his fall, being unregenerate, to choose only evil. Of this blindness and corruption of mans nature after the fall it is said:² All the thoughts of man are only evil. Can the Blackamoor change his skin? &c. Every man from his youth is given to evil, and their stony hearts cannot become flesh. A corrupt tree cannot bring forth good fruit. We were dead in our sins: by nature the sons of wrath. We are not able of our selves to think any thing as of our selves. With these testimonies concurreth every mans experience, and the weary sense of conscience, which proclaimeth, that we have no liberty and proneness of will to do that which is good; but too great freedom and readiness to practise evil,³ unless we be regenerate: as it is said, Convert thou me, and I shall be converted: Wherefore there is no love of God in us by nature; and therefore we have by nature no readiness to obey God.

¹The second degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth worke freely, but it is carried to evill only, and can doe nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of inclination in the heart and will unto obedience; in whose stead blindness and aversnesse from God succeeded, which man cannot shake off, unlesse he be regenerated by the holy Ghost. Briefly, it is the fitnesse and pronenesse in man after his fall, being unregenerate, to chuse only evill. Of this blindnesse and corruption of mans nature after the fall it is said:²

Those legal notions, whether they belong to the first,¹ or to the second Table of the Decalogue, they are not perfect and sufficient: And therefore God cannot be rightly worshipped, according to these remains or relics of spiritual light, except there come thereunto the knowledge of God, and his divine will out of the Word of God, which is delivered to the Church. 2. Men not brought up in the Church, do patch many false ⟨p. 87⟩things with these true imprinted notions of nature, and do heap sins upon errors. 3. Such is the frowardness of the will and affections, even against the judgement of rightly informed and ruled reason, that they obey not so much as those natural notions, much less those which are to be adjoined out of the Word of God. Wherefore also are those complaints even of the Heathen: I see the better, and I like them, but I follow the worse: and that accusation of the Apostle,² The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which with-hold the truth in unrighteousness: wherefore those notions, without the grace of the holy Ghost, do not engender true godliness in them.

Those legall notions, whether they belong to the first,¹ or to the second Table of the Decalogue, they are not perfect and sufficient: And therefore God cannot be rightly worshipped, according to these remaines or reliques of spirituall light, except there come thereunto the knowledge of God, and his divine will out of the Word of God, which is delivered to the Church. 2. Men not brought up in the Church, doe patch many false ⟨p. 87⟩things with these true imprinted notions of nature, and do heap sins upon errours. 3. Such is the frowardnesse of the will and affections, even against the judgement of rightly informed and ruled reason, that they obey not so much as those naturall notions, much lesse those which are to be adjoyned out of the Word of God. Wherefore also are those complaints even of the Heathen: I see the better, and I like them, but I follow the worse: and that accusation of the Apostle,

¹Object. 2. God commendeth us for good works: Therefore good works are in our power and will. Answ. This is a fallacy, concluding of that which is no cause, as if it were a cause. God commendeth our good works, not because they are or can be performed of us, without our renewing by the holy Ghost; but because they are agreeable unto his Law, and good and pleasing unto him: yea, because they are his own gifts and effects in us, and we his instruments, unto whom he communicateth himself and his blessings: according as it is said, Whom he predestinated, them also he called. Repl. Who doth not in such sort work well, as that it is in his own power to do either well or ill, he deserveth neither commendation nor reward; but those good things which men do, are not in their power and arbitrement: Therefore they deserve not either commendation or rewards for their virtues. Answ. If the question be of desert, we grant the whole argument: For it is true, that no creature can deserve or merit ought at Gods hand; neither ought the praise, or commendation, or glory be given to us, as if the good which we do were of our selves, it being God which worketh whatsoever is good in all. But if they say, that neither reward or commendation is justly given, more is in the conclusion then was in the premisses: For God, to testify that righteousness pleaseth him, and to show forth more and more his bounty and goodness, doth adorn it with free rewards.

¹Object. 2. God commendeth us for good workes: Therefore good workes are in our power and will. Answ. This is a fallacy, concluding of that which is no cause, as if it were a cause. God commendeth our good workes, not because they are or can be performed of us, without our renewing by the holy Ghost; but because they are agreeable unto his Law, and good and pleasing unto him: yea, because they are his own gifts and effects in us, and we his instruments, unto whom he communicateth himselfe and his blessings: according as it is said, Whom he predestinated, them also he called. Repl. Who doth not in such sort work well, as that it is in his owne power to doe either well or ill, hee deserveth neither commendation nor reward; but those good things which men doe, are not in their power and arbitrement: Therefore they deserve not either commendation or rewards for their vertues. Answ. If the question be of desert, we grant the whole argument: For it is true, that no creature can deserve or merit ought at Gods hand; neither ought the praise, or commendation, or glory be given to us, as if the good which we do were of our selves, it being God which worketh whatsoever is good in all. But if they say, that neither reward or commendation is justly given, more is in the conclusion then was in the premisses: For God, to testifie that righteousnesse pleaseth him, and to shew forth more and more his bounty and goodnesse, doth adorne it with free rewards.

¹Obj. 3. What God doth wish and will to be done of us, that we are able to perform by our selves; but God doth wish and will our conversion, and our good works: Therefore we are able to perform them by our selves: And so consequently, we need not the operation and working of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major proposition it is taken, as it useth properly to signify: in the Minor not so. God is said to wish, by a figure of speech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting. ²2. In respect of his love towards his creatures, and in respect of the torment of them that perish, but not in respect of the execution of his justice. Repl. 1. He it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their own power, and not in his▪ who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in our selves to do well. Answ. We deny the Minor, because it is not enough that God inviteth us: but our will also to do well must be adjoined, which we cannot have but from God only. God therefore doth wish our conversion, and doth invite all unto it, that is, he requireth obedience towards his Law of all, he liketh it in all, and for the love which he beareth unto his creature, he wisheth nothing more then that all perform it, and all be saved; but yet a will to perform it they only have, whom God doth regenerate by his Spirit: Ye have seen all that the Lord did before your eyes: ³yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear unto this day.

¹Obj. 3. What God doth wish and will to be done of us, that we are able to performe by our selves; but God doth wish and will our conversion, and our good works: Therefore we are able to performe them by our selves: And so consequently, we need not the operation and working of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major proposition it is taken, as it useth properly to signifie: in the Minor not so. God is said to wish, by a figure of speech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting.

Object. 4. That which cannot be avoided, is not sin; The unregenerate cannot avoid sin: Therefore their works are not to be accounted sins. Answ. We deny the Major:¹ For it is enough to make sin, if it be voluntary. And how much the more necessarily men sin, with so much the greater will they sin. They cannot therefore pretend necessity to cloak their fault. This doth the example of the Devil prove, who sinneth so much the more grievously, how much the more necessarily he sinneth, wittingly and willingly striving against God, and contumeliously despiting ⟨p. 88⟩him. But they do vainly and wickedly cavil, That the justice of God doth not impute those sins to the Devil, which he necessarily doth commit after his corruption. Likewise, That the Devil is now finally and without hope of pardon cast away of God, but men have power yet in this life either to persist in sin, or to forsake it; and therefore those actions only of theirs are sins, in which sin cannot be avoided: For God is wroth with all sins of men and Devils, and punisheth all sins with eternal pains, or with equivalent punishment unto eternal. Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin, for that there is, or is not hope of obtaining recovery and pardon: For, whatsoever is committed against the Law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth, forsaketh his sin, or persisteth in it.

Object. 4. That which cannot be avoided, is not sinne; The unregenerate cannot avoid sinne: Therefore their workes are not to be accounted sins. Answ. We deny the Major:¹ For it is enough to make sin, if it be voluntary. And how much the more necessarily men sin, with so much the greater will they sin. They cannot therefore pretend necessity to cloak their fault. This doth the example of the Divell prove, who sinneth so much the more grievously, how much the more necessarily hee sinneth, wittingly and willingly striving against God, and contumeliously despiting ⟨p. 88⟩him. But they doe vainly and wickedly cavill, That the justice of God doth not impute those sins to the Divell, which he necessarily doth commit after his corruption. Likewise, That the Divell is now finally and without hope of pardon cast away of God, but men have power yet in this life either to persist in sin, or to forsake it; and therefore those actions only of theirs are sins, in which sin cannot be avoided: For God is wroth with all sins of men and Divels, and punisheth all sins with eternall paines, or with equivalent punishment unto eternall. Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin, for that there is, or is not hope of obtaining recovery and pardon: For, whatsoever is committed against the Law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth, forsaketh his sin, or persisteth in it.

Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: ¹Therefore God doth unjustly punish them. Answ. They who necessarily sin, are unjustly punished, except that necessity come voluntarily, and by their own will. But men have drawn upon them that necessity voluntarily in the first Parents, and themselves also do willingly sin: Therefore God doth justly punish them.

Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: ¹Therefore God doth unjustly punish them. Answ. They who necessarily sinne, are unjustly punished, except that necessity come voluntarily, and by their owne will. But men have drawne upon them that necessity voluntarily in the first Parents, and themselves also doe willingly sinne: Therefore God doth justly punish them.

1. 1They who necessarily sin, are justly punished, because they do it voluntarily.

Object. 6. They who have not equal and like ability to choose good or evil, must needs be either all good, or all evil, The unregenerate have not like ability to choose good and evil, but only liberty to choose evil: Therefore they must needs be all alike evil. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certain, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.¹ I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evil, when the holy Spirit moveth and inclineth their hearts and minds to conversion, there is more in the conclusion then in the former propositions: For as it is impossible, that they should be converted whom God moveth not; so it is not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration should be converted: All that the Father giveth me, ²shall come unto me. Repl. It is said, Thy destruction cometh of thy self, Israel. Your iniquities have separated between you and your God: Therefore the cause of this difference, that some are converted, and some not, is in the will of man, and not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, so are some better then others, as that they take that grace which others refuse. But Hoseas addeth an answer: In me only is thy help. He showeth that our safety doth so depend on God, that we cannot have it without his singular mercy and grace: Wherefore destruction cometh of those that perish, as concerning the merit of punishment; but this taketh not away the superior cause, that is, Gods reprobation: For the last cause taketh not away the first cause. The same is answered to that of Isaiah: Sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsel of God going before, by which God decreed to adjoin those unto him, or to cast them from him, whom it seemed good to him so to deal with.³ He hath mercy on whom he will, and whom he will he hardeneth.

Object. 6. They who have not equall and like ability to chuse good or evill, must needs be either all good, or all evill, The unregenerate have not like ability to chuse good and evill, but only liberty to chuse evill: Therefore they must needs be all alike evill. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.

Object. 7. He that hath no liberty to do good, and eschew evil, is in vain pressed with precepts and doctrine; but the unregenerate have not liberty to do good works and omit evil: Therefore obedience is in vain commanded them. Ans. The Major is to be denied; for when God doth suffer his will to be denounced to the wicked,¹ either he doth together lighten them, and move them within by his Spirit to obey his voice; or pricketh them with the pricks of conscience, either to observe external order and discipline, or not so much to persecute the known truth, or he doth discover their hypocrisy and madness oppugning it; or he maketh manifest their weakness and ignorance, and at length maketh them inexcusable in this life, and in the last judgement. Repl. 1. Whose conversion and obedience dependeth of the grace of God, he hath no need of exhortations and precepts; but in them also who are converted, their conversion dependeth of grace: Therefore precepts are vain and needless. We make answer ⟨p. 89⟩to the Major by a distinction. If conversion depend of grace, so that the Spirit doth not adjoin doctrine as an instrument, whereby to teach their minds, and move their hearts, let this verily be granted: although, as hath been before said, there remain as yet other uses of doctrine. But when it hath pleased God by this instrument both to lighten, and move, or incline mens minds to faith and obedience, the Major is false: For it is written,² The Gospel is the power of God unto salvation to every one that believeth. Repl. 2. It is not mercy, but cruelty to propound precepts and doctrine to those who are denied the grace of obeying, and who are by it more hardened, and more grievously condemned: God therefore doth not this, who is exceeding merciful. We deny again the Major: 1. Because Gods exceeding mercy doth not take away his justice. 2. Because he so will have them to be made inexcusable by the preaching of his heavenly doctrine, as that in the mean season he rejoiceth not at their destruction and punishment: But for the manifestation of his justice, (whereof, that greater regard should be had then of all the creatures, even Gods justice it self requireth) he will that which otherwise he abhorreth in his mercy and goodness towards all creatures,³ I will not the death of him that dieth.

Object. 8. He that prepareth himself to receive grace, by which he may do good work•, ¹he now doth works pleasing to God; but men prepare themselves to receive grace: Therefore also before regeneration they do works pleasing to God. We deny the Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alms of Cornelius before he was taught and baptised of Peter, come up into remembrance before God. But in these and the like places, to prepare, or to have in readiness, or to confirm the heart, is not to do works before the conversion, by which God may be invited to bestow the grace of regeneration upon men; but it signifieth, that a ready and firm will of obeying God, and persevering in true godliness, is showed of those which are already regenerated and converted: For the people of Israel had repented, when Samuel said this unto them. For there goeth before in the same place, All the house of Israel lamented and followed the Lord. ²Likewise Cornelius, before he was taught of Peter, that Jesus was the Messiah, is said to have been then godly and serving God, and so called and invocated on him, that his prayers pleased God, and were heard.

Object. 8. He that prepareth himselfe to receive grace, by which he may do good work•, ¹he now doth works pleasing to God; but men prepare themselves to receive grace: Therefore also before regeneration they do works pleasing to God. We deny the Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter, come up into remembrance before God. But in these and the like places, to prepare, or to have in readinesse, or to confirme the heart, is not to do works before the conversion, by which God may be invited to bestow the grace of regeneration upon men; but it signifieth, that a ready and firme will of obeying God, and persevering in true godlinesse, is shewed of those which are already regenerated and converted: For the people of Israel had repented, when Samuel said this unto them. For there goeth before in the same place, All the house of Israel lamented and followed the Lord.

¹Object. 9. The works which are not in our power to perform, are not our works, neither are truly and properly said to be done by us; but good works are said to be ours, and to be done by us: Therefore it is in our will to d• them, or not to do them. We deny the Major: For they are not therefore said to be ours, or to be done by us, because they are of our selves; but because God worketh them in us, as in the subject, and by us as instruments: and that so, as our will doth them of her own proper motion, although not except it be renewed, raised, and guided by the holy Ghost. For being regenerated and moved by him, we are not idle, but he worketh in us, we our selves also work well, and that freely without constraint: For by regeneration the Will is not taken away, but corrected, as which before would only that which is evil, will now that which is good.² We are his workmanship created in Christ Jesus unto good works, which God hath ordained that we should walk in them.

¹Object. 9. The workes which are not in our power to performe, are not our workes, neither are truly and properly said to be done by us; but good workes are said to be ours, and to be done by us: Therefore it is in our will to d• them, or not to do them. We d•ny the Major: For they are not therefore said to be ours, or to be done by us, because they are of our selves; but because God worketh them in us, as in the subject, and by us as instruments: and that so, as our will doth them of her owne proper motion, although not except it berenewed, rais•d, and guided by the holy Ghost. For being regenerated and moved by him, wee are not idle, but hee worketh in us, wee our selves also work well, and that freely without constraint: For by regeneration the Will is not taken away, but corrected, as which before would onely that which is evill, will now that which is good.² We are his workmanship created in Christ Jesus unto good workes, which God hath ordained that we should walk in them.

¹Object. 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himself, before he is holpen: For he that hath help, beginneth the action; God helpeth us: wherefore it is of our selves to begin good works. The Minor is proved, Lord, I believe, help my unbelief: the Spirit helpeth our infirmity. ²Ans. Nothing can follow in conclusion of mere particular propositions: For the Major here is not universal, seeing not only he may help who beginneth a work, but he also in whom it is begun, and accomplished by another. Now so doth God help us, that himself doth first breed and engender in us true knowledge of him, and an inclination to obey him and the beginnings of good motions, and doth increase also and perfect the same begun by him. But he is therefore said to help us, because he doth so work in us, that we are not idle, but work while he worketh: and yet we are able no more to persist, or to bring it to an end, without him, then to begin it: And therefore we, being inclined, moved, and governed by him, will also of our selves of ⟨p. 90⟩our own accord, and are able to work well, and do work well, that is, because God worketh good things not only in us, but also by us, as joint-workers with him:³ He that hath begun this good work in you, will perform it until the day of Jesus Christ. It is God who worketh in you both the will and the deed, even of his good pleasure. Repl. The beginning, and proceeding, and accomplishment of conversion is the free work and gift of God: Therefore mans will, when he is converted, doth nothing, but is mere passive. There should be no use also (as hath been said before) of laws, discipline, doctrine, exhortations, and such like. Answ. We deny the consequence of this reason: because the reason proceedeth from the putting of the first cause, to the removing of the second or instrumental cause. Again, it is a mere fallacy, concluding that to be simply so, which is but in some respect so: For, 1. The Will, as also the whole man renewed, is both the subject and instrument co-operating and jointly working of his conversion,⁴ that is, is converted of God, and doth convert himself: For the action of God converting and inclining the Will, goeth before the assent of the Will, not in time, but in nature only. 2.

The holy Ghost regenerating and converting us, worketh in us both new qualities, in receiving whereof we are mere passive, and work not our selves (for we cannot make to our selves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by Gods Spirit, are not stocks, but joint-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without showing an impious and wicked contempt of God himself. But here especially our adversaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to conversion: but this grace, preventing those who are to be converted, is so far given to all, as it is in themselves, or in their own power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first and universal grace preventing all men, that is, have by their liberty applied themselves to choose that good, unto the choosing whereof they are solicited, but yet not effectually moved of God; unto these is given also the subsequent and joint-working grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of mans will:¹ Turn to me, and I will turn to you. If ye consent, ye shall eat the good things of the earth. I called you, and ye answered not. But it is certainly manifest out of the Scripture, that neither any man can be converted, except the holy Ghost be given him; neither is he given to all men of God, but to those only, whom he of his free mercy vouchsafeth this benefit: so that the cause is not to be sought in men, but in God alone, why these, rather then they, believe Gods voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable nature of mans will:

The holy Ghost regenerating and converting us, worketh in us both new qualities, in receiving whereof we are meere passive, and worke not our selves (for we cannot make to our selves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by Gods Spirit, are not stockes, but joynt-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself. But here especially our adversaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to conversion: but this grace, preventing those who are to be converted, is so far given to all, as it is in themselves, or in their owne power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first and universall grace preventing all men, that is, have by their liberty applyed themselves to chuse that good, unto the chusing whereof they are solicited, but yet not effectually moved of God; unto these is given also the subsequent and joynt-working grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of mans will:

but not, both in respect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aside or put off by us; & also in respect of the unchangeable decree of God, whereby God hath determined to leave some in sin and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wills with new inclinations or powers, nor effectually to move them to yield obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries allege: God willeth us to turn to him, that he may turn to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirm these precepts and commandments in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedience, but because he will stir up by his promises that will in us. He chargeth the stubborn with their wickedness, not as if it were in their own power to put it off; ⟨p. 91⟩but because he will, by accusing their wilful stubbornness, take away all excuse from them when he judgeth them. Again, they urge,¹ Although no man can be converted to do well without grace, yet not only the consequent gifts and benefits of God, but the first grace also of his holy Spirit, whereby we are converted, all who are willing may have, seeing God promiseth that he will give to all that will: As, All ye that thirst, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. The will of receiving goeth before the receiving it self: Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent, as concerning the grace of conversion: for no man can desire this, except he have the beginning of it in him. For, It is God who worketh in us both to will, and to do. ²Wherefore the will of believing and repenting is the very beginning of faith and conversion, the which whosoever have true and unfeigned, it is increased and perfected in them, as it is said, He that hath begun this good work in you, will perform it.

but not, both in respect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aside or put off by us; & also in respect of the unchangeable decree of God, whereby God hath determined to leave some in sin and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wils with new inclinations or powers, nor effectually to move them to yeeld obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries alledge: God willeth us to turne to him, that he may turne to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirme these precepts and commandements in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedience, but because he will stirre up by his promises that will in us. Hee chargeth the stubborne with their wickednesse, not as if it were in their owne power to put it off;