A Vindication of Free Grace, Correspondence · Sermon
A Sermon, in Anſwer to the foregoing Letter, preached by Mr. J. G. April 28. 1644. taken after him exactly in Characters by M. THO. RUDYARD, a Member of his Church, and by him read over to SAMUEL LANE to Copy out, whoſe Copy exactly followes.
WE deſire to look back a litttle to one paſſage that was delivered the laſt day, for the ſatisfaction of ſome, who it ſeems did not clearly underſtand it: the tenour of the motive whereby we perſwaded and preſt on men not truly converted to God, to ſeek for the grace of God, was this; That if they would give out themſelves in good earneſt in the ſearch, and ſeek for it with all their hearts, they ſhould finde it, having a while inſiſted on the amplification and inforcement of this motive and cleared the difficulty, how and in what ſenſe God may be ſaid to love or be gracious to men before believing, and in what not; we came to ponder the motive, wherein we put this to conſideration, of how great concernment 'twas to them to have fellowſhip with the Saints of God in the great buſineſſe of ſalvation, giving them aſſurance, that whatſoever their ſinnes had been, and how great ſoever their preſent guilt may be; yet, if they were but truly willing to come under the wing of Chriſt, not a haire of their heads ſhould fall to the ground. In proſecution whereof, we propounded and anſwered this Objection.
Object You put us in minde and hope of finding grace with God, if we will make our endeavours to obtaine it, but we have little encouragement, for we are dead in ſins, &c.
Anſw Which we anſwered by a gradation of five ſteps. The fifth was, That though men be dead in ſins, in ſuch a ſenſe as was formerly explained, yet men have a light of reaſon, judgement, &c. by means whereof, they are able to conſider of tearms and means propoſed, &c. though happily not able fully to comprehend them, as to debate, whether faith in Chriſt, or the works of the Law, or their own righteouſneſs, be likely to carry it in Gods ſight, wherein they may not be able to come to any certain iſſue, to comprehend the difference between each, and to reſolve in themſelves, this is the means that will do it, and that not; or ſuppoſe they finde no ſatisfaction in way of reaſon in either of thoſe means, yet are able to work it on in a way of reaſon, whether there be any other way beſides more likely. Now though 'tis not to be ſuppoſed, that they have power to come to ſuch firme bottome, whereon to build without doubtings; yet they are able, and have a ſcale and ballance of reaſon and judgement, whereby to weigh one reaſon againſt another, to ſee which is moſt hopefull, without all queſtion men may go thus far; and here re-inforcing the argument: we declared to ſuch, that if they would be willing to do unfeinedly and impartially, what God hath appointed them in a way of nature to do; God hath promiſed ſucceſſe and acceptation in this way; and this was that paſſage by name, which it ſeems ſome could not ſo well underſtand or comprehend, fearing leſt it ſhould comply with the Arminian tenent, in point of Free-will; or that I ſhould magnifie naturall abilities above the line of excellency belonging to it. If they will but pleaſe to conſider for the clearing of the whole buſineſſe but two arguments, you will clearly ſee that there is an abſolute neceſſity for maintaining ſuch an aſſertion for a truth, as this is; namely, that if naturall men will put forth themſelves to the utmoſt to what they are able to doe to comply with God in the Goſpell they ſhall finde an anſwerable ſucceſſe, and that there is an abſolute neceſſity to maintaine it for a truth; for otherwiſe, we ſhall expoſe the truth of God, the covenant of grace, the do…t…i…e of free-grace, which we profeſſe to maintaine, we ſhall expoſe both the one and the other to an inexpiable and unanſwerable reproach & diſhonour; and ſuch indeed, as cannot be redeemed by any reaſon or diſtinction; or project one or other, that men are able to deviſe for the relief of it; for that on this 'twill follow, that the aſſertion we ſpeak of, that men putting forth themſelves according to what God hath in…bled them to do in a way of nature, that God will meet them with grace and acceptation, if the former be clearly proved, then this will follow upon it, that this hath no conſiſtence with the opinion of Free-will, but doth indeed intrench on the beſt foundation that that opinion ſtands upon. We know 'twas an order Chriſt gave for men to deal between Caeſar and God, Give to Caeſar the things that are Caeſars, and to God, &c. And indeed no man can give to God the things that are Gods, except he give to Caeſar the things that are Caeſars; and that becauſe this is one of Gods things, even our ſubjection to the lawfull governour ſet over us by God, in things lawfull; and mans foot may ſooneſt ſlide here, even on a pretence of giving all to God liberally, to take away from him by far more then we give; and then we give only in conceit, and take away from him in reality: for the like order here is to be obſerved by us, in making diſtribution, between Nature Gods Handmaid, and creature, and God himſelf: We muſt give to Nature the things that are Natures, as to God the things that are Gods: and as in the other caſe, ſo here 'tis moſt true, That when men think to be moſt bountifull to God, and take away all from Nature, and caſt all on God; men may here daſh their foot, and and take away from God while thinking to give him. A man may ſo farre oppreſſe Nature for Gods cauſe, till he leave not ſo much to Nature as to bear the charge of its own condemnation; and then if men leave not to Nature ſufficient to bring the guilt on it of its owne condemnation, then it muſt neceſſarily reflect upon God. But if we will conſider two Arguments in generall, we ſhall ſee that the aſſertion mentioned, that if men do what is in their power, &c. they ſhall finde acceptation with God, muſt be maintained. Conſider this reaſon, if men muſt labour for the bread which endures to everlaſting life, which Chriſt is ſaid to give them, and he not give it, then God of neceſſity muſt deſtroy men for not doing that, which is altogether out of their power to do: for, as for actuall believing, 'tis a work ſo farre out of the power of the creature, as that it requires Gods power Omnipotent to effect. Now to ſay God ſhould deſtroy his creature for want of ſuch an action, as cannot be done by any power inferiour to Gods own, which is infinite; this is ſo hard a ſaying, and ſo contrary, and riſes up with that fiery conteſtation againſt what the Scripture delivers concerning the gratiouſneſſe of the covenant of God, and mercy by Jeſus Chriſt; yea, it ſo riſes up againſt all reaſon & all principles of common ſenſe, that there is no Oyle that will mollifie it, no reaſon, nor argument, nor conſideration, that is able to make attonement for it, or to reconcile it with any of theſe, either with any expreſſion in Scripture concerning the tenour of the grace of God towards the world, nor otherwiſe with the principles of reaſon and common ſenſe: 'twere as good reaſon to ſay, that God deſtroyes the creature for not being God, or for not making another Heaven and Earth like to theſe he hath made, as to ſay, he deſtroyeth them for not doing that which they have no more power to doe, then they have to make themſelves God, or an Heaven and Earth.
Neither will it at all here availe to ſay, that men had power in Adam, while as yet in the ſtate of Innocency, then to believe in Jeſus Chriſt; this will not all eaſe the buſineſſe; as if God might in a way of juſtice, equity, and righteouſneſſe, condemne men for not doing that which ſometimes they had power to do, namely, in their firſt Parents though now they have not.
I anſwer, 'twill not at all eaſe the buſineſſe. Firſt, becauſe 'tis not a truth. Secondly, though it were, yet it would not ſalve the ſore.
Firſt, that men never had power in Adam to believe in Jeſus Chriſt, eſpecially to juſtification, may evidently appear by theſe reaſons: that which Adam and himſelf never had in the ſtate of Innocency, that certainly his poſterity could never have: but certaine 'tis, that Adam himſelfe had never ſuch power of believing in Chriſt in innocency, neither therefore can his poſterity be ſuppoſed to have ſuch a power.
Now that he had no ſuch power, is evident hence, becauſe there was no neceſſity, uſe, or occaſion of ſuch a power as this to have been given to Adam in that ſtate; we all know and look on God as the moſt wiſe Agent, that ever acted: now 'tis inconſiſtent with his wiſdome and diſpenſation, that he ſhould create ſuch an excellent power as this of believing is, when there was no neceſſity nor uſe thereof. That there was no occaſion thereof is evident, becauſe during the time of innocency, he was in a ſtate of righteouſneſſe and juſtification on other tearms, and in another way, ſo that he had no neceſſity of a power to believe to juſtification: becauſe as Paul ſaith, Gal. 2. If righteouſneſſe be by the law, than Chriſt dyed in vaine: ſo it had been in vain, Adam being under a righteouſneſſe by the Law, then for him to believe that Jeſus Chriſt was dead or alive for his juſtification. What's the reaſon man had no wings put upon him in the time of innocency, but only that he was well enough in that ſtate; for this is reaſon enough to prove that Adam had no ſuch power of believing, becauſe well enough without, even in a ſtate of righteouſneſſe.
Secondly, if Adam during his innocency had a power to believe, either for his own, or for any of his poſterity their juſtification and ſalvation, then he had a power alſo to foreſee his fall; becauſe juſtification preſuppoſes ſinne, becauſe 'tis from ſinne, and conſequently a power to believe, preſuppoſeth a ſight and a ſenſe of ſin: but that he had no ſuch principle in him, vvhereby to foreſee his fall in time of innocency, is evident hence; becauſe had he had a power for to foreſee his fall before he fell; then he had a power or principle out of which he might have been made miſerable, before he ſinned; becauſe it cannot be imagined, but that the foreſight of his ſin and fall, and poſterity with him, and the whole world, that ſhould come out of his loynes would have been a very tormenting conſideration to him: and therefore it being altogether againſt the righteouſneſſe of God, that man ſhould be miſerable before he ſinned; hence 'tis clear he had no power then to believe in Chriſt, becauſe not able to foreſee his fall.
Thirdly, if Adam in innocency had power to believe in Chriſt, then had he a power to foreſee the incarnation, death, and reſurrection of Chriſt; becauſe none can have a power to believe in Chriſt ſavingly but on knowledge of theſe: now if Adam had a power to belive, &c. It muſt be ſuppoſed he had ſuch a knowledge of Chriſts Incarnation, &c. but that he had nor the leaſt whiſpering of this great Myſterie concerning Chriſt during his innocency, is evident, as from other Scriptures, ſo eſpecially from that 2 Cor. 2.8, 9. Now certainly if there were any of the deep things of God that were of the deepeſt myſtery, that of Chriſts Incarnation was the moſt deep of all things deep, out of the ſphear of the minds of Men and Angels; therefore 'tis certain Adam had no knowledge of this myſterie till after his fall. But another Objection.
Object He had a power to believe in Chriſt, had this myſtery been revealed to him in his innocency, though he had not ſuch a power actually to put it forth, yet had not he ſuch a principle, that had it been revealed, he had been enabled by a principle within him to have believed.
Anſw To ſay that Adam had any power to believe any thing, but what was ſome way neceſſary and ſitting for him to believe, whether revealed or not, this reflects on the wiſdome of God.
Now firſt, that it was not neceſſary for him to believe in Chriſt, was touched before, being in a ſtate of juſtification, ſo that it had been impertinent; but had it befitted him, then certainly ſuch a revealing ſhould not have been with held by God; 'tis not to be believed that any thing ſhould have been denied Adam eſpecially in point of knowledge, to hinder him from acting any thing convenient for him to do; and therefore doubtleſſe there was no ſuch power in Adam to believe in Chriſt, no nor on this ſuppoſition, That Chriſt had been revealed to him on that condition.
Fourthly, this is a demonſtrative Argument to prove that Adam in innocency had no power to believe in Jeſus Chriſt, becauſe then Chriſt was not given as a covenant to mankinde, and till Chriſt be declared as Gods covenant for juſtification, for Adam to have believed in him for juſtification; this had been ſo far from being a likely means to juſtifie, that it had been a preſumption, and more likely to have condemned him: for as it is with the world ſince the covenant of Chriſt hath been revealed; as it would be a very high and fearfull preſumption for any man to wave this covenant, and to betake themſelves to the Lawes righteouſneſſe, or the firſt covenant; ſo on the contrary, during the ſtate of innocency, it had been like preſumption for Adam, to have deſerted that covenant of works the righteouſneſſe of the Law, the only covenant then for juſtification, and to have raiſed up another covenant, which he knew nothing of the minde of God, whether believing on him ſhould be juſtification or no.
Secondly, ſuppoſe it granted, that Adam had ſuch a power as we ſpeak of, yet this will not heal the offenſiveneſſ… of that opinion againſt which we argue; namely, That God deſtroyes man for not doing that, which requires an infinite ſtrength to perform. For firſt, we know God hath made a new covenant of life with man ſince the tranſgreſſion and breach of that covenant, wherein Adam, and conſequently all his poſterity ſtood in him, when that power of believing is ſuppoſed to have been in him. Now for God to deprive man of the benefit and bleſſing of that new covenant, and to daſh him as it were in pieces upon the pikes of the old, meerly for a miſpriſion or ſin committed againſt the other, and that ſuch an one which was impoſſible for the creature to remedy or redeem himſelf from; this is ſuch a ſaying as is wholly inconſiſtent and deſtructive to the very nature and eſſence of the covenant of grace, as for inſtance. A Noble Family is attainted with High Treaſon againſt the Prince, whereby they are at his mercy for life, liberty, honour, and in this caſe the Prince profeſſes much love to them, and tenderneſſe, and that he is far from taking advantage againſt them, he hath no deſire to deſtroy this Family, yet nevertheleſſe he will not diſcharge them of the attainture, but only upon ſuch and ſuch tearms; now if they were ſuch tearms that neither the Family nor other for them could procure, and yet the Prince profeſſes great care and tenderneſſe, &c. Can any man look on ſuch proceedings as any way gracious: nay, will it not rather expoſe ſuch a Prince to the harder thoughts of men, and had he not better have made uſe of an advantage againſt them, ſaying they have ſo and ſo behaved themſelves againſt him; and he will take the advantage then thus to profeſſe love, and that he deſires not to take advantage, if they will be redeemed on ſuch and ſuch tearms, which yet are impoſſible for them to performe: as to demand of them to catch all the fiſhes in the ſea, and all the fowles of the aire, and make a preſent of them to him; alas all the world will eaſily ſee, here is not the leaſt touch of any ſuch gratious diſpoſition in him, what ever he pretends. So thoſe that will make the ſaving tearms of the Goſpell ſo hard and impoſſible to be performed by men, that though they ſhould ſtrive, and endeavour, and riſe to the utmoſt pitch of all that they are able to performe; yet they that ſay they may do all theſe and yet God no way accept of them, nor they never the nearer the grace and favour of God, doubtleſſe they repreſent this new covenant of grace and mercy which God hath made with the world, with as much diſadvantage and reproach, as thoſe tearms which we ſpeak of, of the Prince would be.
If I were of the judgement of Arminius about the point of Free-will, and were to debate the point before men any whit ingenious. I would deſire no greater advantage againſt him that is mine Adverſary, be he who he will, if he would maintaine his judgement in a way of oppoſition to me thus, That let men doe their utmoſt all their lives, yet they are never the nearer, nor have the more aſſurance of grace and favour; howſoever happily I ſhould be never the nearer any demonſtrative proof, yet I could have this advantage, to put my opinion into a dreſſe ten times more plauſible and conſiſtent with the underſtanding of reaſonable men, then that opinion with all the colours or arguments that may be put upon it.
Secondly, that power in Adam to believe (ſuppoſing 'twere granted he had ſuch) can be no ſufficient ground to juſtifie God in point of equity in the condemnation of them that do their utmoſt that they are able, becauſe Juſtice and Equity ſtands in a Geometricall & not Arithmeticall proportion, as for inſtance. We know our Saviour ſaith, the Widow that caſt in her two Mites, caſt in more then all, who yet are ſaid to caſt in great ſums, and matters of great value, becauſe they caſt in out of their ſuperfluity, but ſhe caſting in two Mites, caſt in all her ſubſtance: how caſt ſhe in more then they all? that is in a Geometricall proportion; that is, more in conſideration, all things conſidered; that is, more for her to caſt in, then thoſe great ſums for men of eſtate to caſt in; more for commendation, not more abſolutely and ſimply. So the Parable of the Talent, Matth. 25.22. the Maſter putting forth his Talents to his Servants, gave the ſame commendation to the Servant that gained but two Talents, as to him that gained five; and the reaſon was Geometricall; there was as much reaſon why he that had but two Talents to gain withall, ſhould be commended for gaining two more, as he that had fire for gaining other five; becauſe there was as much diligence required in him to gaine two Talents more, as for the other to make five more by way of increaſe: and the generall rule in Scripture in ſuch caſes as theſe and the like is, that where much is given, much is required, where little given, little required, where nothing at all given, nothing at all required: ſo that God accepts a man according to what he hath, and not what he hath not. Now ſuppoſe it granted, that Adam, and in him all his poſterity during the time of Innocency, had a power to have believed in Chriſt; yet in a Geometricall conſideration of juſtice and equity it may be more for a man now, though he hath not the like power of believing in Chriſt, yet to do the utmoſt that he is able towards believing; this may be of more value and conſideration in the ſight of God, then the putting forth an act of believing in Chriſt, where ſuch a power was.
Alas, granting a power in Adam in innocency to have believed, his believing had been but like the caſting in of the rich men, he had done it out of his abundance; but for men in their lapſed condition under the preſſure of ſo many indiſpoſitions, yet notwithſtanding to give out the utmoſt of their ſtrength and power to believe, and that by conflicting with incumbrances; this had been more inconſideration, then a believing right-down in Adam: and ſo we have the firſt reaſon; if God ſhould deſtroy men after doing all that is in their power to do, he ſhould deſtroy them for not doing a work peculiar to his own Arme.
Another reaſon in a word; if men may put forth themſelves in their utmoſt power to cloſe with God in the Goſpel, and yet not finde grace with him, ſo far as to be endued with ſtrength from on high to believe, then a man may everlaſtingly be deſtroyed of God, for want of an executive power, or of a principle or power whereby to act, without any miſcarriage or ſinfulneſſe at all in the will; whereas the Scripture from place to place, placeth the cauſe of the equity of Gods proceedings in condemnation ſtill upon the will of man, or on ſome corruptions found therein, or on the frowardneſſe, perverſeneſſe, and pride in the will, Luke 13.34. Oh Jeruſalem, &c. thon wouldeſt not; 'tis not caſt on any impotency in them, not upon any want of power, but the cauſe is in the depravation of their will.
Iohn 5.40. Ye will not come, &c. He charges not the Jewes with not having power, but they had no will or minde to do it, they ſtood off in fiery oppoſition againſt believing in Chriſt, and comming to him for juſtification.
So Acts 7.51. A stiffe-necked generation, ye have alwayes reſisted the Holy Ghoſt: now hovv did they reſiſt the Holy Ghoſt which he charged as the main article of their condemnation; they reſiſt not by any defectiveneſſe of power, but by frowardneſſe and deſperateneſſe of will, and reſolution in that kinde.
Jer. 8.12. and again Jur. 44. We will walk after our own devices, &c. This ſhevves Gods judgement on them vvas from the frovvardneſſe of their vvill; ſo, Why will ye dye O ye houſe of Iſrael.
Eſay 44.17. But we will do, &c. And Chriſt ſaith, The works of your Father ye will doe: ye ſhall ſtill ſee that the partition-vvall ariſing betvveen the creature and his peace and acceptation vvith God, ſtill lyes in the crookedneſſe and perverſeneſſe of the heart and vvill.
Object But wherein differs this Tenent you maintain from that Arminian Tenent of Free-will, or how will you anſwer thoſe Scriptures, denying a power to come to Chriſt. John 6.44. No man can come, &c. Againe verſe 65. No man can come, &c. John 12.39. Therefore ye do not believe becauſe Eſay propheſied, &c.
Anſw To the former I anſwer; That the Arminian opinion of Free-will doth not only differ, and that all the Heaven over, from the one end to the other, from all that hath been aſſerted but it oppoſes it, and that in two particulars of main conſequence.
For firſt of all, that places not only a ſufficiency of executive power in a man, to do all things in a ſaving manner towards his believing, but likewiſe a ſufficiency of power in the will, whereby man by the ordinary concurrence of Gods providence may draw out that power to the utmoſt of it.
That opinion of Free-will doth not aſſert a ſufficiency of executive power to do ſuch things unto which grace is annexed by promiſe, but they place that whole in ſuch a power in the will, which is able to produce this executive power into action, and that to the utmoſt.
Secondly, it not only places an executive and willing power to do what they conceive requiſite on mans part towards believing in Chriſt, but further places ſuch a power in man in both kinds, as without any ſupernaturall aſſiſtance, is able to produce a ſaving act of faith in the ſoule.
Now the thing aſſerted clearly denies both theſe. For firſt though it affirmes a ſufficiency of power for ſuch things as are requiſite on mans part, ſo far to proceed and meet with grace and acceptation, yet nevertheleſſe it denies any ſuch power in the will to produce this executive power into act.
Secondly, it places neither one kinde of power or other, vvhereby the creature is enable vvithout a ſupernaturall aſſiſtance from God, to raiſe any ſaving act in the ſoule; ſo that here are too main and moſt conſiderable differences betvveen the one and the other.
But vvhat difference make vve, betvven that vve call an executive povver and vvilling povver, or a principle in man to dravv out that other povver.
The difference betvveen theſe is not hard at all to conceive, becauſe in ordinary diſcourſe vve uſe to make ſuch a diſtinction between a mans power to do ſuch a thing, and his willingneſſe and inclination. There are many rich men that have power and ability to contribute largely to the publick cauſe of the Kingdome, yet nevertheleſſe are far from acting that power, becauſe they have that malignancy in their will, and gainſayingneſſe againſt that action, that that executive power doth them little ſervice in this kinde, towards the ſafety of the State.
Prov. 17.16. Why is there a price in the hand of a Fooll, and no heart to improve it: what's that price, 'tis the oportunity or executive power to do ſuch a thing whereby he might intereſt himſelfe in the grace of God; and what's the heart he wants, nothing elſe but an inclination or gracious and holy diſpoſition in the will to give that price; that is, to act thoſe things which he hath a power in his hand to do: ſo likewiſe a carnall covetous, voluptuous man, hath an executive power to foregoe his ſenſuall courſes and ſet up religious duties in his family, and to attend the means of grace as diligently as any; but what hinders them that they are never the nearer doing, even becauſe there is a malignancy and averſeneſſe in their will againſt ſuch purpoſes.
Object Doe not thoſe whom we call Arminians, hold and maintaine, that covetous and voluptuous perſons have a diſpoſition and inclination in their will to abandon and leave thoſe courſes wherein they are ingaged, and frame themſelves to better: this ſeems ſo unreaſonable, that we cannot conceive that they ſhould have an an inclination in their will to relinquiſh them, and turn to the contrary.
Anſw For anſwer, 'tis true, they do not maintain, that ſuch perſons whiles living in ſuch courſes, have the bent, and frame, or diſpoſition of their will ſtanding ſo, as to abandon the one and take up the other; but they hold, that notwithſtanding the preſent bent of their wils to the contrary, yet that they have a ſufficiency of power in themſelves, as of knowledge, underſtanding, &c. to unbend their will from ſuch their courſes, and to implant inclinations in themſelves to the contrary: there is no ſuch inclination in their hearts to evill, but that there is a ſufficiency of power in every kinde to unbend their wils from that wherein they now ſtand; and ſo to deſtroy that diſpoſition in them, and plant their wils with other inclinations, ſuch as are meet to comply with ſpirituall and holy things. Whereas the opinion pleaded for, acknowledges no ſuch power in men, whereby the will being deſperately evill, ſhould be able without any extraordinary hand of God to turne head on it ſelf, and to ſlay thoſe ſinfull propenſions now reigning, and to ſet up the contrary.
Object But what ſhall we ſay to the Scripture laſt mentioned, which ſeems to place the cauſe of mens periſhing in a defectiveneſſe of power, and not in any weakneſſe in their will?
Anſw For what Chriſt ſpeaks in that John 6.44. No man can come, &c. The meaning is, no man hath or can have any ſuch principle of deſire, or any ſuch inclination wrought in him, which will ſo far carry and prevaile with him to put forth himſelf in any ſuch way, or hold on in any ſuch courſe, wherein God hath determined and promiſed to meet men with his grace, except it be given him from on high; except my Father, &c. interpoſe with ſome greater power then ordinary, no man can come to me, no man hath any foreſight of any compleat power of comming to me, except my Father interpoſe in it; for that is one thing would be taken ſpeciall notice of, that there may be ſaid to be a double power in a man in reference to ſuch and ſuch effects.
The firſt we may call a perfect and compleat power; that is, ſuch a power that hath all things as it were by it to reduce it ſelfe into act; that we call a compleat and perfect power of the will: the other is an incompleat and imperfect power; which is this: that though there be a ſufficiency of power in relation to ſuch an effect in one kinde, yet nevertheleſſe there is a defectiveneſſe of power in another kinde, and this is call'd a power to do a thing, becauſe there is a ſufficiency of power to do the thing in one kind, yet nevertheleſſe call'd a defective incompleat power, becauſe it hath not all things at hand, which are requiſite to reduce it into act. As for example, when a man hath a large eſtate, he hath wherewith to live generouſly, but yet this is but an incompleat power, if he hath no other; for 'tis not a fulneſſe of eſtate that will help him to doe it; if he hath a penurious diſpoſition in him: alas he is never the nearer to ſuch a compleat life: but if together with a full eſtate, he hath an ingenuous diſpoſition; now there is a compleat and perfect power in a man to live freely; and ſo we know there are many ſuch expreſſions in Scripture.
If thou wilt thou canſt make me cleane: now there is a plaine difference between Chriſts will and power: and 'tis very conſiderable that the Scripture it ſelfe uſes both kinde of expreſſions, ſpeaking both wayes; ſometimes giving the n…me of power to a meer executive power, when as there is no will in conjunction to reduce to act, And againe, another while there is not a will ſutable to an executive power, he denies the very name of a power to him, and this it doth both ſpeaking of God and Man.
Matth. 3. verſ. 9. God is able of theſe ſtones to raiſe up children: here Iohn aſſerts a power to God to raiſe up &c. But yet there was no will in God to do it. Againe, when there is not a willingneſſe in God to do a thing, there the Scripture denies ſo much as a power to him: as 'tis ſaid of Chriſt, he could do no great works there, becauſe of their unbelief. Now there was an executive power in Chriſt, rich and full; whereby to have wrought any great miracle there; but becauſe he had no will, therefore 'tis ſaid he had not power, meaning no compleatneſſe of power, which requires a ſufficiency of executive power, and a ſufficiency of will and inclination to put that power into act. And ſo we ſee the like expreſſions uſed, when the Scripture ſpeaks of men, ſometime it cals that by the name of power to do a thing, which is only an executive power. Gen. 13.29. Tis in the power of mine hand to do thee hurt, that is, a ſufficiency of ſtrength. Prov. 3.17. Have not I power to eat and drink, &c. that is, we are provided with an executive power.
But in other places we ſhall ſee where there is a ſufficiency of power in this kinde the Holy Ghoſt denies a ſufficiency of power. John 1.3, 9. Cannot ſinne. Now he that is moſt born of God and deepeſt baptized in the Spirit of Grace and holineſſe, hath an executive power to commit ſin as well as any; but becauſe he hath no diſpoſition thereto, therefore the Scripture denies he hath power to do it, he hath no compleat power to reduce that power into act.
2 Cor. 13.8. For we can do nothing againſt the truth, but for it; they had an executive power to have uttered words of excommunication, but we can do nothing, &c. That is, his will was averſe from making any ſuch uſe of his power, thereby to act any thing that might hinder the couſe of the Goſpel.
Numb. 22.38. Said Balaam, Have I any power to do any thing; that is, have I any will or any ground or reaſon, to be willing to ſay any evill which thou wouldeſt have me: for otherwiſe he had power enough to pronounce any curſe; any evill ſpeaking againſt Gods children, but no ground or reaſon to incline him.
And ſo we ſee in the cloſe of all, in what conſideration the aſſertion laid down is neceſſary to be maintained; without maintaining whereof, we ſhall repreſent Gods proceedings in the Covenant of grace; as a moſt unreaſonable and hard ſaying; as ſuch a Covenant that hath neither truth, nor grace, nor uprightneſſe in it; but that men ſhould be deſtroyed without any malignancy at all in their wils, meerly for a bare impotency or want of power in them, to do that which is out of their power to do.
'Twas the ſaying of Auguſtine long ſince, take away mens wils and take away Hell and all; ſo that it muſt be ſome ſin committed againſt this ſecond Covenant of grace after the breach of the firſt, which muſt daſh men in pieces upon the point of their will. Now there can be nothing that hath the nature of ſin in it, but that which hath the influence and concurrence of the will in it. Many other things relating hereto have been ſpoken of in a diſpute lately.
Now the uſe of what hath been ſpoken is this; That ſince 'tis ſo eaſie to expoſe the wayes of God, and his proceedings in wayes of condemnation, to the reproaches and calumnies of thoſe that are enemies to the truth, by hard, unquoth, and unwarrantable expreſſions; though perhaps for the ſubſtance of the thing, that which is ſaid and aſſerted, is no more but the truth; we ſhould be very carefull to ſtudy all manner of expreſſions, and conſult with all manner of Scriptures, if any thing may any way mollifie as it were, that in the proceedings of God, which is apt to ſeem grievous and harſh in the eyes of fleſh and blood.
And if ſo be we cannot come to expreſſe our ſelves, but that ſtill we ſhall leave the buſineſſe very hard and obnoxious to the Adverſary, we ſhall rather excuſe our ſelves after ſome ſuch manner as this is, that God hath not given us that ability of utterance and expreſſions, and that we conceive the buſineſſe better in our mindes, then we are able to give account of to others, but we ſhall mightily diſadvantage the truth, and cauſe the enemies to duplicate page duplicate page duplicate page duplicate page lift up their Horn on high, if ſo be we ſhal maintain or profeſſe any truth of God in any ſuch …ea… me, and hard and gift vou… expreſſions, as make an unacceptable found in the ears of men.
Doubtleſſe the Scriptures, if ſo be God would but acc… … with thoſe that are proper for ſuch an occaſion and ſervice as this is, it ſpeaks of all the wayes and dealings of God with men, even thoſe that ſeem ſo hard to fleſh and blood, ſo as to ſtop the mouths of all Adverſaries, that are ready to take advantage from them, and cry out againſt the truth; and therefore they that deſire to ſtand up in the cauſe of God, and to plead the truth of God, they muſt be carefull, and take pains how to expreſſe themſelves in ſuch points, except they be able ſome way to qualifie and ſoften the hardneſſe of it; otherwiſe they ſhall diſadvantage more then advantage it.
A ſecond Copie of which Sermon commended by SAM. LAN… to the peruſall of Mr. LAURENCE STEELE, is thus ſubſcribed: I have peruſed it over, and finde nothing contrary to my own Copie.
A third Copie alſo is ſubſcribed by Mr. JOHN WEEKES thus▪ Sir, I have peruſed this Copie, I finde it to be the ſame with … for the mains, only it is taken more largely.