298 A VINDICATION OF
selves. Doth this man think that God's ends, as ours, have an exist- ence in themselves out of him, antecedent unto any acts of his divine wisdom? Doth he imagine that he balanceth probable means for the attaining of an end, choosing some and rejecting others? Doth he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct, as the one to Lave a priority in time before the others? Alas, that men should have the confidence to publish such slight and crude imaginations! Again: the Scripture, which so often expresseth the incarnation of the Son of God, and the whole work of his mediation thereon, as the effect of the infinite wisdom of God, — as that wherein the stores, riches, and treasm-es of it are laid forth, — doth nowhere so speak of it in comparison with other means not so suited unto the same end, but absolutely, and as it is in its own nature ; unless it be when it is compared with those typical institutions which, being appointed to resemble it, some did rest in. And lastly, whereas there was but this one way for the redemption of mankind, and the restoration of the honour of God's justice and holiness, as he is the supreme lawgiver and governor of the universe; and whereas this one way was not in the least pervious unto any created understanding, angelical or human, nor could the least of its concerns have ever entered into the hearts of any (nor, it may be, shall they ever know or be able to find it out unto perfection, but it will be left the object of their admiration unto eternity) ; — if this author can see no wisdom, or no great wisdom, in the finding out and ap- pointing of this way, who can help it? I wish he would more dili- gently attend unto their teachings who are able to instruct him better ; and from whom, as having no prejudice against them, he may be willing to learn.
But this is the least part of what this worthy censurer of theolo- gical discourses rebukes and corrects. For whereas I had said, that we " might learn our disability to answer the mind and will of God in all or any part of the obedience he require th,'' — that is, without Christ or out of him ; he adds, " That is, that it is impossible for us to do any thing that is good, but we must be acted, like machines, by an external force, — by the irresistible power of the grace and Spirit of God. This, I am sure, is a new discovery; we learn no such thing from the gospel, and I do not see how he proves it from an acquaint- ance with Christ." But if he intends what he speaks, " we can do no good, but m\ist be acted, like machines, by an external force," and chargeih this on me, it is a false accusation, proceeding from malice or ignorance, or a mixtTire of both. If he intend, that we can of ourselves do any thing that is spiritually good and acceptable before God, without the efficacious work of the Spirit and grace of God in us, which I only deny, he is a Pelagian, and stands anathematized
THE PRECEDING DISCOURSE. 299
by many councils of the ancient church. And [as] for what is my judg- ment about the impotency that is in us by nature unto any sphitual good, — the necessity of the effectual operation of the Spirit of God in and to our conversion, with his aids and assistances of actual grace in our whole course of obedience, which is no other but that of the ancient church, the most learned fathers, and the church of England itself m former days, — I have now sufficiently declared and confirmed it in another discourse; whither this author is remitted, either to learn to speak honestly of what he opposeth, or to understand it better, or answer it if he can.
He adds, " But still there is a more glorious discovery than this behind ; and that is, the glorious end whereunto sin is appointed and ordained (I suppose he means by God) is discovered in Christ, — namely, for the demonstration of God's vindictive justice, in measur- ing out to it a meet recompense of reward, and for the praise of God's glorious gxace in the pardon and forgiveness of it ; — that is, that it could not be knowm how just and severe God is, but by punishing sin, nor how good and gracious God is, but by pardoning of it ; and, there- fore, lest his justice and mercy should never be known to the world, he appoints and ordains sin to this end, — that is, decrees that men shall sin that he may make some of them the vessels of his wrath, and the examples of his fierce vengeance and displeasure, and others the vessels of his mercy, to the praise and glory of his free grace in Christ. This, indeed, is such a discovery as nature and revelation could not make," p. 51 ; which, in the next page, he calls God's " trucklmg and bartering with sin and the devil for his glory."