expresseth his heart for their coversion and appealeth to their conscience what could have been done more that he hath not done Isai 5.2 6. which had been easily answered if he had not done as much for and in them as I have affirmed 5. Proof God that is mercifull wise and holy will not look for that in his creatures for which he never gave them any power or fitness or means by which it might be brought about he would not look down from heaven upon the sons of men to see if they did understand c. If he had done nothing for them by which they might understand c. Psal 4.2 3. nor would he look for fruits if he had not done that by which fruits might have been brought forth Isai 5.3 4. which could be no less than I have affirmed 6. Proof God in convincing reproving and condemning men as sinners in this respect chargeth them neither with Adams fall nor weakness and inability in that sense but with willfulness and gross neglect or rejecting his word Prov. 1.24 29 30. Ezek. 24.13 And saith not they were chained in or necessitated to but chose their own ways Isai 66.3 And are in this foolish having eyes and see not Jer. 5.21 which argues as much as I have affirmed 7. Proof The convinced that are convinced by the holy Ghost shall experiment and acknowledge as much when they shall see it their sin that they have not believed in Christ which could not be if there were nothing in Christ for them to believe in him for nor that done by Christ to them by which they might have believed John 16.8 9. which proves as much as I have affirmed 8. Proof The complaint or reproof of or lamentation for the fool Prov. 17.16 wherefore is there a price put in the hand of a fool seeing he hath no heart There is a price and the price is put in his hand and he values and loves it not and herein he is a fool not that he hath no eyes or ears or hand and so cannot see or hear or receive but that he having these neglects to use them when so good occasion is given not that there is no price for him or that it is far out of his reach but the price is put in his hand and he wants wisdom or a heart to set such price on it as to part with his lust c. For it is this is folly Jer. 5.21 Hos 11.3 4 7. And this also carries forth as much as I have affirmed 9. Proof And to come to right reason subdued to and ordered by the word of God this affirmed tends more to the glory of God and the abasement and good of men than that opinion that denieth this let them be weighed together That all the preservation of mans life is by virtue of the death of Christ and that God hath provided life for them in Christ and that he useth means to bring them to the knowledge of it and that he gives them an understanding that they might discern his goodness in those means and that he gives so much freedom to them that they might incline to attend those means and so look to him and turn at his reproof and that in so looking and turning he will give them supernatural and spiritual light and save them that they for all this not minding his goodness nor turning to him he should not onely forbear tumbling them down into destruction but also strive with more means and more force of spirit so stretching forth his hand as to remove the yoke from their jaws setting their will in some seasons at such liberty that they might chuse life and he in such seasons also laying meat before them and calling them what saith all this to us doth it not say that God is infinit in love wisdom and mercy to give such a Saviour by whom such mercie is procured that his love and bounty to mankinde yea his patience forbearance and long suffering is very great the revelation of his minde that all might be saved very true and doth it not say likwise that God is just and righteous and his ways equal in condemning such for and to whom he hath done so much and they so willingly rebell against him refuse such salvation doth it not also speak forth the truth of Gods words that he wills not the death of the wicked that dyeth but rather that he turn and live and that those that perish do forsake their own mercies loose their own souls and in their calamity eat the fruit of their own ways and for such as believe they may herein see all the mercies they have from first to last the free gift of God by Christ and doth not this say likewise that men were wholly lost corrupt and dead that by Christ a restoration is wrought and mercy extended that they are beholding to him and his bloud and spirit for all the good motions that come to them that he having so freely dyed for them and now doing so much to them it is their own fault and a foul and inexcusable fault that they remain impenitent unbelieving and disobedient yea and speaketh not this also for the good of man of believers to preach the Gospel and therein to use reproofs and exhortations seeing that they may speak to men in their own language in a tongue that God giveth men to understand and it speaks good for others to encourage men to hearken to the word of God and attend to his Ordinances and yield up to his teachings and motions according to the light and strength vouchsafed and to watch to all opportunities and lay hold on the seasons of Gods visitations seeing he is nigh to them therein and much blessing to be met within them and great danger in neglecting them yea yet again this truth about so much grace extended by God to men would if believed free men from those evil thoughts of God as that his will is the prime cause of most mens destruction that he sends Gospel and useth means and proclaims love to men and calls them to repent but neither intends good to them nor gives them any power or freedom by which they might come to repentance yea it would free them from those vain excusings of themselves when they neglect to hear the Word to attend the Ordinances of God to shew mercy to men or to forbear such evil courses as they run into by pleading we have no power of our selves and God hath given us none and were it his will we should do these things and repent c. He would not onely use outward means and put in a motion but overcome us with an almighty and unresistable power and till he so do we had as good sit still as strive to no purpose we are blinde and deaf and dead and nothing it is God that doth all therefore the blame is not ours from all which unsavorie stuff this truth believed would free yea
undertaking and Gods acceptance and whether men know and believe it or not yea while they are enemies and declared that men might know and so will act and enjoy and so demonstrates men by nature dead enemies and wanting both knowledge of and will to any spiritual good before the other to be after done and where begun yet not compleated fully till the visible return of Jesus Christ in glorie 2. Cor. 5.14 15 19 21. 1 Pet. 2.24 and 3.18 Col. 1.20 21. and 1. John 3.1 2. which things having largely discoursed into Treatises now publick I forbear here onely I mention this to shew that the right understanding and belief of Jesus Christ the free gift of God and his death for all men and that while enemies and his ascending to receive and send forth spirit in the Gospel to make the same known that men might discern believe will and doth wholly oppose and deny any knowledge of or free will in any man by nature to that which is truly and spiritually good And such conceits of free will proceed from want of the right knowledge and belief of the death of Christ for all men And so I shall here onely enlarge in the other three things following 1. What will or free will in man is 2. What divers considerations of men yet natural the Scripture affordeth 3. When men are other and more than natural and what difference then 1. The will of man or mans will is one of the faculties of the soul of a man The soul as I conceive may be comprehended in these three heads viz. 1. The understanding or minde of a man by which he knoweth discerneth and judgeth of things good or bad true or false real or imaginarie and so inventeth or inferreth all which may be called Reason 2. The will of a man that is his bent and inclination leading to elect and chuse or to reject and refuse with purpose and resolution approving or condemning according to the judgement of the minde concerning things good or bad 3. The affections of love joy desire c. Which in a right tempered soul follow the verdict of the understanding and so the choise or rejection of the will But if the appetite and sensual part get victory over the affections and so lead the will the soul is in a distemper and it is a troublesome evil like that Prov. 30.22 23. So that without these three there is not as I conceive a whole soul the will being as I conceive the middle part to be governed by the understanding and to govern the affections that all may agree in one now the freedom of the will is that liberty and freeness it hath in it self above any discoveries objects and proffers to incline to or from to chuse or reject according to what the understanding discerneth good or bad without any force or violence to constrain it one way or other without any necessitating enforcement or band withholding but onely as that seen in the object and approved or disaproved by the judgement doth move and so far is the will free ended and so the heart and minde make free and willing and such a free ready unconstrained will or willingness is free will indeed and so far the will is free in it self and so accounted in Scripture-language also Exod 25.2 and 35.5 21 22.29 2 Cor. 8.3 12. Yet here is to be noted that discovery of objects giving forth of commands and directions layeth no constraint or hindereth but that the will of it self inclining is still free and so accounted in the Scripture Lev 1.3 and 19.5 and 22.19 26. Nor doth want of power to do or avoid and so accomplish according to the purpose inclination and choice of the will hinder the freedom of the will But that the will may be free and freely willing when yet there is not power to do or attain that which is willed Matth. 26.41 Ioh. 21.18 Rom. 7.18 So that freedom of will is one thing and power of doing another and so let us hold close to our business in minding what is free will and in what sense the will is said to be free whether in things that are lawfull or unlawfull good or bad that we mistake not freedom here for liberty or Authority given of God for he gives none to evil nor for power of acting which is another thing But for that freedom from constraint or necessity In which the will as it is a will doth or may incline and chuse or reject more need not be said of the will what it is 2. But now it is meet to ponder and rightly to conceive of man according to the divers and manifold considerations given us of him by the Scripture of which I shall point out five considerations of man as yet a natural man and they are these 1. As God made him in his creation of him when he made all men in one publick man whom also he made male and female and called their names Adam 2. As man by eating the forbidden fruit in sinning made himself 3. As man through the propitiation made by Jesus Christ the second publick man hath his natural life a time preserved and mercies extended 4. As by the virtue of the death sacrifice and mediation of Jesus Christ man hath some light understanding and disposition given unto him by Jesus Christ 5. As Jesus Christ doth by his Spirit with some supernatural light and motion at some seasons visit a man and touch his heart striving with him and in all these considerations we have several things to acknowledge about the will of man and the freedom of it 1. In the first consideration we finde God made man upright even in his soul according to his own Image in righteousness and holiness Ecles 7.29 Gen. 1.26 Col. 3.10 Eph. 4.24 Then was man indeed a living soul and in honour and had his understanding clear to discern the minde of God in what appertained to man and his will free and at liberty in it self though by the command of God bound to the best to chuse one way or other and his affections suitable no sober man that I know denying and so and then man had freedom of will to that which was natural good and to that which was morally good and to that which was spiritually good and all had the same in him as in a Root out of which they were to spring and as in a publick man that stood in their room else they could not have lost it in his fall and loss But for those things that are since mans fall called in Scripture supernatural and spiritual good as the spiritual man the Lord from heaven the quickning spirit life from the dead remission of sins through the bloud of the Son of God enjoying his righteousness union with him and conformity to him in death and resurrection in his holiness priviledges and glory these things were unknown to the first Adam in his Innocency nor could they
him and so challenge and hope for heaven thereby agrievous and dangerous deceit and of as wofull an issue Prov. 14.12 and 16.25 and 21.2 and 30.12 And this reproved in Gods people Zach. 7.5 6. 3. Some through folly setting the servant to rule suffering their appetite and sense to command their will do freely chuse those worst things and ways by which they lay Bars and Blocks in the way of their own conversion and so fore-stall themselves from hearkning to better offers when tendered and so provoke God to leave them to such folly as is folly in the eyes of natural men as to hire or buy a farm before they see it Luke 14.18 Yet this freedom of will given by Christ will serve to leave men that so abuse it without excuse seeing they were not necessitated to chuse the worst but did it freely without constraint and such as use it but as they may do avoid many rubs and blocks from being in the way of their conversion and yet in all this is no free will to that which is spiritually good nor any exalting of the nature of man but the grace of God for that freedom that is given 4. But to proceed farther to consider man according to the fourth consideration viz. As by virtue of the death sacrifice and mediation of Jesus Christ there is by him some light understanding and disposition given into the soul the minde will and affections of man yea every man that cometh into the world But because this will not be believed by some but is questioned and denyed it is much to produce some instances of Scripture where the Spirit of truth affirmeth the same that it may appear unquestionably true John 1.4 5 9. Jesus Christ is said to have life in him and that life in him to be the light of men that whence issues that discoverie of the knowledge of the goodness of God and that life mercy c. which men have and might further enjoy and the light shineth note it not onely to but in darkness in the blind understandings and mindes of men and their ways and the darkness comprehendeth it not but then it follows that more means is used and then vers 9. He was the true light namely from the beginning as still he is the light of the world John 8.12 which lighteth every man that cometh into the world and what this light is see Prov. 20.27 The spirit of man is the candle or lamp of the Lord which he hath given him and set up and lighted in his heart searching and so discovering all the inward parts of the belly this also is avouched by good Elihu Job 32.8 there is a spirit in man and the in spiration of the Almighty giveth them understanding and that this spirit or light and inclination though in the soul is neither the soul nor the body of man as from Adam but some infusion by the means of Christ appeareth in that it is said to be given of God that men by it might inquire after and discern the goodness of God their maker Job 35.10 11. and also that it is exprest as a third thing distinct from soul and body Luke 1.46 47. 1 Thes 5.23 And let men call this what they please it is such a light understanding and disposition as in which men are said to have eyes to see and ears to hear so as they might discern between that which is morally good and morally evil and discern many of the attributes of God and much of his minde in his works and word yea and that testimony of his Son being the Saviour of the world when it is brought to them if they close not the eyes eares given them and refuse to use them to the end for which they were given them and that is it they are reproved for as is clear Gal. 3.1 Acts 28 27 Jer. 5.21 Ezek. 22.26 And hereby it is that many natural men have so discerned the being and attributes of God in his works and have been so inclined to many moral good things and disapproved moral evils which though some of good esteem calls the Reliques of Gods Image left in Adam after the fall and therein unwittingly magnifie nature and asscribe some light and freedom of will to it and deny man to be dead in sin by the fall yet the truth is those things are the fruit of that life in Christ for men and by him given in to them John 1.3 4 5 8 9 10. So that as man is thus considered he hath from Christ such light or spirit as if heeded and suffered would make his will free to moral good things Exod. 35.5 21 26. So as in this respect there is given by Christ so much freedom as the will is not constrained but might chuse the best in respect of moral good or evil presented unto it and in respect of attending to or withdrawing from the Gospel which attended to would work a better freedom whence in their not so chusing they are charged not with a necessitous turning aside but to have chosen their own ways and that which God delighted not in and 65.12 and 66.3 4. Prov. 1.29 31. And all this is no affirmation of free will in man by nature to that which is supernaturally and spiritually good for that it yet is not nor of it self can be without some farther grace than here mentioned though in right use of this shewn even that might be met withall Prov. 8.32 36. But this serveth still to abase mans nature as fallen and to magnifie the grace of God in Christ and to aggravate the finfulness of evil chusers of their own ways yet this freedom of will though graciously given by Christ to men for their good is by many divers ways abused to their greater harm for 1. Some even when God appears and the knowledge of God is tendered and they discern the same right and good and might chuse to behold the light and attend the means of knowledge tendered in which they should meet with blessing yet because it reproveth and calleth off from some Idolatry or uncleanness or worldly lusts which they exceedingly love they without constraint do freely refuse to hearken to such instructions and yield to such acts of worship and justice mercy and sobriety as would hinder the satisfying of those lusts and as freely chuse the contrary which they might have refused but would not and in this their evil choise they say to the Almighty Depart from us we will not the knowledge of thy ways whence these are said to be the wicked indeed Phil. 3.18 19. 2 Tim. 3 4. Job 21.14 15. 2. Some when light and truth is extended discovering the vanity of Idols and false worship and mens doctrines and ways and the goodness of truth so as they begin to see what is right and good and like it as good to be followed yet because they love peace to the flesh and the approbation of man in authority and
in fame for learning and devotion they not by any necessity or constraint but willingly stick to their commands and doctrines and refuse to embrace the truth that would endanger to their displeasure and reproach Hos 5.3 4 9 11. John 5.44 and 12.42 43. whence that Isa 51.12 13. Neither will this Plea help them or be found true their wills were so chained they could not chuse to accept the better part in this they were for want of liberty and freedom of will necessitated to chuse the worse part herein and whoever help them with this Plea God will reprove it Isai 5.1 4. Mic. 2.7 3. Some there are that for want of the right knowledge of Christ having dyed for all and the ends and virtues of his death stoop not to come in at that door wherein they will be found no better than others and chuse not that efficacie of the death of Christ that they might be quickned by him yet make some use though a wrong one of this liberty and freedom of will given them by Christ and that is this that being convinced of sin and their guiltiness of it by the Law and the wages to be death and so terrified by the Law with the apprehensions of Gods anger and judgement and so of hell and believing the Law to be holy just and good as indeed it is they set themselves to the Law and chuse to work sorrow on their hearts for their sins and so to leave them and to learn the knowledge of those righteous affections and services commanded by the Law hereby to get the righteousness of God and as by use and custom they attain to some inward frames and promptness in duties they would from thence conclude themselves alive to God but finding wants they will look to Christ as one that dyed for such that so what is wanting in them may be made up by him and being come to this they trust there are Christs they have faith they are righteous and have some free-will to that which is supernatural and spiritual good but in this they are not wise but farther off unjustified still 2 Cor. 10.7 11 12 13. Luke 18.11 Rom. 7.9 and 9.33 and 10.1 2 3 4. Job 9.30 33. And yet in this is something that is worse for they yet not knowing that which is indeed supernatural and spiritual good and so having as yet no freedom of will to chuse that But onely this freedom forementioned to that is morally good and all the zeal and exercise being an act of their will though helped by that freedom in it given by Christ to men yet this now they call an act of supernatural grace and say it is a begun freedom of will to that which is spiritually good and that it was wrought in them by the free grace and the almighty and unresistable power of God without which they say they could not have had it And they acknowledge it the work of his grace as did the Pharisee Luke 18.11 And of this act and fruit of their will they make a great Idol and mysteriously worship it for from hence they fetch their knowledge and on this they build their faith and hope that they are elect that Christ dyed for them that Christ is theirs and they his that the promises belong to them and that they shall have eternal life and can never fall away though they think and to others say Christ is their foundation yet the truth is the first and bottom matter is the foundation and that to them is this act produced by their will without which they know not whether Christ dyed for them or no so that they build that perswasion hereon also and hence is their assurance c. raised though every whit as much deceived as they Prov. 30.12 Luke 18.11 Rev. 3.17 18. 2 Cor. 10.12 And as high-thoughted of themselves as they Prov. 30.13 Isai 65.5 Yet do they blinde themseves and others from discerning this by earnest and zealous crying down all free-will in man to any such good as they have as if there be any it must needs be by nature and so as persuing others as magnifiers of nature and holding man hath free-will to that is spiritually good therefore you may be sure they are far from any such thing and yet all this while they have no more but that freedom of will that is by Christ given to all men though not so to work with and build on the Lord help such as are snared with it out of this mysterious Deceit that they may not be as those Prov. 30.12 13. or he Luke 18.11 Lamentable it is that so good and gracious a gift given to man should be so abused but it will leave at last the abusers excuseless 5. But I will now add the last consideration of the natural man and that is as Jesus Christ by the virtue of his death sacrifice and mediation doth by his spirit in and according to the Gospel visit and move the heart with some supernatural light and motion at some seasons striving with him that there are such seasons of gracious visitations and especially where the Gospel is plainly preached I need not in our Nation stretch my Assertion any farther is evident for the plain preaching of the Gospel is it self a gracious visitation to a people and the mean yea the choise if not the onely outward mean to enlighten mens mindes in make their wills free to chuse spiritual good things Luke 68 78 79. and 19.42 44. And Christ by his spirit is graciously present in such ministration of the Gospel Prov. 9.1 6. Matth. 28.20 whence it is called a ministration of life spirit and righteousness 2 Cor. 3.7 8 9. And yet moreover at some seasons more than others and sometime to one and sometime to another he doth more clearly and forcibly visit with some supernatural light and motion discovering his goodness to the heart and moving it with convincement and alurement so striving with them by his spirit as appears Rev. 3.20 1 Pet. 2.12 John 16.8 13. And in such seasons he is making the will free laying grace and life before it moving with loving alurements so as they might be free to chuse and have then an opportunitie to receive that freedom yea in one season or other before he leave striving with them he takes off the yoke of thraldom that there is so much freedom given to the will I say not that they shall necessarily by constraint but that they might in that season while his presence is so with them even chuse life yea spiritual good things though many undervaluing it do not as is evident Hos 11 4. Ezek. 24.13 Isa 5.1 4. I say not this freedom wrought in the will of the natural man is abiding or dwelling in him but onely that it is given into his will at and in such a season of visitation and yet that this mercy of God given in such seasons is by many
in some seasons liberty and opportunity for more and let those born of God be considered as distinct and those reprobated as excluded the better part And then I am perswaded all that are not prejudicated through envie and malice will confess that the heartie believing that Jesus Christ by the grace of God did dye and give himself a ransom for all men and that God so accepted this death of his for all that he hath exalted him and made him Lord and Judge of all and filled him with all fulness of grace and truth to bestow and that if one died for all then were all dead and that he died for all that those that live should not live to themselves but to him that died for them and rose again that Jesus Christ is the Saviour of the world the propitiation for the sins of the whole world that he is so displaied and set forth in the Gospel that all men might believe and that such as do indeed believe on him shall not perish but have everlasting life this being the foundation of repentance and faith the door to come in to the knowledge of God and Christ the ground of the faith and certaintie of the resurrection of the dead and of the equitie and certaintie of Christ his judging all men and the ground and motive of true love to God and men that this doctrine and the belief and preaching of it will lead no man to magnifie the nature off man as from Adam or to think that any man hath by nature free-will to moral or spiritual good yea or that any man that is but natural hath any freedom of will to spiritual good things much less power to attain and do and we that believe thus protest against it But this we believe as we are led to in the belief of this doctrine namely That as Jesus Christ came into the world to save sinners and that the world might be saved 1 Tim 1.15 John 3.17 And useth means and sends his Word to that end that men might seek him repent and believe and so be saved Acts. 17.27 Rom. 2.4 John 1.7 and 5.24 34. Psal 78.5 6 7 8. So he hath done that for men and by virtue thereof doth that unto men by which in his operations they might repent and believe and so be eternally saved and if they be not it is not through meer impotencie and necessitie but their willfullness so far that their destruction is of themselves not in or by the weakness or want of any thing done by Christ but by their own willing disobedience refusal and evil choise Prov. 1.24 29 30. and 9.12 Isa 5.2 6. Jer. 6.16 19. Hos 13.9 2 Thes 2.10 11. And so from the same doctrine and these instructions of it we believe as is said 1. That the natural life of man is by Christ preserved for a time that he might repent 2. That by Christ some means are used and some light vouchsafed to men for the same end tending toward Salvation 3. That some light disposition or spirit is extended and given into men by which they are indued with some discerning that may be called an eye to see an ear to hear that so in seeing and hearing they might understand what is naturally and what morally good and what of God is declared to them in his works and word about his eternal being and God-head his wisdom power justice truth and his love and kindness to man-ward and what he hath done for them and how he looks and calls for their return to him and what in mercie he stands readie to confer upon them in their return according to his discoverie they may see and with this discerning such a suitable libertie or freedom in their will is also given them by Christ that they might chuse and see in seeing and so to view and incline and chuse to seek and yield to that which is naturally and morally good and to attend that word and those means in which spiritual good things are declared and tendered to them and in which attention to them they should meet with that which would inlighen their mindes and give so much freedom to their wills as that they might chuse that which is spiritually good which yet is wanting to them 4. That Jesus Christ by his Gospel where it comes and by his Spirit therein at some seasons doth even lay meat before them and so far take off the yoke of thraldom that by his operations in such seasons they might chuse life and then is this freedom also given them which because they accept it not so use it not in that season to chuse life as they might it abides not in them and so they cannot be said to have it but as coming in that season and passing because it was not laid hold on in that season and well used And all this being the free gift of God by virtue of the death of Christ to unworthy men and a fruit of his love and kindness to man-ward it magnifies not at all mans nature as in and from Adam nor affordeth any praise to man but sets forth still the glory of the rich grace and bounty of God to unworthy man and how they are still more obliged to God for this helpfulness afforded and to Christ the spiritual man by virtue of whose death and sacrifice this also is extended being a fruit thereof and it serves much more to abase corrupt and fallen man and to aggravate his sin and folly that being in miserie and life tendered him by a Redeemer and such help given him that he might incline to hear and attend to the means he useth who would save him eternally and yet men willingly to close or refuse to use the eye he hath given them and to chuse to follow lying vanities and so forsake their own mercies rejecting the Lord of life Oh great ingratitude and inexcusable follie As for the freedom of will in unfeigned believers though it be but in part yet confessed by us all that believe in Christ I will here say no more to that and for them that for willing resisting the Spirit till they be given up of God and reprobated that they are hardened and totally destitute of any freedom of will or possibilitie thereto in things truly and spiritually good I suppose there is in this no difference among us that believe in Christ But about natural men not yet born from above nor wholly overcome by Satan and so given up and reprobated by God but yet in their natural estate of these is the question and concerning these the question is not of free-will to God by nature or as we come of Adam for that is denied by us all that believe in Christ nor is the question of free-will in man to things supernaturally and spiritually good for that is denied to be in or have any abiding in natural men while they remain onely natural but the question is of a freedom procured
I have all the way affirmed peculiar to believers a heart to perceive and eyes to see and ears to hear the mysteries of God that in spirituals they might follow him and that Moses that affirms the former given them and from thence exhorts them Deut. 4. and 6. and 7. and 10. Doth yet affirm this not given them of God as yet Deut. 29.4 and that sure not to excuse their sin and lay the blame on God but to aggravate their sin and rebellion to be very great in not seeing and heeding what they saw c. Else sure the mercifull God that had done so much for them and promised so much to them freely would have given them such an heart before now so that it was sin they had not that gift even as it was the sin of those John 16.8 9. they had not believed though faith be the gift of God Ephes 2.8 And thus those that had received much mercy did so provoke God that he might justly forbear to shew them any farther mercy but have consumed them all but yet he would not but to whom he pleased of them to shew mercy and be gracious to them he would and who they were and are he hath shewn even them that are humbled by this his reproof and so forsake their own thoughts or purposes and ways and by the discoveries of his goodness turn to him Jer. 18.1 7 8. Psal 55.7 And this to be the meaning of God and Moses is evident by the whole scope of Deuteronomy and this 29. the 30. chapter which else had been in vain and to no purpose to such a people Again note the things of which the Apostle speaks in making use of that saying of the Lord in Moses writings and they appear to be supernatural and spiritual things as the new birth the birth effected by the promise and so the appearance efficacy and election of grace therein and so of the communication of remission of sins justification righteousness peace c. vers 8. Such as the discerning of and freedom of will in chusing is not affirmed to be in the natural man much less that these things should be in him or of him by any natural power or by his willing or running to work out or reach to himself they being things to be received upon the free gift and tender in believing Yet again note that he saith these things are of God it is in his power love mercy and faithfulness still to give and work in us to receive he hath not limited himself nor set bounds to his will to hinder him from being gracious when he will and to whom he will that from him it may be looked for and yet farther note that he saith that God of whom it is sheweth mercy so that he hath not yet excluded such persons as will and run but still sheweth mercy gives them who of themselves are blinde and deaf some sight and hearing that they might see and hear and so in seeing and hearing be convinced of the vileness of their sins against so good a God and the vanity of their own ways and strifes in willing and running and so fall down before him accepting the freeness of his grace receiving it to be saved by it see an example of a receiver Phil. 3.3 7 8 9. and of refusers 2 Thes 2.10 So that this place agreeth with and directeth to the right use of that I have affirmed to be given by Christ to natural men and is a like pressing caveat instruction and exhortation to that mentioned John 15.4 5. John 6.44 65. No man can come to me except the father which hath sent me draw him except it were given unto him of my father Ans Surely this is altogether true and a sweet instruction motive and reproof but here is nothing in it denying or crossing any thing I have affirmed for 1. That I have affirmed that it is of Gods working to draw to Christ as is seen in all said 2. God draweth many with the cords of a man and bands of love that yet do not come in to him but draw back Hos 11.3 4 7. and our Saviour said not that all that the father draweth do come to me but every one that hath heard in which hearing the bands of love do fasten and learned that is received his instructions and so renounced himself and accepted of Christ and therein chosen life cometh to me 3. This saying of our Saviour is used as an admonition to them because of their own imbecility that cannot of themselves come to receive his instruction and lay hold on the opportunity afforded receiving the love of the truth appearing and the heavenly bread now given them by the Father that sent the Son that is now calling on them that by his grace they may believe on him and so come to him who will give them life John 6.27 29 32 33. for if he withdraw give them up for contempt then they cannot believe or come as John 12.35 40. with Mat. 13.14 15. Suffer not the day of visitation to pass by unminded take heed of being found the murmurers against him as John 6.43 least that be verified Matth. 23.37 38. Luke 19.42 4. Lastly this saying of our Saviour is not used to lay the blame of their not coming upon God but on themselves whose fault it was John 5.34 40. as Moses did the like Deut. 29.4 30.15 16. And so to reprove them for not accepting his words and coming while his Father was drawing and to shew the faithfulness of his ministration to them who had forewarned them of this and their departure to be of themselves because they refused to come in the Fathers drawing without which he had taught them they could not come he mindes them that therefore he had said this unto them vers 65. So that this saying agreeth well with and leads to the right understanding and use of that I have affirmed like that John 15.4 5. Phil. 2.13 It is God that worketh in you both the will and the deed c. Ans This is nothing against any thing I have affirmed because in that affirmed all that is good is shewn to be the free gift and work of God by Christ But the text is not as it is here aledged nor so as will bear such a sense but thus For it is God that worketh in you both to will and to do of good pleasure or as some both to will and to accomplish according to his good pleasure or as others both to will and to do of good will all these having one and the same sense the will being theirs though given them of God and the doing appertaining to them though by that strength given them of God and that grace discovered and given which moveth the will to that is good being another gift of God and his work and that strength enabling them to do being a fruit of the same grace and Spirit and so of God inabling them for to do that is spiritually good so as if they yield up to it they have the favour and strength of God going along with them to assist bless and safeguard them but if they neglect and smother the light and motion turning aside and rebell against him then can they without him do nothing that is good but resisting against God they may fear decays and chastisements whence those admonitions Eph. 4.30 1 Thes 5.19 1 John 3.17 And upon this ground the Apostle exhorteth them to work out their own Salvation that which wrought within them and this with fear and trembling and to do all things this grace requireth without murmurings or disputings that they might be blameless c. So that this all the way opens confirms aâ—â— leads to the right use of what I have affirmed like that in John 15.4 5. though in this place also believers and men spirituâ—… are spoken to who have some portion of the Spirit of grace and so some discerning of and begun freedom in their will for and to that which is spiritually good and supernatural yea and working in them and are directed about and exhorted to the right use of that as Col. 2.6 which because natural men want therefore it is requisit that the Gospel which discovers that which will work it if attended to be discovered to them and they exhorted according to that light and freedom God giveth them to believe and receive the love of the truth to save them that so they may receive that which yet they have not And thus have I faithfully and plainly in homely phrases declared our perswasion in this business and if in this any that love Jesus Christ and seek the glory of God in Christ and the good of men be otherwise minded I hope wherein soever either of us come short of the fulness of truth our gracious God will reveal the same to us onely whereto we have already attained let us walk by the same rule let us minde the same thing and not judge or dispise defame and slander one another But with all humbleness of minde endeavour to keep the unity of the Spirit in the bond of peace and joyntly seek the glory of our Master Christ Jesus and the good of those he hath dyed for and the prosperity of those whom by virtue of his death he hath brought in to believe in him which is the desire and shall be the prayer of the meanest and unworthiest of that number Thomas Moore Whittlesee Decemb. 12. Ann. 1651. FINIS