that they might discern and attend the means in which his goodness is testified and his Spirit working And he knoweth that if such mediums abide unclouded and unperverted before them and that if they according to the light given them do in seeing see and attend to that discovered in the means The grace discovered would enlighten their mindes draw their attentions and work willingness and desires in their hearts to receive and God would convert and heal them Therefore this enemy of Mankinde exerciseth his malice in many wiles to withdraw men from beholding and attending the truth as presented in those mediums especially in the Gospel And this he doth sometime like himself as an Angel of darkness with presentation of necessities or worldly honours and riches or persecutions but sometime counterfeiting as if he were an Angel of light pretending light holiness and greater attainment and for this cause hath his Ministers appearing as Ministers of righteousness to oppose the Testimony of Christ as set forth in the plain sayings of the Gospel also in the extent of it knowing if that be hid from men the door of saving knowledge the foundation of sound repentance and faith the medium to set their will at liberty and make free to choose life is hidden from them then they are liable to be taken in his snares and seducements But that he 's mischievous end may not be seen and that he may prevail to put men by attending to such plain declaration of the Gospel he will colour over his business with a pretence of magnifying free and particular grace in a more excellent way and cry down the plain Testimony of the Gospel if received in the plain import of the words as exalting the nature of Man and attributing free-will thereto to the derogation or abating the honour of the grace of God and so scare men from attending that in which they might meet with life For the preventing of which mischievous design and removing that false aspersion cast on the truth and lovers thereof I have writ these ensuing lines which I desire may be read and the homeliness of the stile pardoned but the things themselves tried and received so far as they appear consonant to the Testimony and sayings of the Gospel and no farther The Lord in mercy sill us with the blessing of the Gospel and make us of one minde therein as prayeth the Well-willer in Christ THO MOOR A TREATISE About the will in Man and what freedom is in it to any thing truly good and whence that comes THe great love of God to fallen mankinde in giving his own Son to take the nature of man yea to be the publick man and under the law for and in the room of all men and so to dye for them all that first and accursed Death in which all mankinde had else for ever perished And Gods being so well pleased with this Death of one for all that he hath raised and exalted him and made him Lord of all and given them all over into his dispose and born witness of him and set him forth in the Gospel to be the propitiation for the sins of the whole world that whosoever believeth in him may receive forgiveness of sins and have eternal life and that such as when means are used towards them rebell willingly against him may be justly judged by him This is fully and plainly recorded in Scripture and declared as the ground and foundation of repentance faith love to God and men of preaching the Gospel to all of asserting the Resurrection of all and of Christ his judging all as is plain in the Scripture and hath thereby been clearly proved by many Yet by some and such also as are in esteem both for learning and godliness this truth is not onely opposed with many subtilties cavils and invention of absurdities to fasten on it but even the clear contrary Assertion affirmed as to say that God never loved all men Christ did not dye for all men he is not the propitiation for the sins of the whole world of mankinde calling these their negations Truth and the contrary affirmations of the holy Ghost Error and Heresie and although the best of them can finde but carnal weapons as misreporting the words they should answer wrong and cloudy stating the question multiplying queries scholastical flourishes Rhetorical chidings scoffings pervertion and wresting of Scripture-sayings not one plain saying of the holy Ghost to avouch and countenance their negation withall but such expositions limitations and exceptions as tend as much to deny Gods creation of all men by Christ his making all men righteous in the first publick man that all have sinned that there is any cause for or door of repentance for all men That there is any real truth in the Gospel to be preached to all men that all men are obliged to Jesus Christ for any saving good why they should live to him or that they shall all rise and come to judgement before him nor have they any clearer testimony in the Scripture for these or any of these than for that which they deny I hope God will one day give them to see so bring them from opposing to acknowledging the truth and for that cause I have writ these few lines if it may be to remove one of their great pretended stumbles in answer to a groundless slander which is this that such as believe Jesus Christ to have dyed for all men do also therewith hold that men have free will by nature and so magnifie the nature of man and free will in man Derogating thereby from the honour of the rich and free grace of God By what reason or learning this should be raised to be a consequent of the belief of Christ his having dyed for all men I know not nor believe that any can shew but I shall endeavour to clear that part of opposed truth from giving any cause at all or having so much as any shew for such an absurdity to be cast upon it and I am sure many believing the truth are slandered And for the clearing the truth and them I desire that these four things may be considered and what the Scripture saith of them may be believed 1. The distinction the Scripture holdeth forth between that which Jesus Christ as the publick man distinct from all other men undertook to do and hath done in his own personal body with God for men without reference to the knowledge will or acting of other men and as and while they were enemies and that which as the publick man by virtue of that done in his own bodie being filled with power authority offices and spirit he hath undertaken to do doth and will do for to and in men that they might know will act and enjoy the virtue and blessing of that he hath done in his own body The first of these being done perfect compleated without the knowledge will or act of any other man in his
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 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
and given into he will of man by Jesus Christ in which so much liberty is given into the will of man that according to the declarations and tenders made in things naturally and morally good and the declaration of Gods love to mankinde in his works and in his word the mediums to discover supernatural and spiritual good things when attended to and believed he might incline to and chuse to minde attend to and imbrace such natural and moral good and such outward mediums for spiritual good as are set before him in which is attendance to that better freedom which in such attention should be met with of this and this onely is the question and the affirmative I have testified to in such a sense and so far as is affirmed in the four last mentioned particulars and I suppose fully and clearly proved in the Scriptures fore-cited in the three last of the five considerations of the natural man And yet for more satisfaction I will instance proofs more distinctly 1 Proof The Apostle professeth that the word of faith which he preached and that which the righteousness of faith saith and which Moses spake is the word that is nigh thee in thy mouth and in thy heart and that nightness and being in thee the testimonie of the word it self now this word which they preached was neither Adam nor Adam-like and natural things nor a Law of works but the word made flesh the Lord Jesus Christ and remission of sins and life in him to be received by believing and testified by confession and this word saith he is not so far out of sight and reach but it is very nigh thee in thy heart that thou maiest believe In thy mouth that thou maiest confess as is evident compare Rom. 10.4 10. with Deut. 30.11 15. And upon this ground Moses professeth to have set life before them and exhorts them to chuse life verse 15 19. Surely this testimonie is true in some plain and full sense without wresting dominition or addition and it cannot hold forth less than what is before affirmed in the last four fore-mentioned particulars To take it in such a fantastical sense as if the personal body of Christ were in us and dying rising and ascending in us is contrary to the whole testimonie of Scripture and the foundation of our faith and the drift of the place it self To take Nigh and In for his spiritual in-being in the hearts of believers by his word and Spirit and the riches of the mysterie in forgiveness righteousness c. By and in which manner he is in believers the hope of glorie is against Scripture which makes that peculiar to believers and against the place it self which affirms this nightness not because but that men might believe Yet sure a truth there is in the affirmation and that in a full and plain sense whether 1. We take in for for as it will well bear and signifie and is sometime so used yet then the first word Nigh implies a redemption for man and made known and fit and this implies good will to him and so for him and he so far made capable that he might so attend that he might believe or 2. If we take In for in or within as being added to Nigh it seems to be taken then we must take In for such a being in as may be in an unbeliever that he might believe and that can be no less than by virtue of his propitiation made and mediation continued extending such mercie and light into men as through him they live and move and have understanding above the beasts and so an eye to discern and such motion in their will that upon his tenders of life in the means they might chuse to behold and attend to him in them and then though they have no power to save themselves yet he would save them Isai 45.22 And both these senses are true and answer to the words fully and plainly and less than both these cannot be taken without injurie to the words and he that denieth this preacheth not the Gospel the Apostle preached but runs at an uncertain and this holds forth as much as I have affirmed 2. Proof It is affirmed plainly in the Scripture that Jesus Christ lighteth every man that cometh into the world John 1.9 and so that there is a spirit in man c. Prov. 20.27 Job 32.8 and 35.10 11. and that they have eyes and ears that they might see and hear though they refuse in seeing to see c. the wonders in the works and word of God Jer. 5.21 as is before shewn and this is as much as I have affirmed 3. Proof The Lord calleth upon men to look to him to hear his voice to understand to turn at his reproof to repent to believe to chuse life c. Isai 42.1 and 45.22 Prov. 8.4 7. and 1.23 Acts 2.38 and 16.31 Deut. 30.15 19. If any say that such exhortations imply not power in the exhorted to turn c. I answer I say not that it doth but implies power and will in the exhorter he being the Lord and a capacity given by him to the exhorted to hear and see and understand and so to attend and incline which if they do according to what they may by his gift he will add more and save as his word assures a wicked servant he is that saith the Lord gathers where he hath not sown c. If any say they say not God doth so for he gave them power in Adam which they have lost and he may justly require that of them he once gave them power for I answer he gave power to Adam to as much as the Law of ten words requires and that power he lost and this Law serves to discover sin and sentence to death which use was not for Adam in his innocency and I hope such as know the Gospel know that Christ will judge according to it himself having been judged for us according to the Law but the power to acknowledge sin repent and believe in Christ and so chuse life that way was not in Adam in his innocencie and so not lost by him and so as the first power men never had in themselves though in Adam so this they never had in him and if God graciously give not forth some power in which men might look to and receive his power he should require of men absolute impossibilities and then his yoke were not easie but in Gospel declarations he gives that by which men might hear the end of his declaring calling being that men might repent and be saved John 5.24 and 34. which will evidence as much as I have affirmed 4. Proof God every way by his word cleares himself from being the cause of mens destructions either in his will or pleasure taking in their death Ezek. 33.11 or tempting them to evil Jam. 1.12 or in want of any means used for their good that may stand with his wisdom and holiness and
it would also free from the conceits of harshness and contradictions in the sayings of the Gospel and from murmuring against God all which the contrary opinion lead to But I have yet heard some say that this opinion of Gods extending such grace to natural men that they might believe it doth magnifie some men as better than others that is such as by such light and means are brought in to believe when others by the same were not and to this I answer that some are brought in by such means as others are not and that it is the fault of them which are not and by that fault they become worse is true else how shall that be righteous judgement when one shall be produced against another in judgement Matth. 10.15 and 11.22 and 12.41 42. And that he that believes is better than he that did not is true but that any betterness in himself made him a believer is false but by grace he is better in believing this may be illustrated by a comparision though all are too scant for spiritual things suppose two men by their own folly become blinde deaf dumb and so dead here is both their sin and their misery If one carry good things to them to see hear c. They are both alike unworthy and unable but if one be helpt with sight hearing c. and the other not and then both called if he that hath his sight c. behold not it is his sin but the other it is not his sin but his misery if both have sight hearing c. given here is grace alike to alike unworthy if both be called and they heed not to see hear c. both are faulty alike but now if the call be continued and greater discovery of good things made and by the excellencie of the grace and riches disovered one be drawn to behold and minde that he seeth and heareth and so come to receive those free offers and the other willingly close his eyes and stop his ears and so refuse and be punished here is free grace to the one that deserved no more than the other yea grace more obliging him still and here is equal and just punishment to the other who is willingly now become worse so that man is no way exalted in this and indeed when and whosoever God hardens blindes and reprobates he doth it equally in righteousness judicially and justly when and after he hath given eyes and ears to see and hear and touched the heart and then called and they closed their eyes and ears and hardened their hearts till God left them as is shewn in opening the particulars of the truth affirmed in all which it appears to tend to the abasing of man by nature and the glorifying Gods grace But yet to clear the business I shall endeavour to answer some scruples and objections that some think the Scripture occasions to be made against it 1 Cor. 2.9 14. Eye hath not seen c. The natural man receiveth not the things of the Spirit of God c. Neither can he know them Ans This is wholly and verily true and there is nothing in the affirmation that doth so much as seem to unsay any part or word of these verses for here is not exprest those things that God hath done for the sons of men in creating of them righteous in giving his Son to dye for them when fallen in promiseing remission of sins to such as repent and believe in his Son in calling and using means that men might repent and believe in stretching out his hand by his Spirit working in them that they might believe and promising great happiness to them belieâ—ing these are the things to be set before all men and God gives them eyes that they might see in discoverie they do see though they will not see that is use their sight Matth. 13.14 15. And it is not the will of God though the Gospel and grace of God and house of God be shewn them if they be not by that sight and grace seen humbled and converted that they should see within the excellencies of the house and kingdom of God Ezek. 43.10 11. the Prophet must first shew the house to the children of Israel that they may be ashamed and repent c. and if by that sight they be ashamed then shew them the excellencies c. And so our Saviour saith Except a man be born of water and the spirit he cannot enter into and so not see the the kingdom of God in the excellencies thereof and it is no where affirmed that the natural man hath given him while he remains natural either discerning or freedom of will to chuse such supernatural and spiritual things as these yea the believers discerning of these is but in a little measure in respect of what is in them they being such things as are not yet fully given to them by way of possession but prepared and laid up for so to be waited for by those that love and wait for Jesus as 1 John 3.1 2. T it 2.13 All which agreeth with and confirmeth what I have affirmed Joh. 15.4 5. without me ye can do nothing Ans This is also very true and there is nothing in what I have affirmed cross to this for all that which is given into the minde or will of a natural man to fit him to attend and yield to those means Christ useth to him for good is affirmed to be the work of his own grace and so this saying is a caveat to humble them and that they may not think to help themselves by the mountain he hath made them but knowing their imbecility use rightly what they have to abide still looking to him and waiting on him to perfect all that concerns them and so receiving and yielding up still to his instructions and motions that so his word may abide in them and they in this grace of his suitable to that is said Rom. 10 8 9 10. with 1 John 3.5 Though they here spoken to were more than meer natural men to whom yet even this caveat and instruction was needfull so that this agreeth with that I have affirmed instructeth and presseth to the right use thereof Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Ans A heavenly truth and blessed instruction and nothing in it crossing any thing in the affirmation I have made and set down the people of whom Moses spake and for whom he interceded God had shewed mercie to already saved them out of Egypt and through the sea and set his promises before them of bringing them into Canaan and they had heard his voice seen his miracles c. And God had done as much for them as I have affirmed done to and in natural men and because they continued not believing his word and setting their hearts to his wonders shewn as they ought and might therefore God gave them not that which
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