Andrew Willet (1562–1621) on Romans 2:4

Quest. 6. Of the reasons why the Lord useth patience and forbearance toward sinners.

1. The Apostle useth three words, χρηστότης, goodness, bountifulness, which is seen in the general benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and rain, and such other temporal blessings: άνοχή, patience and forbearance, which is in bearing with the wicked, and not punishing them in their sins: μακροθυμία, longanimitie, and long sufferance: when God still deferreth his punishments, though men heap sin to sin: the first and chiefest cause of this long sufferance in God, is the expectation of men's repentance, that they should thereby come to amendement of life, as S. Peter saith. 2. Epist. c. 3.9. God is patient toward us, and would have no man to perish, but would have all men come to repentance. 2. As God's mercy and goodness herein appeareth, so also the malice of men, in abusing the Lord's patience, and their more just condemnation in the end is made manifest, as the old world was most justly destroyed, after they had been warned an 120 years by the preaching of Noah. 3. God taketh occasion by the malice, impenitencie, and hardness of heart in the wicked, to show his powerful and wonderful works, as Pharaoh's hardness of heart gave occasion to the Lord, to show his wondrous works in Egypt. 4. While the impenitent abusing God's long animitie, are more hardened in their sins, others in the mean time make good use of the divine patience, and are converted unto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyptians were humbled by these plagues, and were turned unto God, and joined unto his people. 5. God useth patience toward some, for the ensample, encouragement, and confirmation of others, that they should not despair of the goodness of God: as S. Paul saith, that Jesus Christ might first show on me all long suffering, unto the example of them, that in time to come, shall believe in him to eternal life, 1. Timoth. 1.16.

Quest. 7. Whether the leading of men to repentance by Gods long sufferance, argueth that they are not reprobate.

It will be here objected, that seeing the long sufferance of God calleth all unto repentance, and whom he would have repent, he would have saved: it seemeth then, that none are rejected or reprobate, whom the Lord so inviteth and calleth unto repentance.

Answer. 1. Such as are effectually called unto repentance by God's patience and long suffering, are indeed elected: for the elect only are effectually called to repentance, but such as abuse God's patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same means be offered unto them to bring them to repentance, yet they have not the grace: the decree then concerning the rejecting of such impenitent persons, and the offer of such means, as might lead them unto repentance, may very well stand together: because it is of their own hardness of heart that the means offered are not effectual. 2. And thus also another objection may be answered, that if it be God's will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were God's absolute will and good pleasure, that such should come unto repentance, no man could resist it: God is able to change and turn the most impenitent and hard heart, if it pleased him: But here we must distinguish between effectual calling, which always taketh place and none can hinder it, and calling not effectual, yet sufficient if men did not put in a bar by their own hardness of heart: God's absolute will then is not resisted, when men come not to repentance: for his will is to leave such to themselves by his just judgement: and not to give them of his effectual grace, Faius. Now hereof no other reason can be given, why God doth not give his effectual grace to all, but his good pleasure, as our Blessed Saviour saith, Matth. 11.26. It is so Father, because thy good pleasure is such.

Andrew Willet, Hexapla: That Is, A Six-Fold Commentarie upon the most Divine Epistle of the holy Apostle S. Paul to the Romans (Printed by Cantrell Legge, Printer to the Universitie of Cambridge, 1620), 104–105.

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Andrew Willet (1562–1621) on the Common and Special Grace of God

Controv. 9. Whether by the light of nature only a man may do anything morally good.

Bellarmine hath this position, that a man, if no tentation [sic] do urge him, without faith, or any special assistance from God, may by his own strength do something morally good, ita ut nullum peccatum in eo admittat, so that therein he shall not commit any sin, lib. 5. iustificat. c. 5.

That the falsitie of this assertion may the better appear, 1. We must distinguish of the light that is given unto man, which is threefold: 1. There is the light of nature, which Christ giveth unto every one, that cometh into the world, as he is their Creator, Joh. 1.9. this is given unto all by nature: they are endued with a reasonable soul, and in the same by nature is imprinted this light. 2. There is beside this natural light, an other special light and direction concurring with that natural light, which though it be not so general as the other, yet it is common to many unregenerate men, that have not the knowledge of God, as the Lord saith to Abimelech, Gen. 20.6. I kept thee that thou shouldst not sin against me: this common grace many of the heathen had, whereby they were preserved from many notorious crimes, which other did fall into. 3. There is beside these the grace of Christ, whereby we are regenerate, and enabled to do that which is acceptable unto God through Christ: of this grace we mean, that without it the light of nature is not sufficient to bring forth any good work.

Andrew Willet, Hexapla: That Is, A Six-Fold Commentarie upon the most Divine Epistle of the holy Apostle S. Paul to the Romans (Printed by Cantrell Legge, Printer to the Universitie of Cambridge, 1620), 139–140.

 20. Controv. Whether a reprobate may have the grace of God, and true justice?

Pererius, as he denieth constancy and continuance in grace to the elect, so he affirmeth, that some which are ordained unto everlasting condemnation, may be for a while right good men, & Dei gratia praeditos, and endued with the grace of God: which he would prove, 1. by the fall of the Angels, who were created with grace. 2. By the example of Saul, and Judas, who were at the first good men, and had the grace of God. 3. So Solomon had the spirit of God, and yet in the end was a reprobate and cast-away. Perer. 27. disput.

Contr. 1. We must distinguish of grace: there are common graces and gifts of the spirit, which may be conferred upon the reprobate: as the Apostle sheweth, that they may be lightened, be partakers of the holy Ghost, and taste of the good word of God, &c. Heb. 6.4, 5. and yet fall away: that is, may have these things in some measure: but there is the lively sanctifying grace of God's spirit, whereby we are truly enlightened, which is not given to any, but unto the elect: which grace was promised unto S. Paul, 2. Cor. 12.9. My grace is sufficient for thee: so then we answer, that the Angels which fell, received in their creation an excellent portion and measure of grace, but not the like powerful and effectual grace which the elect Angels had.

2. Saul king of Israel, and Judas one of the Apostles, had many goodly gifts and graces of the first sort, but true justice, piety, and grace they never had.

Ibid., 400.

The Lord saith to Abimelech king of Gerar, who had taken Abraham’s wife into his house, I kept thee also that thou shouldest not sin against me, therefore suffered I not thee to touch her, Gen. 20:6. Abimelech was not preserved by his own power from the sin of adultery, but by God’s general grace, which yet is much different from the grace of renovation and sanctification: for as Abimelech here, so divers of the heathen had this general grace of restraint, whereby they were kept from notorious sins, as of oppression, injustice, adultery, murder, and such like, though they wanted the true work of regeneration. David by a greater gift and grace confesseth that the Lord kept him from laying his hand upon the Lord’s anointed. 1 Sam. 24:7; 26:11.

Andrew Willet, Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced (London: Printed by Iohn Legat, printer to the Vniuersitie of Cambridge [and R. Field] And are to be sold at the signe of the Crowne in Pauls Churchyard, by Simon Waterson, 1604), 104.

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Andrew Willet (1562-1621) on God's Revealed Salvific Will

Willet sets forth this argument put forward by some men:

Argum. 1. God would have all men to be saved, and come to the knowledge of the truth. God would have no man to perish, but would have all men to come to repentance. God will not the death of a sinner: Ergo, the death and damnation of men, standeth not properly with the will of God.

In reply, Willet gives six answers. Here is the 4th:

4. We must understand these and like places, not of the secret, but of the revealed will of God, who offereth unto all the outward means of salvation: there is voluntas medi[?] vel signi, and, voluntas finis[?]: the will of God concerning the end, and concerning the means leading to the end: So although God have [has] willed and determined every man's end, some one way, some another, yet the eternal means of salvation are denied to none. And that this is the Apostle's meaning, that which followeth doth declare: God would have all men come to the knowledge of the truth, vers. 4. and to come to repentance [2 Pet. 3:9 in margin]. Thus also Augustine expoundeth these words: Remota hac discretione, quam divina scientia intra secretum institiae suae sentinet, syncerissime credendum est, &c. Setting apart the consideration of the secret counsel of God, it is sincerely to be believed, that God would have all men to be saved: that is, offering to all the outward means of salvation, as his word and sacraments: cont. articul. fals. imposit. articul. 2. To this purpose Saint Ambrose lib. 2. de vocat. Gent. c. 1. Quamnis[?] omnes dominus saluos[?] fieri, &c. Although God would have all men saved, and come to the knowledge of the truth: non tamen sibi dispensationum suarum abstulit potestatem, &c. yet hath he not taken away the power of his dispensation, that the order of his counsel should run otherwise, then he in his secret judgment had appointed.

Andrew Willet, Synopsis Papismi (London: Imprinted by Felix Kyngston, for Thomas Man, and are to be sold by Henry Fetherston, dwelling at the Signe of the Rose in Pauls Church-yard, 1614), 882.

This reply sounds very similar to the perspective of Theophilus Gale (click to read).

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