Thomas Draxe (d.1618) on General and Special Grace

Qu. If one man by nature be not better than another, how then do they differ?
A. In men mere natural and unconverted, God, for the upholding and preserving of Common-wealths and human societies, bestoweth general and restraining grace more upon one than another.

Secondly, they do or may differ in outward dignity and privileges, as the Jews much excelled the Gentiles; but otherwise the special grace and mercy of our God, maketh the main difference between the Elect and the Reprobate. For the one hath in time renewing and saving grace communicated unto him; but the other is utterly denied it.

Thomas Draxe, The World’s Resurrection, Or the General Calling of the Jews (London: Printed by G. Eld, and are to be sold by Robert Boulton and John Wright, 1608), 109–110.

Quest. Touching the graces of God if they be never taken away, why doth God so often deprive men of them, that formerly had them?

Ans. First, they are common and temporal gifts, either of nature, policy, or else of illumination and outward profession only, that are common to God’s children with reprobates, these God doth strip and deprive men of many times for their unthankfulness, and to discover their unsoundness and hypocrisy.

Secondly, because men (who are commonly Reprobates) always neglect, contemn, and abuse them, & thus they quench and put out the holy spirit, and what light soever was offered unto them, and whatsoever knowledge and grace of God was bestowed upon them, it dieth in them by little and little: for God in his justice taketh his talent from them, as he did from Saul and Judas. But for those peculiar endowments of God’s elect which are linked and chained inseparably together, such as predestination, vocation, justification, and glorification, these are given to the Godly in fee [sic] simple, and are never taken away from them.

Ibid., 103.

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Notes: There are also a couple of instances in The lambes spouse or the heavenly bride (London: By G. Eld, dwelling in Fleete-lane, at the signe of the Printers Presse, 1608) where he speaks of “common graces,” as well as in The earnest of our inheritance (London: Imprinted by Felix Kingston for George Norton, 1613). Thomas Fuller states that Draxe translated the works of William Perkins into Latin, for the Geneva edition, 2 vols. fol., 1611-18. Compare William Perkins on restraining grace and renewing grace here (click).

William Perkins (1558–1602) on Christ Standing and Knocking

I stand. Christ expresses his mind by borrowed speeches: for in this verse he compares every man to a house or householder, and our hearts to doors by which an entrance is made: and himself to a guest or stranger which comes to the house, and desires to be let in and entertained: yet not so much to look for kindness to be shown [to] him, as to show favor to us. By this similitude Christ purposes to show this Church, what his mind is toward it: and he expresses it by two signs here set down: first, a desire of their conversion, which he heartily seeks and looks for, I stand and knock. Secondly, his promise after their conversion, If any, &c. he will have fellowship, even mutual fellowship with them.

Now of the words in order as they lie. The scope and substance of them being thus first thus generally propounded, I here note two things. First, that this Church (if we regard the greater part of it) had no true fellowship with Christ as yet, nor Christ with them[?]: because he was not yet received into their houses, but stood at their doors which were shut. This may seem strange: but the cause is evident; the truth is, there were many good things in them: for they knew the Gospel and liked it, and professed it, and were partakers of the seals of the covenant: and yet they were tainted with one great sin of lukewarmness, which closed up the door of their hearts, so that though they had many good things, yet this one sin kept out Christ. By which we see, that one sin, in a man endued with many good graces, keeps out Christ, and bars him from all fellowship and society with him. Judas had many notable things in him; he forsook all, and preached Christ, and yet covetousness kept out Christ. Herod had so too, but incest kept the door shut against Christ. It is the nature of sin to cut a man off from all fellowship with Christ: and so we may have many excellent things among us, as the word and Sacraments; and yet if thou be a man which has but one sin (and nourishes it) it is a bar to keep out  Christ from entering. If you are given to  either to covetousness, drunkenness, fornication, adultery, theft, blasphemy, or lying, &c. that one sin whatsoever, will keep out Christ, so that he must be fain to stand and stay at the door, and so must abide as long as a man continues in any one sin. Therefore so many as have any desire to have fellowship with Christ, must have care to cut off all sin: for though you have knowledge, wit, memory, understanding and utterance, yet if you have but one sin, it takes away the very ground of all fellowship with Christ: that is, of all felicity and happiness.

In the original, it is not I stand, but I have stood. So Jer. 7:13. I have risen up early: and Isa. 65:2. I have stretched out my arm all the day long. And here, I have risen up early, and stood here long, all the day till night: for so much the word of supping imports; as if he should say, till supper time.

This shows Christ's exceeding patience, in waiting for the conversion of this people. He might in justice have condemned them for their sins, and have cast them to hell, and yet he stands still all the day waiting for their conversion, till he is fain to complain.

Now this place serves to show and set forth, and gives just occasion to speak of God's patience, in waiting for the conversion & amendment of a sinner. Now that which Christ says to them, may be justly said to us: he has risen up early, and spent a long day in waiting at our doors, above six and thirty years: therefore he may well upbraid us. Let us then learn to know the day of our visitation: for that is the day of a people's visitation, when the Gospel is preached and Christ stands knocking: therefore it stands us upon to labor to know this, and regard it. If we can resolve ourselves of this, then we practice the duty which Christ prescribes the church of Jerusalem: if we do not so, but shall let pass all the signs and tokens of God's mercy, we must look for the like end as Jerusalem had. So much for the first part, I stand at the door.

And knock. First he used means to enter when they had barred him out. Mark the unspeakable mercy of Christ: they by their sins stopped Christ from entering, yet he pursues them with mercy, and offers mercy to them that refused it, and contented themselves to lie and live in their sins. When Adam had sinned and fled from God, the Lord sought him out, and made a covenant of grace with him. So Isa. 65. the Lord saith, he was found of them that never sought him: they that never dreamed of mercy found mercy. In the parable of the lost sheep, that sheep which was left as a prey to the wild beasts, Christ sought it up, and brought it home. All these places tend to one end, to show the infinite mercy of Christ. This is true in all churches, yea in this of ours. If we have mercy, we have it before we seek it, nay when we refuse it, as much as in us lies. This should be an occasion to stir up our hearts to magnify Christ for his mercy: we should not let pass such considerations as these, but rather break out into praise of Gods love and mercy, which is a bottomless sea.

Quest. It may be demanded, how he knocks. Answ. The words precedent show the sense: for these words have relation to them. He said before, he would spew them out: then he gives them counsel. Now by so sharp a rebuke they might have despaired: therefore he shows, that by this threatening, and rebuke, and counsel, he knocks, that they might perceive they were not tokens of wrath but of mercy. So then this knocking is nothing else but the reproof, threatening, and counsel used before. He knocks when it pleases him to make men see their sin by such things.

Here then we are to mark the state of all people which have the ministry of the word, they have Christ among them, and he stands at the door and knocks at every man's heart. All threatenings of the law, reproofs of sin, exhortations, admonitions and promises, they are so many knocks of Christ. A great & unspeakable mercy, that the King of heaven and earth should do this: Now then does Christ knock thus by preaching, promises, and threatenings, &c. then we must not be so dull, dead, and backward, but show more zeal. If any man of great place and calling knock at your doors, what stirring is there, that you may receive him as is meet? Then what a shame is this, when Christ vouchsafes to deal thus mercifully with us? Again, in that Christ comes by the ministry of the Gospel to work our conversion, it serves to admonish us to turn with all speed, for we know not how long he will stand and reach forth the hand of his ministry to beat upon our hearts. Mark further; this knocking is not a light and soft kind of knocking, but it goes with crying; he both knocks and cries, it is an earnest knocking of one that would fain enter.

Seeing then Christ standing at the door of men's hearts knocks so earnestly to save men's souls, we again ought to be earnest to receive and embrace the Gospel. He knocks in good earnest, and we must accordingly by Gods grace be as earnest. So much for the first token of Christs love, his desire of their conversion, which he shows by two signs; first his waiting, secondly his knocking, and that joined with crying.

William Perkins, Lectures Upon the Three First Chapters of the Revelation: Preached in Cambridge Anno Dom. 1595. (London: Printed by Richard Field for Cuthbert Burbie, and are to be sold at his shop in Pauls Church-yard, at the sign of the Swan, 1604), 331–334. Some spelling changes have been made.

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William Perkins (1558–1602) Distinguishing Between Restraining Grace and Renewing Grace

Again, grace must  be distinguished: it is twofold, restraining grace, or renewing grace. Restraining grace I term certain common gifts of God, serving only to order and frame the outward conversation of men to the Law of God, or serving to bereave men of excuse in the day of judgement. By this kind of grace, heathen men have been liberal, just, sober, valiant. By it men living in the church of God, have been enlightened, and having tasted of the good word of God, have rejoiced therein, and for a time outwardly conformed themselves thereto. Renewing grace is not common to all men, but proper to the elect, and it is a gift of God's Spirit, whereby the corruption of sin is not only restrained, but also mortified, and the decayed Image of God restored.

William Perkins, A Graine of Musterd-seed, Or, the Least measure of grace that is or can be effectual to Salvation (London: Printed by Thomas Creed, for Ralph Jackson and Hugh Burwell, 1597), 15–16. [Some spelling updated and modernized]

First, that we may put a difference between Christian and Heathen virtues. For, howbeit the same virtues in kind and name, are and may be found, both in them that profess Christ, and those also that are ignorant of the true God; yet they are in them after diverse manner. For in Heathen men they are the gifts of God, but not parts of regeneration and new birth: but in those that be true Christians, they are indeed not only the gifts of God’s spirit, but also essential parts of regeneration.

That we may the better yet conceive this difference, we must understand, that the grace of God in man, is two-fold; restraining, and renewing.

Restraining is that, which bridleth and restraineth the corruption of men’s hearts, from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another. Renewing grace is that, which doth not only restrain the corruption, but also mortifieth sin, and renews the heart daily more and more. The former of these is incident to Heathen men; & the Virtues which they have, serve only to repress the act of sin in their outward actions: but in Christians, they are graces of God, not only bridling and restraining the affections, but renewing the heart, and mortifying all corruption. And though those virtues of the Heathen be graces of God, yet they are but general and common to all: whereas the virtues of Christians, are special graces of the Spirit, sanctifying and renewing the mind, will, and affections. For example, chastity in Joseph as a grace of God’s spirit, renewing his heart; but chastity in Xenocrates was a common grace, serving only to curb and restrain the corruption of his heart. And the like may be said of the justice of Abraham, a Christian, and of Aristides, a Heathen.

William Perkins, The Whole Treatise of the Cases of Conscience, Distinguished into Three Books (London: Printed by John Legat, Printer to the University of Cambridge, 1606), 471–472.

Now as concerning grace: I say, that this is diversely distinguished. For first, it is either restraining or renewing. The restraining grace is that, whereby the inbred corruption of the heart, is not thereby utterly diminished and taken away, but in some restrained more, in some less, that it break not violently forth into action: and it is given only for a testimony unto man, and to preserve society: and for this kind of grace is general, that is, belonging to all and every man, amongst whom some do exceed othersome in the gifts of civil virtues: and there is no man, in whom God does not more or less restrain his natural corruption. Now renewing or Christian grace (as ancient writers do usually call it) is that whereby a man has power given to believe and repent, both in respect of will, and power: and it is universal in respect of those who believe.

Secondly, Grace is either natural, or supernatural: as Augustine himself teaches. Natural grace is that, which is bestowed on man together with nature: and this is either of nature perfect or corrupt. Perfect, as the image of God, or righteousness bestowed on Adam in his creation. This grace belongs generally unto all because we all were in Adam: and whosoever he received that was good, he received it both for himself and his posterity. The grace of nature corrupted is a natural enlightening (whereof John speaks: ‘He enlightens every man that comes into the world [Joh. 1:9]), yea and every natural gift. And these gifts truly by that order which God has made in nature, are due and belonging unto nature. But that Grace which is supernatural, is not due unto nature, especially unto nature corrupted, but is bestowed by special grace, and therefore is special. This the ancient writers affirm. Augustine says: “Nature is common to all, but not grace,” and he acknowledges a twofold grace: namely that common grace of nature, whereby we are made men: and Christian grace, whereby in Christ we are again born new men.

William Perkins, A Christian and Plaine Treatise of the Manner and Order of Predestination, and of the Largenes of Gods Grace (At London: Printed for William Welby, and Martin Clarke, 1606), 106-110. Or see "A Treatise of Predestination," in The Works of that Famous and Worthy Minister of Christ in the University of Cambridge, M. William Perkins (London: Printed by John Legatt, and are to be sold by James Boler, George Lathum, John Grismond, Robert Milbourne, and John Bellamie, 1631), 626. Originally posted by Ponter here (click).

In several places he also uses the expression "common grace." He uses it in The Reformation of Covetousness. Written upon the 6. Chapter of Matthew, from the 19. verse to the end of the said Chapter. (Imprinted at London, for Nicholas Ling, and John Newbery, 1603), 205; A godlie and learned exposition upon the whole epistle of Iude (London: Printed by Felix Kyngston for Thomas Man, dwelling in Pater noster row, at the signe of the Talbot, 1606), 126; and in A Christian and plain treatise of the manner and order of predestination and of the largeness of Gods grace (London: Printed by F. Kingston for William Welby and Martin Clarke, 1606), 108.

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William Perkins (1558–1602) on the Love of God

Object. Election is nothing else but dilection, or love: but this we know, that God loves all his creatures; therefore he elects all his creatures.

Answer. I. I deny that to elect is to love, but to ordain & appoint to love. Rom. 9.13. II. God doth love all his creatures, yet not all equally, but every one in their place.

William Perkins, "A Golden Chaine," in The Workes of that Famous and Worthy Minister of Christ in the University of Cambridge, Mr. William Perkins (London: Printed by John Legatt, 1626), 108.

Which loved us. That is, the Churches of Asia, and by portion all other Churches, being parts of the true Church.

The love of Christ hath three degrees: the first is called a general love, whereby he loves all his creatures, as they be his creatures: and this love is common to all his creatures.

The second degree is the love of mankind, in that he was content to become a redeemer for mankind, not for any other creature, no not for the Angels, which fell as well as man.

The third degree, which is most principle, is that whereby he loves his elect and chosen children, which is that love whereby he accepts of them to life everlasting.

William Perkins, Lectures Upon the Three First Chapters of the Revelation (London: Printed by Richard Field for Cuthbert Burbie, and are to be sold as his shop in Paules Church-yard, at the signe of the Swan, 1604), 39–40.

Now see the meaning: I love. Christ loveth the creatures two ways: first, as a Creator: secondly, as a redeemer. As he is a Creator, he loveth them with a general and common love, whether the creatures be reasonable or unreasonable. As Redeemer, he loveth them with a special and peculiar love, not common to all, but to that part of mankind only which is elected and chosen to salvation. And of this last love he speaketh here: as if he should say, As many as I love, communicating with them my righteousness and life eternal: I rebuke.

William Perkins, Lectures Upon the Three First Chapters of the Revelation (London: Printed by Richard Field for Cuthbert Burbie, and are to be sold as his shop in Paules Church-yard, at the signe of the Swan, 1604), 326.

Now God being a faithful creator, tenderly loves all his creature[s].

William Perkins, An Exposition of the Symbol or Creed of the Apostles (London: Printed by John Legatt, Printer to the University of Cambridge, 1595), 66–67.

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William Perkins (1558–1602) on Matthew 23:37

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 [such as Beza and Turretin] think that these words are meant of the will of his manhood. For they suppose him here to speak as the minister of circumcision, and consequently as a man. This I think is a truth, but not all the truth. Because the thing which he willeth, namely the gathering of the Jews by the ministry of the Prophets, was begun and practiced 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.

William Perkins, A Treatise of God's Free Grace, and Man's Free Will (Cambridge: Printed by John Legat And are to be sold at the signe of the Crowne in Pauls Churchyard by Simon Waterson, 1601), 23. Calvin said, "I admit that here [in Matt. 23:37] Christ speaks not only in the character of man, but upbraids them with having, in every age, rejected his grace." See Institutes, 3.24.17. See also Deut. 18:18; John 12:49; 8:26; 14:10; and 17:8 for places that show Jesus spoke the words that the Father gave Him to speak. Also, as Jonathan Edwards said in Miscellany #180, “…the love the human nature [of Christ] had to mankind, and by which he was prompted to undergo so much, it had only by virtue of its union with the Logos; ’twas all derived from the love of the Logos, or else they would not be one person.”

If we compare this text with Isa. 6:10 they seem 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 seems to will and not to will one and the same thing. Answ. 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 wills the conversion of Jerusalem, in that he approves it as a good thing in itself: in that he commands it, and exhorts men to it: in that he gives them all outward means of their conversion. He wills it not, in that he did not decree effectually to work their conversion. For God doth approve, and 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 itself, yet did not he will to confirm them. A judge in compassion approves and will the life of a malefactour: and yet withall he wills the execution of justice in his death. Even so God sometimes wills that in his signifying will, which he wills not in the will of his good pleasure.

By this which hath been said, we learn, that where God erects the ministry of his word, he signifies thereby that his pleasure is to gather men to salvation. In this regard the prophet Isaiah saith, 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 years hath God displayed this banner unto us, and more then forty years hath he signified in the ministry of his word, that his will is to give mercy and salvation unto us. First therefore we owe unto God all thankfulness & praise for this endless mercy. Secondly we are to reverence the ministry of the word, in as much as God signifies his good will unto us thereby, & we are in all obedience to subject ourselves to it: and for this cause we must suffer 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 ministry of the word, & conform ourselves to it. Thirdly, here we may learn to foresee our miserable condition in this lad. 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, weary of the goodness of God, that offers and proclaims mercy unto us? Yea, verily. And the more weary are we of our own happiness, and consequently hasten to our own perdition.

Ibid., 44–47.

In Edward Leigh’s annotations on this text, he mentions Perkins.

Christ speaketh not of the will of his good pleasure, for that cannot be resisted, but of his signified will in the Ministry of the Prophets, and of himself as he was a Prophet and Minister of the Circumcision unto the Jews, for so he might will their conversion and yet they will it not. Perkins.

Edward Leigh, Annotations Upon All the New Testament Philologicall and Theologicall (London: Printed by W. W. and EG. for William Lee, and are to be sold at his Shop at the Turks-Head in Fleetstreet next to the Miter and Phoenix. Anno Dom. 1650), 63.

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William Perkins (1558–1602) Quotes from David Silversides’s Book on the Free Offer

The benefits proper unto men are of two sorts: some are common to all men both good and bad, and some proper to the elect and faithful.

‘An Exposition of the Creed,’ in The Works of That Famous and Worthie Minister of Christ, in the Universitie of Cambridge, M. W. Perkins, (John Legat, Cambridge, 1605), 324; also in William Perkins, “An Exposition of the Symbol, or Creed of the Apostles,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 5:309.

…but the bond is conditional, according to the tenor of the covenant of grace: for we are bound to believe in Christ, if we would come to life everlasting…

‘A Discourse of Conscience,’ Works op. cit., 628; also in William Perkins, “A Discourse of Conscience,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 8:24. The editors of the 2019 edition noted that in the 1631 edition of his Works, the following paragraph is included: “I answer again that whatsoever a man is bound to believe is true, yet not always in the event, but true in the intention of God who binds. Now the commandment of believing and applying the gospel is by God given to all within the church, but not in the same manner to all. It is given to the elect, so that by believing they might indeed be saved, God enabling them to do that which He commands. To the rest, whom God in justice will refuse, the same commandment is given not for the same cause, but to another end, that they might see how they could not believe, and by this means be bereft of all excuse in the day of judgment. God does not always give commandments simply that they might be done, but sometimes for other respects, that they might be means of trial, as the commandment given to Abraham of killing Isaac. Again, that they might serve to keep men at the least in outward obedience in this life, and stop their mouths before the tribunal seat of God.”

and seriously bethink thyself of Christ, as he is revealed in the history of the Gospel, and as he is offered to thy particular person, in the ministry of the word and sacraments.

‘A Declaration of the True Manner of Knowing Christ Crucified,’ Works op. cit., 751; also in William Perkins, “A Declaration of the True Manner of Knowing Christ Crucified,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 9:5.

Q. But to whom will this blessed King communicate all these means of salvation? A. He offereth them to many, and they are sufficient to save all mankind; but all shall not be saved thereby, because by faith they will not receive them.

‘The Foundation of Christian Religion,’ Works op. cit. p. 768; also in William Perkins, “The Foundation of Christian Religion Gathered into Six Principles,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 5:499.

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 Jerusalem, in that he approveth it as a good thing in itself: in that he commands it, and exhorts men to it: in that he gives them all outward means of their conversion. He wills it not, in that he did not decree to effectually work their conversion.

‘A Treatise of God’s Free Grace and Man’s Free Will,’ Works op. cit. p. 876. Or see William Perkins, A Treatise of God’s Free Grace, and Man’s Free Will (Cambridge: Printed by John Legat And are to be sold at the signe of the Crowne in Pauls Churchyard by Simon Waterson, 1601), 44–45. Also in William Perkins, “A Treatise on God’s Free Grace and Man’s Free Will,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 6:403.

…the desolation of Jerusalem may be a glass to every one of us, who in these days of God’s merciful visitation, set the ministry of the Gospel at naught.

William Perkins, ‘A Treatise of God’s Free Grace and Man’s Free Will,’ Works op. cit. p. 900; also in 

These quotes can be found in David Silversides’s book The Free Offer: Biblical & Reformed (Glasgow, Scotland: Marpet Press, 2005), 94–95; also in William Perkins, “A Treatise on God’s Free Grace and Man’s Free Will,” in The Works of William Perkins, 10 vols., ed. Ryan Hurd, Joel R. Beeke, and Derek W. H. Thomas (Grand Rapids, MI: Reformation Heritage Books, 2017), 6:441.

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One may gather from these quotes that Perkins believed:

1) God gives some “benefits” to all mankind, even the non-elect. This is the idea of common grace.
2) The covenant of grace is conditional, because we must believe to gain eternal life, i.e., faith may be called a condition.
3) Christ is “offered” through the Gospel to all those that hear it proclaimed, even to the non-elect.
4) The means of salvation, which must include Christ’s sacrifice, is “offered” to all and is “sufficient to save all mankind.”
5) There are distinctions in God’s will, such that he can be said to both will and not will the same thing in different respects.
6) God willed the “conversion” of all of Jerusalem, which included the non-elect Jews.
7) The gospel is God’s “merciful visition” to all that are exposed to it.
8) Some “set the ministry of the gospel at naught.”

Observe the following points as well:

9) While Perkins says God’s will is “one,” there is complexity in it, such that it does “not equally will all things.”

10) God is said to both “will and nill the same thing,” but in different senses, i.e., he wills and also nills the conversion of Jerusalem.

11) Perkins says that God wills “the conversion (which is the same as salvation) of Jerusalem,” and he does not think of all in that group as elect, since he says God “did not decree to effectually work their conversion.”

12) God does not merely command their conversion, but he exhorts them to it, and gives outward means in order to convert them.

Nota Bene: God himself is the ultimate or remote cause (by willful permission) of the inefficacy of his revealed will, but disobedient men are the immediate and blameworthy cause; that is to say, God willfully decrees to permit men to act contrary to his preceptive will.