the things of the Spirit of God. The utmost knowledge he can have of the doctrines of the gospel, here intended, is merely notional and speculative, not spiritual and experimental. The reason is, because they are spiritually discerned, that is, tried and judged in a spiritual way. Nor can he receive them, so as to love and approve of them; because they are foolishness unto him, absurd and ridiculous. Wherefore, a divine operation of grace upon his understanding, affections, and will, is absolutely necessary, in order to his spiritual knowledge, affectionate reception of, and hearty subjection to, the gospel of Christ; and without this he will never understand it spiritually, nor receive and embrace it cordially. But to this are excepted, 1. That * "the natural man here is not barely the unregenerate man; but the wise man, and disputer of the world, who will admit of nothing but what he can see proved by reason; and so receives not things revealed by the Spirit." I reply, admitting this sense of the phrase, it follows, that if an unregenerate wise man, one of the greatest abilities, and most refined parts, in whom reason is sublimated, and wound up to its highest pitch it can well be, in unsanctified nature, cannot know and receive spiritual things; then an unregenerate foolish man, or one of meaner abilities, and of a lower rank and size, can never, as such, understand and embrace them. The apostle has pitched upon an instance which must necessarily conclude all men that are unregenerate, in a state of ignorance of spiritual things, and in an incapacity of knowing them, without the special illuminating grace of the Spirit. 2. That + "the apostle speaks not of the inability of a Heathen to understand the meaning of any revelation discovered unto him: for how, then, it is asked, is it discovered to him? but of the necessity of a supernatural revelation, that the hidden wisdom of God might be made known to the world." In answer, a Heathen, whether a philosopher, or a man of a more ordinary size, may be capable of understanding the literal, grammatical meaning of a revelation made to him, even of the external revelation God has made to the world; as that the import of it is, among other things, that Jesus is the Messiah, was born of a virgin, suffered, died, and rose again, and thereby procured salvation for men; and yet, have no spiritual sense and apprehension of these things, any relish for them, gust of them, or faith in them; all which he will remain a stranger to, unless accompanied with a special, internal revelation, and application of them to him by the Spirit of God. The necessity of which, and not of an external, supernatural revelation, the apostle here demonstrates; for the latter, the natural man, whether among the Jews or Greeks, had; otherwise, it could not with any propriety be said, that he receiveth not, or rejects these things, and accounts them foolishness; which were in consequence of an external, supernatural revelation made in the ministry of the apostles, who preached Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; it being with respect to them unattended with the demonstration of the Spirit and of power. * Whitby, p. 177; ed. 2. 270. † Ibid. p. 277, 278; cd. 2. 271. 1 Cor. i. 23, and ii. 4. * Whitby, p. 278; ed. 2. 271. SECTION VI. Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.-2 Cor. iii. 5. THE argument from hence, proving the insufficiency of man's free will, and the necessity of the grace of God to the doing of that which is spiritually good, stands thus: If men are insufficient of themselves to, or cannot by the strength of free will, think anything that is spiritually good, much less can they will, and still less perform, that which is so. But, 1. It is said *, that this argument, " if it proves anything, it proves too much; namely, that we are not sufficient of ourselves, λογίσασθαί τι, to think anything at all, whether it be good or bad." I reply, that neither the words of the apostle, nor our argument upon them, prove so much; not the words of the apostle; since by τι, anything, he means either any good thing, or any evil thing, or anything that is neither good nor evil; not any evil thing, for the imagination of the thoughts of man's heart is only evil continually+; nor anything that is neither good nor evil; for men are capable of themselves of thinking of things natural and civil, which, in a moral sense, are neither good nor evil. It remains, then, that he means any good thing which respects God, and Christ, and faith in them; as when our Lord says, Without me, ye can do nothing; his meaning is not, that we can do no natural or civil action of life, or no evil action, without him, but no good one. Nor does our argument, on these words of the apostle, prove so much; since it is limited to things which are spiritually good. Moreover, the word λογίσασθαι, here used, does not signify barely to think, but to think with judgment and affection, see Phil. iv. 8, which no man, with respect to spiritual things, is capable of without the grace of God. 2. It is urged §, that “the words relate to the apostles, and to them alone, and are a declaration of their own insufficiency to carry on the great work of the conversion of the world to the Christian faith by their own strength and wisdom, without the illuminations and powerful operations of the Holy Ghost." To which I answer, that the apostle is indeed speaking of the ministry of the gospel by him and others, and of the success of it, and of their trust and confidence through Christ concerning it, ver. 3, 4; yet in these words he speaks in general terms; Not that we are sufficient of ourselves, to think anything as of ourselves, either with respect to the work of the ministry, or the conversion of souls, or our trust in God, or anything else that is of a spiritual nature; but our sufficiency, for every spiritual work, is of God. And then he proceeds to take notice particularly of their fitness for the ministry they had of God, Who also hath made us able ministers of the New Testament. Whereas, if the words in the fifth verse relate particularly to the sufficiency the apostles had from God for the work of the ministry, he must be guilty of a very great tautology in the sixth verse; for the sense of both must be this; We are not sufficient for the work of the ministry of ourselves, but our sufficiency for it is of God; ὃς καὶ, who also hath made us sufficient ministers of the New Testament. Besides, if the apostles were not sufficient of themselves to think, study, or collect anything together, fit for the ministry of the gospel, and so as to be useful to the good of souls, much less must a natural man be able to think any spiritual good thing, and still less be able to do anything towards his regeneration, or in the real work of faith and conversion, which is entirely owing to the efficacious grace of God. † Gen. vi. 5. ‡ John xv. 5. § Whitby, ibid.; Remonstr. Act. Synod. circ. art. iv. p. 168; Limborch, p. 383. SECTION VII. For without me, ye can do nothing. -JOHN xv. 5. THAT men in an unregenerate state are capable of performing natural and civil actions, and such as have the appearance of moral good, will be allowed; but that they are able to do that which is spiritually good, or any good thing in a spiritual manner, must be denied; for even believers themselves are not able to do anything of this kind of themselves, or without Christ, and the Spirit and grace of Christ, as is sufficiently evident from these words. But, 1. It is objected*, that "these words of Christ are spoken expressly to those who were abiding in Christ, and truly believed already." Be it so; if such were not able of themselves to do anything that is spiritually good, much less able are they who have no abiding in Christ, or true faith in him. 2. It is said †, that these words being spoken to the twelve apostles, "signify, that without the gifts and powerful assistance of the Holy Spirit, who belonged only to them that abode in Christ, they could do nothing to convert the world." I reply, though these words are spoken to the apostles, yet not to them only; for our Lord's words throughout the context are so expressed, as that they may be applied to any other persons under a profession of faith: much less are they spoken to them as apostles, but as in union with Christ, believers in him, professing faith in him, as branches in him the vine, deriving all their grace, life, liveliness, and fruitfulness, from him, by which they performed every spiritual action; all which are far from being peculiar to them as apostles. Moreover, this sense of the words makes Christ to stand for the gifts and assistance of the Spirit; whereas the phrase without me, signifies separate, or apart from him, that is, from his person and grace, and not the gifts and assistance of his Spirit. Besides, it is not true that the Holy Spirit, with respect to his gifts and assistance, qualifying for and succeeding in the work of the ministry, only belonged to them that abode in Christ; since many may, and have had the Spirit in this sense, as Judas, who never had any real being or abiding in Christ. * Whitby, p. 279; ed. 2. 272. † Ibid. 3. It is observed * from Gataker, "that χωρὶς ἐμοῦ, without me, is the same as χωριθέντες ἀπ ̓ ἐμοῦ, being separated from me, ye can do nothing; which, if we extend to all true Christians, only signifies, that "without abiding in the faith, they cannot be faithful in the faith; and without their continuing united to Christ by the Spirit, they cannot bring forth the fruits of the Spirit." It is certain, that men without abiding in the faith, can never be faithful in it; and without continuing united to Christ, cannot bring forth the fruits of the Spirit; though all that are truly in the faith shall abide in it, and such as are really united to Christ, shall continue so, and bring forth fruit. But then, if these cannot bring forth fruit without abiding in the faith, and continuing united to Christ, how should such bring forth fruit who never were in the faith, nor in Christ? Gataker's observation, and which is also Piscator's, is a very good one; and the sense of the words it confirms is this; that could the apostles, or any other believers, be supposed to be, or could possibly be, separated from Christ, they would not be able to do anything that is truly and spiritually good. And if so, how should such who are χωρὶς Χριστοῦ, without Christ, Ephes. ii. 12, as all unregenerate persons are, be capable of doing anything of that nature? It is true, they may be able to attend to the hearing of the word, by which faith comes, may ask, seek, and knock for the good Spirit, may consider of the ways of God, and turn their feet to his testimonies; but unless they are renewed by the Holy Ghost, are created in Christ Jesus, and have faith in him, they will not be able to do these, nor anything else in a spiritual manner. The Remonstrants themselves ownt, "that man in a sinful state, cannot of himself think, will, or do that which is truly good, and that it is necessary that he should be regenerated, and renewed of God in Christ by his Holy Spirit, in the understanding, affection, and will, and in all his powers, that he may be able rightly to understand, meditate, will, and perform that which is truly good; as it is written, Without me ye can do nothing.” SECTION VIII. No man can come to me, except the Father which hath sent me draw him : and I will raise him up at the last day. -JOHN Vi. 44. 1. This passage of Scripture is no inconsiderate proof of the doctrine of the powerful and efficacious grace of God in the work of faith and conversion. To come to Christ, is to believe in him. This is not to be attributed to the free will and power of man, but is owing to the Father's drawing; which is to be understood not of moral suasion, but of the internal and powerful influence of his grace. This act of drawing, is an act of power, even almighty power; as appears from its being something distinct from and superior to both doctrines and miracles. The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah; and yet believed not, but continued murmuring at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, of savingly believing in him, even the powerful and efficacious grace of the Father in drawing. Besides, if this act of drawing was only an act of moral suasion, and not of almighty power, then a lesser action is ascribed to the Father who sent Christ, than is to Christ himself; though he is here spoken of as mediator; since he takes to himself the power of raising such up at the last day who come unto him, which must be allowed to be an act of omnipotence; when moral suasion is what belongs to every ordinary minister of the word. Add to this, if it be considered what men, in conversion, are drawn off from and to, from their beloved lusts and darling righteousness, to look unto and rely upon Christ alone for salvation; from what was before so very agreeable, to that which, previous to this work on their souls, was so very disagreeable; to what else can this be ascribed, but to unfrustrable and insuperable grace? But then, though this act of drawing is an act of power, yet not of force: God, in drawing of unwilling, makes willing in the day of his power: he enlightens the understanding, bends the will, gives a heart of flesh, sweetly allures by the power of his grace, and engages the soul to come to Christ, and give up itself unto him; he draws with the cords of a man, with the bands of love*. Drawing, though it supposes power, yet not always co-action, or violence. Music draws the ear, love the heart, and pleasure the mind, trahit sua quemque voluptast. The Jews have a saying, that the proselytes in the days of the Messiah shall be כולם גרים גרורים,all of them proselytes drawn, that is, such as shall freely and voluntarily become proselytes. * Whitby, p. 279; ed. 2. 272. + In Remonstrantia, p. 9. 2. In answer to this sense of the words, it is said, "that to be drawn of God, cannot import our being moved by any inward and irresistible impressions to believe in Christ; for then no man could come to Christ without this irresistible impression; and then no other person could be blame-worthy for not believing on him, because they could not do it without that powerful attraction which God was not pleased to afford them; nor could it be praiseworthy to believe in him, because they only did so when they could not choose but do it, as being moved in so doing by a force they were not able to resist." To which I reply, that if by an irresistible impression, is meant such an internal influence of the grace of God upon the soul, which, though opposed, cannot be resisted so as to be overcome, and rendered ineffectual, we affirm, agreeable to these words of Christ, that without this no man can come to him; yet, notwithstanding this, persons may be blame-worthy, as the Jews were, for not believing on him as the Messiah; though without this powerful attraction they could not come to him, and believe in him to the saving of their souls. Besides, In Talmud, Avoda Zara, fol. 24, vol. i. * Hos. xi. 4. † Virgil. |