A Vindication of Free Grace, Correspondence · Letter 1
The firſt Letter to Maſter J. G.
Much Honoured Sir,
WHether or no I poſſeſſe honourable and eminent thoughts of your ſelf, I ſhall refer you to thoſe expreſſions, which my Conſcience commanded me to dictate to you, before my going into the Army, whereby you may judge; and becauſe the ground on which thoſe expreſſions of mine to you ward, was that of God which I ſaw in you; I know no better way whereby to endeavour my retaining intirely my due eſteeme of you, then to deſire; That by, and in you, the ground thereof may continue firme, and immovable; which in mine eye ſeemes at preſent much to flag and ſtagger, and that from ſome aſſertions, which ſpecially the laſt Sabboth being April 14. 1644. I received from you therefore to prevent the leaſt beſieging ſuch an adverſary, whoſe heart lyes fair and open to me, as I well know by experience from that utterly undeſerved reſpect, I have found from you; I ſhall in the ſtrength of this preſumption adventure rudely upon the work intended.
Wherein I muſt neceſſarily content my ſelf, with ſignifying to you ſome particulars, which to me ſeem evidently lyable to exception, ſuſpending the leaſt taking notice of ſuch things, which poſſibly, on due conſideration may be found to require more exact ſcrutiny. Whereof as touching what I ſhall at preſent mention, I muſt ſatisfie my ſelf to hint things in an indigeſted, and diſorderly manner; having been prevented by the intervening of other unexpected occurrences, therefore for moſt conciſeneſſe therein, though I count it my beſt courſe, to have extracted the ſubſtance of all, wherein I am unſatisfied, firſt intirely by it ſelf, yet I may not attempt that, but muſt onelyonly name ſuch particulars of that kinde, Immediately before what I ſhall affirme in order, touching each one reſpectively: wherein not deſiring to depend on mine own Judgement onelyonly, leaſt I might have miſtaken you, I by conference, finde ſome others do conceive you ſo to have delivered your ſelf in thoſe particulars, as I my ſelf conceive thereof.
You may therefore remember, that the ſubſtance of your third motive to naturall men, in reference to their accepting of Grace, according to what you inſiſted upon, 1 Cor. 1.3. was to this effect, That if ſuch will but ingage themſelves, and all within them, according to their naturall power, to ſeek for this Grace, they ſhall not miſcarry, but ſtirring up themſelves in good earnest to ſeek this Grace, they ſhall ſurely finde it: Which after your glancing at the Antinomians, you preſt more largely, and that by backing this motive with two Texts, John 6. v. 37. and Mat. 7. v. 7.
Which Scriptures you alleadge, to prove, That if men improve their Naturall abilities to the utmoſt (which is the ſtrength of the motive) in ſeeking Grace, they ſhall finde it.
Concerning which Texts I cannot as yet ſee any ſuch thing proved by them, for the former whereof, John 6.37. Whoſoever comes, &c. This you underſtand indefinitely, whoſoever naturall man comes; And in what manner muſt he come? With, or in the ſtrength of his naturall abilities; ſuch a one Ile in no wiſe caſt out; which you acknowledge, imports affirmatively, I will accept, which might be proved to import ſo much from, John 5. v. 40. Where life is annexed to comming. Now as touching this Text, 'tis true, that whoſoever being a naturall man, ſhall through the full improvement of naturall powers, ſo come to Chriſt, as is here meant, that is, after a ſaving manner, even with ſaving ſaith, which kinde of comming can onelyonly carry life, as this here doth; Such a one aſſuredly ſhall not be caſt out by Chriſt, no more then he which doth the Law perfectly ſhall yet dye: for the Law will keep promiſe (though none can claim ought thence) namely, That the man that doth them, ſhall live in them; but this is far from proving, that a man by improving his naturalls ſhall come to Chriſt ſavingly by virtue thereof, no more then a man may do the Laws works, and live in them; concerning which Paul peremptorily and rationally concludes in that Gal. 3.11. That no man can live by virtue of his performing that Covenant: but there will be further occaſion miniſtred by what follows, whence to ſpeak further in reference to this place quoted, which was there but briefly touched for a proof of that, which it ſeems not in the leaſt to do.
The next alledged is Mat. 7. v. 7. and that for the ſame purpoſe to which muſt refer, as above; concerning which place 'tis moſt cleer, that that Text importing commands preſt, and promiſes annexed, are laid down in moſt generall tearms, therefore for the true underſtanding of the nature of our duty, or our right manner of performance thereof, we muſt conſult with other Scriptures where 'tis laid down more particularly, and not underſtand the words in a ſtrict literall ſence. That we muſt not underſtand it, as barely expreſt, without limitation or qualification, I prove from this; that other Scriptures gain-ſay ſuch a ſence, …s that Jam. 4.3. Ye aske and receive not, Why not? not for want of asking, they did aske, yet 'twas not given: ſo then, To all that aske it ſhall not be given; men may ſo aske as that their asking ſhall never be given them, the default wherein may be double, from the end of their asking to ſatisfie luſts. But is that all? No, another default is the want of a due qualification in the asking, which is as neceſſary as Salvation it ſelf, and that is an asking in faith; ſo Iam. 1.6. in the fifth verſe, he gives out a promiſe indefinitely, If any of you: of whom? Naturall improvers? No, of you beleevers, for that he ſuppoſed in the third verſe, the trying of your faith, they had faith to try; let ſuch aske in faith, acting that power of faith, created by Gods Spirit in them; but let him aske in faith, let him not think it enough to aske in any faſh…on, but onelyonly in faith, which tearms, but and faith, exclude all oth…r askings from receiving: which is plainly expreſt in verſe 7. Let not that man think to receive, what man? that man whoſoever, be he ever ſo able to improve his naturall abilities in asking, as long as he askes without faith, let not ſuch a one think to receive, for 'tis to think the Scrpture lyes: if then this place quoted, will prove that naturall men improving themſelves in good earneſt in asking, ſhall hav…, as you expreſly affirmed, then it follows (as I conceive) that a naturall man may by improving his own power, be inabled to aske in faith, for ſuch an asking onelyonly is ſure to receive, but if we will take Pauls judgement, he affirms, Eph. 1.9. That the power by which we beleeve, is not our own fully improved, but that exceeding greatneſſe of power, which raiſed Chriſt from the dead: faith is by grace, and not naturall improvement; but you will ſay this is granted, that tis wrought by God; namely, upon naturall improvements: to which I reply, Tis true you expreſt that, but yet in theſe two quotations, you apply or rather ſubject (as I conceive) theſe promiſes under the power of naturall men, whom you make to have power in themſelves, to put themſelves under theſe Promiſes, and within the Covenant, elſe they could not be ſo certain, touching Gods performing them to themſelves; which to prove, you directly alleadged them; in which places there's no tittle of any ſuch promiſe, that upon their improvement, God will give faith, and ſo they ſhall be accepted, and yet you undertake to prove, that they may ſo performe the condition on their ſide, as reciprocally to make God bound to receive them into his grace thereupon according to his promiſe.
Further in reference to that, Mat. 7.7. Aske, &c. but how ſhall we aske? Iohn 15. verſe 16. Whatſoever ye doke in my Name, the Father will give, Acts 4. verſe 12. No name under heaven whereby to be ſaved, or no other power, Therefore no naturall, how ever improved, A…sk in my Name, not your own, but ſo long as we ask by the ſtrength of our naturall abilities, 'tis in our own name and power, and therefore ſhall not avail, becauſe not in Chriſts Name.
Object But may not our naturall power be improved to ſuch height, as whereby, and whereupon God may be ingaged by virtue of them, to accept us in Chriſts Name?
Anſw No, in no wiſe, for then ther's another name or power beſides Chriſts, which can ingage God, which would peremptorily contradict the Scripture.
Again, this injunction Aske and it ſhall be given, is chiefly directed to the Diſciples, for 'twas a part of that Sermon Preached to them in ſpeciall, as whereby they might the better know how to deal with the Iews, as the beginning of it ſhews, chap. 5. verſe 1, 2. Yea, the verſe immediately foregoing this under cenſure was primarily in reference to them; Give not that that's holy, Nor caſt your Pearls, &c. They were then ſuch as had things that were holy, and pearls, yea to give, and cast; therefore ſuch who not onelyonly had thoſe holy things, but had them as Stewards of the Treaſures of heaven, thereby directing them, to whom to give them, to which the following promiſe, Aske and have, fitly belongs: but this liberty befits not a carnall one, 'tis ill truſting ſuch with ſuch large promiſes, who have no ſuch holy things or pearls, to give or cast.
But to proceed, you on a fourth ſub-divided head, undertook to give out the meaning of that tearm, of being dead in trespaſſes and ſins, which you ſhewed, was meant of ſuch, as were voyd of all knowledge of God, not as onelyonly being in a ſtate of condemnation, but in that they had no injoyment of the Spirit of God at all, nor of its workings, which works in ſome kinde alwayes where-ever the Goſpell is preached, Dead, that is, ſaid you, Sate in darkneſſe, and shaddow of death, deſtitute of all means of knowledge, by hearing the Goſpell, whereto you added; But you are not ſo dead, for as much as you live under Goſpell light.
As touching which, to me as yet, the main or intire deſign of the Apoſtle in that Epheſ. 2. to verſe 9. is to prove that more particularly, which he had avouched, in chap. 1. verſe 19. in generall; namely, that we beleeve through the working of that very exceeding great power, which raiſed Chriſt from the dead, which he demonſtrates from the difficulty of the work of faith; not at all ſhewing by what outward meanes that power wrought, or by what inſtrument but the great difficulty of the work, in that 'tis no leſſe than a quickning from the dead, parallell to Chriſts, which nothing but an Almighty power could effect; and whether they had the Goſpell preached along ſpace to them, or the contrary, that makes nothing to his purpoſe, for they were quickned by the Goſpell, as a means uſed, and whether God doth it at firſt hearing as 3000. are conceived to be at once, or whether afterwards; ſtill tis done by the ſame Almighty power alone, improving that means (for faith comes by hearing) and that in one inſtant, whether ſooner or later. And that they here ſaid to be dead in ſins, were ſuch as ſate in darkeneſſe, &c. ſeems very ſtrange, conſidering the perſons ſo ſaid to be dead: We were dead; Who? I Paul, and you Epheſians. Whereof concerning Paul, what more controdictory, than to ſay, Paul had not the light of the Gospell as we have, and therefore not ſo dead: concerning whom 'tis moſt certain, from his own affirmation of what he did in point of perſecution, that 'twas out of zeal, he followed his light, therefore he ſo long continued to hear the Goſpell, before he perſecuted it, as according to his utmoſt power, to ſee whether it were falſ or true, and after that (ſeeing ground ſufficient, by his light to juſtifie, yea to require his zealous perſecution thereof) for a long time, he was ingaged in a way of perſecution, bearing the Office of a Promooter or Informer, carrying letters, &c. to the chief Councells, and how pragmaticall he was in that deſigne, might be proved at large from Acts 7. the end, and Acts 8. verſe 1.2. He muſt then needs live in the time of the Goſpell (when he might have had means of grace, but rejected it all the time wherein he perſecuted the Goſpell: he could not perſecute the Goſpell in a time wherein the Goſpell was not preached, or profeſſed: he would not fight with his own ſhaddow; Therefore he ſate not in the shaddow of death.
Yea, it ſeemes eaſie to prove, he had the Goſpell a long time before, and that upon record, which was in great requeſt with him, being written in the Prophets, which he ſearched; and that in them he read Goſpell, is clear from Rom. 1.17. For therein, In what? In the Goſpell of Chriſt, is revealed faith, &c. How proves he this? It follows, as 'tis written; What's written ſhall teſtifie to what he aſſerts, and 'tis written, The just shall live by faith: Where written? In the New Teſtament? No, that was not written when he ſpake this; Where then? In the Goſpell preached by Habbacuck chap. 2. ver. 4. So this Paul affirms, Rom. 10.11. The Scripture ſaith, who beleeves on him, even Ieſus Chriſt, shall not be ashamed; namely, notwithſtanding all oppoſers, even by vertue of his juſtification: and where doth the Scripture ſay thus, which is the ſum of the Goſpell, even in Eſay 28.11.
As touching the Epheſians, in what ſence Paul was dead, ſo were they; We who were dead, he makes his own and their condition joyntly one; and that the Epheſians diſtinctly conſidered, ſate not in darkneſſe, ſeemes hence, in that he directed that Epiſtle To the Saints at Epheſus, as being a place, where men profeſt the Goſpell, and therefore lived under it.
But hence, to proceede to the fifth particular, next enſuing the former, to this effect.
Men that are ſo dead in ſins, &c. have a naturall life, of reaſon, Iudgement, underſtanding, conſcience, &c. by vertue whereof men are able to weigh and ponder ſuch wayes or means tendred to them, yea ſuch a power they have in them, as whereby (if they will put it forth, and imploy it accordingly,) they may do ſuch things, as unto which God hath by way of promiſe, annexed grace and acceptation.
For which beſides the places mentioned; namely, thoſe already queſtioned, Iohn 6.37. and Mat. 7.7. you further alleadged, Prov. 2. verſe 1, 2, 3. and Ioh. 6.27.
Now in reference to this fifth aſſertion, I cannot but as yet utterly deny naturall men, to be able ſo to improve naturall power, as to ingage God, &c. according to the affertion preſcript.
For which end, I ſhall firſt deny the ſame to be proved in the leaſt, by thoſe other Texts alleadged.
For that in Prov. 2. verſe 1.2. &c. I yet ſee no reaſon at all, why it ſhould be underſtood as ſpoken to naturall men, but good reaſon whence to conclude it ſpoken poſitively of beleevers; My Son, Whoſe ſon? Wiſedomes ſon, or the ſon of Solomon, inſpired with the ſpirit of Wiſdome, or of him rather, typiſied by Salomon Jeſus Chriſt, the wiſedome of the Father; My Son, or thou who art begotten again of Wiſedome, and my reaſon why he means not Naturall men, I deduce out of the firſt chapter: a great part whereof, even from verſe 8. to 20. is directed to beleavers, in oppoſition to Naturall men, termed ſinners, (by which term ſuch are moſt obviouſly pointed out in Scripture,) which I gather from verſe 7. where, having to the 7. verſe, ſet forth the excellent uſe of the book, To know Wiſdome &c. in the 7. verſe he declares to whom they ſhall become ſo excellent, or on what terms men attain excellency by ſtuddying this book, expreſt thus; The fear of the Lord is the beginning of knowledge, but fools, &c. So that the fundamentall qualification, by virtue whereof men come to be proficients in the School of Spirituall wiſdome, is this, That they have the fear of the Lord; thats the beginning of all ſaving knowledge, the very firſt leſſon, firſt of all to be learned, as fundamentall.
But ſhall not naturall men upon improving naturall abilities, attain ſound knowledge? No, all beſides ſuch as have the ground-work of all layd in them, even the fear of the Lord, are excluded ſo long from all ſpirituall and ſaving knowledge, as in the terme enſuing, But fools despiſe, &c. Who are thoſe fools? all without exception, that have not this fear; How is that proved? Becauſe that's the very beginning of knowledge; Therefore ſo long as they are not as yet Ab…darians, having not the beginning of knowledge, they muſt needs be fools; and that by fools is meant, All that have not the Lords fear in them, and therefore muſt be a note of excluſion to all that have not this fear, ſeemes clear, becauſe all are comprehended in theſe two, ſuch as have feare, and fools; and no medium between. According to which double poſition laid down in verſ. 7. ſhewing who they were that learned wiſdome by theſe Proverbs, and and who not: He directs his Exhortation to him that could learn Wiſdome; namely, who is poſſeſt with this fear, and that moſt peculiarly, by way of excluding it from all others: My Son, if ſinnes, verſe 10. Again, verſe 15. My Son walk not thou in the way with them, ſo that the holy Ghoſt, that Spirit of Wiſdome, makes a mighty difference between him that is his Son, as one begotten a new by him; who hath Gods fear, and all others not having it.
Object But cannot all others attain Spirituall knowledge as well as he, by exact improving naturall abilities? No, for thereby they cannot purchaſe the ground-work, The fear of the Lord.
Anſw But yet in the 22. and 23. verſes, ſhe directs her voyce in generall to all in the ſtrees, ſimple ones, ſcorners, and fools hating knowledge, &c. That they would turn from their folly by Wiſdomes reproofs, may not ſuch qualifie themſelves by their naturall improvements, that they may aſſuredly attain ſaving Wiſedome, or turn from their folly at Wiſdomes reproofs? No, for in verſe 23. having in the firſt part of it commanded, Fools, Turn ye at my reproof: to prevent an Objection, How ſhall we turn? The holy Ghoſt declares how this work is wrought, undertaking it himſelf; Behold, or take notice how this great overture is brought about, even thus: Ile poure out my Spirit to you, Ile make known my words to you: Firſt, pour out my Spirit, whereby poſſeſſing you with the fear of the Lord, and ſo will make known, &c. after; laying firſt the foundation of all ſaving knowledge.
Object But how appeares it that their improving Naturalls did not render them capable by ingaging God, &c. even of ſaving knowledge?
Anſw Even thus, beſides whats before, becauſe thoſe whom wiſedome undertakes to give ſaving knowledge to, were no otherwiſe qualified, than the worſt of them, againſt whom he reſolvedly proteſts, never to give ſaving knowledge to: Behold, Ile pour out my ſpirit to you; to whom? you who have improved your naturall abilities, ſo as to ingage me? No: to whom then? To you ſimple ones that love ſimplicity, ſcorners delighting in ſcorning, and to you fools hating knowledge; by which we may judge whether they qualified themſelves, or ingaged God by Naturall improvements: How is the work done then? even by the Spirits overpowring of ſuch thats the onelyonly ground of the difference between perſons in themſelves alike qualified; and therefore no precedent improvement, though ever ſo tranſcendent, for the latter ſort from whom the Spirit will for ever with hold the ſaving operation, are expreſt to have the ſelfe-ſame qualifications, to hate knowledge, &c.
Or if by Son you mean men improving their naturall abilities, as that to them the promiſe is certainly made, it ſhall be granted you, that be he what he will, Whoſoever askes as is there required, he ſhall have his deſire granted; but it follows not therefore that naturall men can ſo aske: The thing promiſed on asking you acknowledge to import acceptation with God: but ſhall it be had upon every asking? No, Tis Wiſdome whereof James tells us in the place fore-named, in expreſſe termes, it cannot be had but upon asking in faith; ſo that whoſoever be meant by Son here, he muſt aske in faith; without which his naturall improvements ingage not God at all. Not but that ſuch muſt improve naturall abilities, for 'tis their duty, but yet thereupon 'tis not Gods duty to confer Grace.
Again, for I decline exact method, as not becoming me; the manner after which this duty is to be done, appears expreſly to be with greateſt attention and intention; Apply thy heart &c. If thou cryeſt after, lifteſt up thy voyce, ſeekeſt her as ſilver, &c. Now according to that known ſaying, Ignoti nulla cupido, 'tis impoſſible meer naturall men, not poſſeſt with the fear of God, which is the very beginning of all ſaving knowledge; ſhould be able ſo to apply their hearts, cry after it, ſeek &c. Taking pains as one digging in a mine for hid Treaſures: ſwine are not wont to take ſuch paines for pearls. As yet therefore I cannot conceive this exhortation to be chiefely directed to naturall men, as having a power ſo to perform the duty, as to ingage God to inſtate them in the promiſe, which to prove you bring it, but in ſtrictneſſe and propriety, as 'tis a promiſe 'tis onelyonly abſolutely given to them that have faith, though the condition on our part ſo concerns naturall men, as to inform them what their duty is, as all other of Gods Commands do, with making known of which, God is not bound to inable all that know their duty to do it; ſo that while naturall, 'tis impoſſible for them to keep any one ſavingly.
The next Text alledged is, John 6.27. Labour, &c. For that meat which endures to eternall life, which the ſon of man ſhall give to you; namely, (ſaid you) Upon labouring, even Naturall mens Labouring, to whom you direct the exhortation, and that to prove the fifth aſſertion preſcribed, to which refer; ſo that by Labour you underſtand a mans improving his Naturalls with greateſt diligence; on which, God according to his promiſe will give everlaſting meat, or ſaving Grace, whereby to intereſt them into Chriſt, who is life everlaſting. But that by Labouring here Chriſt means not their own full improvement of Naturall abilities, only or chiefely, as whereunto annexing a promiſe ſeemes evident; becauſe by Labouring he means true beleeving, which I prove from 28. and 29. verſes, Chriſt having exhorted them to Labour, &c. Thereupon they perceiving the Exhortation to import Everlasting life, were inquiſitive in verſe 28. What ſhall we do, that we might ſo labour, for the word for Labour in the 27. verſ. foreign, and that in 28. verſe following foreign, tranſlated might work, are the ſame, ſo that their queſtion propounded was in reference to the duty injoyned before, that they might underſtand the nature of that Command, whereto Chriſt anſwers, telling them what labour or work 'twas he required of them; where the word tranſlated work foreign, anſwers the Verb, whence alſo the Verb is derived, and ſo joyntly import Labour in all three verſes, which work then is to beleeve in Jeſus Chriſt, as is directly laid down in expreſſe termes, verſe 29. If then labouring imports the ſaving work of beleeving, then 'tis more then utmoſt improvement of Naturalls, becauſe by ſuch improvement, we cannot work the great work of faith: ſo then by Labour he commands more then Naturall improvement. And becauſe 'tis a work far above the reach of mans Naturall improvements, he that giv…s it in command undertakes to work his own will, or command in them, which follows, Which the Son of man ſhall give unto you. So as 'tis here granted, Chriſt requires them to improve their naturall abilities, but yet withall, that alſo which is infinitely above them all, how fully ſoever improved, even ſaving faith, Which the Son of man ſhall give, they muſt impove, &c. but yet after all, muſt reſt in nothing but Chriſts gift, they were ſo to labour by naturall improvement, as to ſubmit to, or rather cloſe with the Spirits exceeding great inſpiring power, whereby it works faith.
Object But could they not ſo labour by naturall improvement, as to ingage Chriſt to give them everlaſting meat, certainly upon their labouring, which 'tis brought to prove?
Anſw For Anſwer, as yet I conceive, that they had no promiſe made on their meer Labour, though to utmoſt improving naturall abilities, which I prove thus clearly, becauſe they did labour according to their power, for they took as good a courſe as naturall reaſon could preſcribe: Firſt, they deſired to underſtand what their duty expreſt by the tearm Labour did import; next they deſired in a moſt rationall way, ſome good ground whereon to ſtabliſh, or bottome this their duty of beleeving even by ſome ſign, which was an ancient manner of confirming great matters, in anſwere whereto he declares himſelf to be the true ſigne from heaven, the bread of God; whereupon according to the ſtrength of naturall underſtanding imprinting in them a deſire of happineſſe, becauſe 'tis again, and again affirmed to be the bread of life, they put forth the utmoſt of their Naturall abilities in this great requeſt; Lord ever more give us this Bread, whence Chriſt again declares himſelfe to be that Bread, and further tells them who ſhould partake thereof, even he that comes to me, or beleeves in me, (not every comming, for theſe came, yet to them he ſaith, ye beleeve not) ſhall never hunger, &c. whereby alluring them to come, and yet after their improvement of naturall abilities in affectionate askings, Chriſt tells them, Ye come not ſo, as to have life.
But is not their not improving Naturalls given as the reaſon thereof? Object
Anſw No, in no wiſe, for they improved their Reaſon, judgement, &c. to the utmoſt; yet further, to finde out how it ſhould be true, That Chriſt was the bread of heaven, and that by inquiry into his ſtem, or Parentage whence he was; the beſt courſe their naturall light could guide them to, which they followed in verſe 41. and 42. but doth Chriſt hereupon tell them; Ye have not yet fully improved your naturalls, therefore 'tis you beleeve not? or doth he expreſſe by way of promiſe, that becauſe you have improved, &c. in reaſoning, diſputing, begging, &c. Therefore according to my ſure promiſe, ingaging me, Ile ſecond your improvement with grace, I will give it you? No, but contrarily, the reaſon why they cannot come to life, or beleeve, which he had ſaid in verſe 36. he gives them in verſe 44. No man can, or hath power to come, Except the Father draw him, which act he was not ingaged to put forth on them, notwithſtanding their moſt rationall improvements; Except the Father draw him, not except he draws, or ſurely ingages the Father by improvements, but there will be neceſſity of further inlargements on this from what follows; we ſee here, that inſteed of being ingaged by promiſe by naturall improvements, we have the contrary; he ſaith not becauſe you have imployed Naturalls, therefore according to my promiſe, I will ſ…cond it with grace, but contrarily notwithſtanding your utmoſt improvements; Yet No man (be he ever ſo accurate in naturall improvements) can come, except the Father draw him, which to do, no improvements can draw God.
You next alleadged another Scripture, Luke 13.24. Strive to enter in; but as touching this I finde no abſolute promiſe of Grace annexed, from Gods being ingaged by naturall improvements, therefore not as yet ſeeing any thing conſiderable therein, whereof to take notice, ſhall ſtep over to what appeares to be of greater moment.
Wherein, though I conceive it ſufficient to have depoſed what I conceive, againſt the proofs whereon you ground your fifth aſſertion, yet I ſhall with great preſumption on your patience, and candid conſtruction, give my grounds for the contrary; namely, to prove that Naturall men, dead, &c. have not ſuch a power of Reaſon, Judgement, &c. as whereby if they will accordingly put it forth, they may do ſuch things, as whereunto God hath by promiſe annexed Grace, which I conceive might be clearly made out from ſundry Scriptures, whereof to Name, 2. or 3.
One is, Iohn. 5. verſe 39. Search the Scriptures, concerning which, though the firſt word be uſually rendered, as the Imperative Mood, Search ye as a Command given to ſearch, yet for my part, as yet (with Submiſſion to the judicious) I finde not, how it may be read with good ſence any other way, then as the Indicative Mood, ye do ſearch; which I ground not onelyonly on my own Judgement (though I finde this that the Originall Word foreign, Scrutamini, may as properly be ſo rendered) for as I remember, 'tis the Judgement of Doctor Homes, as in his book Of new Heavens and new Earth, I have ſeen, though not ſince divers moneths by-gone: and that it may moſt properly be thus rendred, may (as I conceive) be moſt cleerly proved from the context: the occaſion of all Chriſts diſcourſe, from the 19. verſe of that 5. chap. ſeemes chiefely to ariſe, from whats expreſſed in verſe 18. where this is given as one reaſon, why they ſought to kill Christ, becauſe he had ſaid, God was his Father, making himſelf equall with God, &c. Whereupon Chriſt all along forward, in a moſt convincing manner, proves the truth of that for which the Jews would needs have ſlain him, to which purpoſe telling them, God ſent not Chriſt onelyonly to bear witneſſe of himſelfe, but ſent his fore-runner John, to bear witneſſe, which John ye ſent to your ſelves, verſe 33. who accordingly bave witneſſe of me; and he was once a man in great credit with you, therefore why might not his Teſtimony carry it? Yea, after he had named other grounds of teſtimony from his Works done, and the Fathers own Teſtimony that ſent him, he adds yet a further ground of confirmation in this 39. verſe, even from their own practiſe, as before, in ſending to know Johns judgement; ſo here, from their own diligent inquiry into the Scriptures, ye do ſearch, even your ſelves do; the ſcriptures, namely the writings of the Prophets which alone were then written, as of Moſes particularly inſiſted on.
Again, that they did ſearch them is clear from what follows, Moſes ſhall accuſe you, verſe 45. whoſe Accuſation ſhall be a ſufficient witneſſe againſt them without Chriſts: Why? Becauſe th…y peruſed his writings, and ſo were rendred inexcuſeable: yea further cleer from the concluding clauſe of that 45. verſe, In whom, (viz. Moſes) ye trust, or, foreign, in whom ye hope: now had they not ſearched diligently, and conformed to his writings, they would not have built ſuch hope thereon; knowledge muſt precede confidence. Which acception ſuppoſed to be moſt warrantable, ſeemes conſiderable towards the proof of whats affirmed. Ye ſearch which word imports exact and accurate ſcrutiny, and no marvail, for therefore ye ſearch, foreign becauſe in them, ye think to have eternall life, upon this very ground they ſearched, and therefore with all their utmoſt care and diligence, as conceiving to finde life in them; which Paul himſelf, that ſtrict Phariſee ſearched ſo into, as that he thought, he had found life in them, but yet was dead, whiles ſo alive, Rom. 7, 8, 9. and they are they that teſtifie of me, thoſe Scriptures which ye think to have life by from the letter of them, teſtifie of me: what? it muſt have reference (as I conceive) to what they ſought for: namely, eternall life, they teſtifie then that what life ye think to have in them, muſt be had in me, they ſend you from themſelves to the Meſſia, pointed at by them, as John ſent ſuch as he baptized with water, to Chriſt, to be baptized with the Holy Ghoſt. Notwithſtanding your ſearching, ye will not come to me that ye might have life, which proves that mens naturall improvements do not ingage God to give them ſaving faith, without which, through utmoſt improvements they could only look on the Scripture while pointing to a Meſſia, but as a covenant of works and learned by all, but to be ſelfe Juſticiaries; which ſanctuary of juſtification by works we moſt obviouſly finde was the ſtrongeſt one, which the profoundeſt wiſdome of the Jewes could erect, Rom. 10.8.
Object But it may be objected, Chriſt in Verſe 40. charges them with this, Ye will not come to have life, or in faith; doth it not hence ſeem that they might have power to believe or to ingage God to to give faith, which power they did not put forth as they might; and that's the reaſon why ye believe not?
Anſw Whereto for anſwer, for the former ſuppoſition, that they might have power to believe, that you abſolutely conclude againſt. For the latter, which you avouch, that they might ſo ingage themſelves in improvements as to ingage God to give faith, this muſt as yet be denied, becauſe here they did improve to their utmoſt their naturals in ſearching, even as for life, and yet God added not faith, which is moſt undeniably proved in Chap. 6. from Verſe 28 to 45. Wherein, the whole diſcourſe moſt inevitably demonſtrates that they did as it were put all their naturall powers of reaſon, judgement, &c. on the wrack, as is before ſhewed by propounding queſtions, rationall diſcuſſing them, praying for, &c. But all this did not make Chriſt confeſſe, I ſee you have done your utmoſt, therefore Ile perform mine engagements to give ſaving faith: no, he tearms their ſtrongeſt reaſonings but murmurings, adding no promiſe thereunto, and therefore not ingaged thereby ſo to do; and conſequently their not improving naturals is not the reaſon of Gods not giving faith, which I prove plainly from Chap. 6. Verſe 44. where after he had ſaid in Chap. 40. ye will not come, that is in faith, being to life, and repeated it more plainly in Chap. 6. Ʋerſe 36. ye believe not, after their great reaſoning on the matter, Chriſt tells them the reaſon of their not believing, to put an end to their murmurings and diſputings, murmure not, &c. think not ſo to prevaile by your reaſonings, as if God were bound thereon to give you ſaving knowledge, or thereby ſurely to attaine faith: why ſo? 'tis added Verſe 44. becauſe Gods free diſpenſation is the great reaſon, No man can come to me except the Father draw him: not, ye cannot come becauſe of not improving naturals. Notwithſtanding which, ye come not, becauſe the father muſt draw, before ye can come ſavingly, which God is not bound to do by vertue of your improvements, ſtill continuing a free agent in diſpenſing grace. No man can come, &c. No man whoſoever, under which indefinite tearm he comprehends all howſoever qualified, or improved, concluding the ground of all mens being not able, or not having power to come to God, to be Gods not drawing them: Gods ſuſpending grace, which he may do from whom he pleaſes, is given as the ground of the defect of faith in every man whomſoever that wants it, therefore not the want of naturall improvements, he tells them, no man can come, by which tearme of excluſion he debars all without exception, that are not drawne, that ſo theſe that were moſt inquiſitive according to naturall light, might not wonder at their exemption, though they had proceeded in a probable way, and courſe in order thereto. Non-improvement cannot (as I conceive) be a true ground of not believing, becauſe utmoſt improvement cannot procure believing, and therefore is no true, or certain ground, or reaſon of our believing, which you make it (as I conceive) and that by making it to engage God to give faith; whereas the Fathers not drawing is given as the onelyonly reaſon of it, and not a want of being ingaged by us: Publicans and Sinners were as capable of faith as the learned Scribes, and did as much ingage God, though it be commendable for naturall men to do their utmoſt, yea, and moſt hopefull, for as much as they are in Gods way.
Object Another proof is, Rom. 11.7. Iſrael hath not obtained grace, but did he ſeek for't? yes, for 'tis ſaid, what Iſrael ſought for he obtained not: did he not, what God required in order thereto?
Anſw For anſwer, what God requires, Math. 7. v. 7. fore toucht on, Seek, &c. that Iſrael is ſaid to have done here, in reſpect of the outward performance as naturall men; the command, Seek, in Matthew is of the ſimple Verbe foreign, the duty here acknowledged to be done by them, is of the compounded Verbe foreign, requiro, as if they had ſought with ſuch earneſtneſſe and confidence, as one requiring or commanding, which they might juſtly have commanded, if by their ſeeking they could ingage God to accept them, as according to a promiſe made; for God by the law of his faithfulneſſe is bound to performe the law of his promiſes. Yes, the word here being the compound Verbe ſeems to import, if it might be, greater inteation in ſeeking then that in Matthew, therefore elſewhere tranſlated expeto, as Matth. 12.39. it appears' then they ſought with utmoſt intention, according to naturall power: but whence is it they fail'd of their end? we ſhall finde the ground of the difference evidently to be Gods free diſpenſation, and that from a double demonſtration from the ground given, why others obtained grace, but the election hath obtained; what's the reaſon why ſome above others, ſeeing all are ſaid to have ſought for't, even by virtue of their election? which is put in oppoſition to ſuch as attained not, though carefull ſeekers alike, ſhewing, tis not ſeeking (for he was found of them that ſought him not) but Gods free election, that diverſified their conditions in reſpect of grace, who in reſpect of naturall endeavours, ſought one as well as another.
But what's the reaſon the non-election obtained not? 'tis added, the reſt were blinded: how blinded? thats ſhewed by rehearſing, a ſore judgement of ſpirituall blindneſſe which God poured on them, denounced in Eſay 29.10. God hath given them the ſpirit of ſlumber, eyes that they ſhould not ſee, &c. or God hath ſuſpended the ſaving diſcovery of faith, without which they have onelyonly their own naturall wiſdome to improve, which is but as eyes, that cannot ſee, we finde no other ground given for the clearing of the matter: which place now alleadged being ſo plainly pertinent for expedition ſake, I ſhall commend to your conſideration for a more rationall and methodicall concluding thence, what's proved thereby, eſpecially, as it may moſt aptly be conſidered in oppoſition to what was aſſerted from Matth. 7.7. for as much as we here ſee, there's a ſeeking which ſhall never finde. But declining this, ſhall proceed to another proof; wherefore I might as I conceive as fitly alleadge that in Matth. 11.25. Chriſt bleſſes the Father, for that he hid from the wiſe and prudent, what was revealed to babes: what's the reaſon? is it becauſe the prudent were leſſe able, or diligent? no, that were ſtrange; but the reaſon is added, even ſo Father. Why is it ſo? for it ſeemed good in thy ſight: or thus; becauſe it pleaſed thee, 'twas the good pleaſure of his will; who ſuſpending grace from men moſt probably capable in the eye of reaſon, diſpended it to Babes, which were in no probable way of attaining it, thereby to honour his own freedome; nothing is ſaid to make the difference between each party but Gods revealing, and that with infinite perfection of freedome, becauſe 'twas agreeable to the good pleaſure of his will.
Againe, Matth. 13.10. ſaid the Diſciples, Why speakeſt thou to them in parables? i.e. to the Jewes: Chriſt anſwers, Becauſe, to you is given to know the myſteries, and not to them. Chriſt uttered himſelf in a dark myſticall way to them; becauſe, God who is a free giver of free-grace ſuſpended the gift of his grace, whereby to magnifie his freedome; and he ſhewes, he doth this in anſwer to the prophecy of Eſay 6.9.10. where 'tis, Goe tell them, heare ye indeed, and underſtand not, &c. make their hearts fat, and their eares heavie, &c. According whereto he ſpeaks here myſtically, leaving them to their own naturall blindneſſe; ſo that it ſeemes clear, the ground of the difference was from Gods free diſpenſation, ye underſtand they not; becauſe to you, is given, to them not.
Object But it may be objected, did not the Diſciples improve their naturals with greater dexterity then the Jewes, ſo as to engage God, &c.
Anſw For anſwer, Chriſt gives this as a full and pertinent anſwer to the queſtion propounded, by which anſwer he reſolves all, into the free grace of God, in giving it to ſome, and not to others; and whether or not the Diſciples diverſified themſelves from the Jewes in point of ing…ging God, by improvements, let us take the example of that Apoſtle Matthew, that utters this; who was ſo farre from improving naturals, whereby to ingage Chriſt to call him, as that he was call'd ſitting at the receir of cuſtome, Mat. 9.9. Which as is generally concluded, was a very injurious oppreſſing office, or ſervice; and as touching him ſelf a generall, he was a Publican, and ſuch we moſt obviouſly finde in Scripture ranked with ſinners, as the moſt nefarious and profane; ſo far ſhort of the Phariſees in point of naturall improvements, as that they counted it unlawfull for Chriſt to eat with perſons ſo vile, ſo Matth. 9.11. 'Tis clear then, that in Matthew it muſt needs be of free gift, without reference to any ingagement, upon his improvement; and if ſo, then whatſoever was the reaſon, why grace was given to Matthew, from the ſame ground or reaſon tis given to all the reſt; for there Chriſt gives one reaſon, for, and concerning, all the Diſciples at once; which reaſon being double, hath no reſpect to ought done by them, to whom 'tis given, as wherby to be engaged, no nor induced: not to ought undone by them, to whom 'tis not given.
Object But it may be objected, from that of Matthew. 13. verſ. 12. Whoſoever hath, &c. This ſeems to have relation to ſome thing in the perſons, but in reference to this, as likewiſe the next foregoing; and what may be objected againſt each, I ſhall not in the leaſt attempt ought now; becauſe, as I remember, the maine of what may be objected againſt them, may be collected out of your laſt Expoſition-exerciſe ſave one; concerning which, as likewiſe the laſt of all, I cannot but as yet much diſſent from; though ſince that, have had no opportunity of peruſall at all, though upon nearing, I could not but immediately purpoſe by your ſavour humbly to crave ſome ſatisfaction, which now ſhall totally decline, yea, and yet for ſome ſeaſon.
Yet another proof, Rom. 10.1, 2, 3. Paul there utters himſelf in Iſraels behalf, as having his bowels …ouled within him, for them; expreſſing his pitifull deſires, &c. for their ſalvation: and what's the reaſon, he is ſo exceeding deſirous of their good? it immediately followes, for I bear them record, &c. But why is he ſo confident of their zeal as to atteſt it ſo peremptorily? Doubtleſſe, becauſe he knew it in himſelf before converſion, as he affirmes. And why not according to knowledge? for they were ignorant of Gods righteouſneſſe, which is of faith: he here ſolemnly teſtifies in the behalf of Iſrael in generall, they had a zeale of God; which muſt import moſt ardent affection in them, according to their power: but were they not ſparing of their labour … were they in earneſt? Yea doubtleſſe, zeal muſt import great ardency, as far as their naturall knowledge could carry them, but not according to uſe knowledge: all their fault was, they had not ſaving knowledge, which is all he charges them with, after he had atteſted them, to have a zeal of God, or thoſe zealous endeavours after righteouſneſſe, which God required; only th… wanted the ſaving eye of faith, to guide their zeal, for they did endeavour alſo; therefore 'tis ſaid, going about to ſtabliſh, &c. They went about it, or ſetled to it as their work. And this was the ground of his hearts deſire and prayer to God (who had already pardoned Pauls miſguided zeal, in perſecuting the Church) for them, as putting themſelves in Gods ordinary way; yet in the end of the Chapter, he ſhewes, moſt of them miſcarried, the reaſon whereof, the 8 Verſe of the ſucceeding Chapter ſhewes, was Gods ſuſpending grace, as 'tis dilated on before.
How undeniably might it be proved by the example of Paul, if time would permit, who paralell to us, had the Goſpell preached as well as written in the Prophets, to improve, how rationall a man was he, how ſtrict in ſtudying and conforming himſelf to the writings of the Prophets, the rule of life preſcribed? ſo exact therein, as that he affirmes himſelf as touching the righteouſneſſe, which was by the Law blameleſſe, ſo that he was able to juſtifie himſelf, after his moſt rationall and diligent ſearching the Law, and inviolable obſerving thereof, concluding himſelf to be alive to the law in the letter, in reſpect of his own naturall judgement and account, he could learn no better leſſon thence, till the ſpirit of the Law, or by the law, ſlew him.
Object But did not this his accurateneſſe ingage God to give him ſaving faith?
Anſw No, for the contrary is moſt evident; for after he had to his utmoſt improved himſelf, God gave him up to that horrible ſinne of perſecution of the Church, for a great ſpace, as is before ſhewed: which ſhould never have been done, had he been rightly qualified for faith by naturall improvements: God ſuſpends not grace from ſubjects meetly prepared for it; nor could God have ſuſpended grace from him, had he by his naturall improvements ingaged God to give him grace thereupon: nay, is it not moſt manifeſt, as touching all his naturall improvements, that by how much the more tranſcendent they were, they ſet him at a greater diſtance from any capableneſſe of ſaving grace, being ſo confirmed and confident in his own righteouſneſſe ſo much the more, and ſo deſpiſing the righteouſneſſe of Chriſt; and therefore God ſmote him in ſuch a wonderfull manner in order to his conviction: and if Pauls improvement could not ingage God to adde grace, which is moſt undeniable, then neither ſhall any mans elſe, while the world ſtands: for as much as Paul was as arch an improver as can be imagined, which might be abundantly confirmed, but ſhall not dare; ſpecially, becauſe it would be but a ſuperfluous labour in a thing ſo obvious; nor yet to enlarge further on this argument at preſent, though much might be, as I conceive, needfully added, to ſignifie the dangerous conſeqeunces inevitably deduceable from theſe aſſertions, which ſeem much to abridge or confine free grace, as diſpenſed on more free tearms to ſome, then to others: as alſo the poyſon which Formaliſts may ſuck out of this, who having improved their naturals (as who not in ſuch time of great knowledge, and countenancing of Religion?) may conclude they believe, becauſe God is bound thereon to adde it, and will performe his engagements; but I ſhall at preſent onelyonly inſert this following opinion.
Facienti quod in ſe eſt, in viribus naturalibus, Deus tenetur dare gratiam ſufficientem adſalutem.
Which, and that not long ſince was expreſt by an able Divine, to be a main maxime of the Arminians, and how to diſtinguiſh between the importance of your fifth aſſertion, and this ſentence, I muſt profeſſe I am utterly unable.
But afterwards you gave a diſtinction by way of caution: namely, that it followes not, that men have a power in them without Gods aſſiſtance to believe. Wherefore you added, they have a power, but not a diſpoſition, and that we muſt diſtinguiſh between having a power and an inclination; to which, I at preſent ſay one word: he that hath not a will, hath not a power, and ſo wants an executive power; by which I conceive you mean a power whereby to execute, which you affirme a naturall man hath. That ſuch want a power, I prove from John 6. verſe 44. and 65. where 'tis expreſt that a meer naturall man, without the Fathers drawing foreign non poteſt, hath not power; to do what? to come to life, or in faith: ſo that 'tis clear, as I conceive, that ſuch want a foreign, a power whereby to execute, for he that hath not power to will, hath not power to do, therefore God being ſaid to do all in us, is ſaid to work in us both to will and to do of his good pleaſure, 2 Phil. 13. as if the willing an act were the all in all, requiſite to produce an act▪ which want of power in man you contradicted, in affirming, All that was wanting in the Jewes, or the reaſon of their not believing is placed in their will, ye will not come, he ſaith not, ye have no power, ye cannot come, which cannot come is expreſly affirmed twice in John 6.44. & 65. But I muſt moſt abruptly deſiſt further enlargement as yet, praying the LORD to proſper it for the end intended, even the propagating of truth.
Whereto yet to adde one word; if in any particular here mentioned, any aſſertion of yours may ſuffer, blame not me, but your ſelf; of whom I may juſtly ſay, if any ſuch cauſe may be found for it. Tu te ipſum, tuis ipſis armis visiſti, for that God hath communicated much of my ſtrength, by the way of your Miniſtery.