168 LIFE AND D ity of the apostle. So our Saviour, as to one instance, tells us, that no Man can come unto him unless the Fa- ther dran, him, John vi. 44. And so is it figuratively expressed, where all men being by nature compared unto evil trees, it is affirmed of them, that they cannot bring forth good fruit unless their nature be changed; Matth. vii. 18. chap. xii. 33. And this disabilityas to good, is also compared, by the prophet unto such ef- fects, as lie under a natural impossibility of accomplish- ment, Jer. xiii. 24. We contend not about expres- sions. This is that which the scripture abundantly instructeth us in. There is no power in men by nature, whereby they are of themselves, upon the mere proposal of their duty in spiritual obedience, and exhortations from the word of God unto the performance of it, ac- companied with all the motives which are meet and suited to prevail with them thereunto, to perceive, know, will, or do any thing in such a way or manner, as that it should be accepted with God, with respect unto our spiritual life unto him according to his will, and future enjoyment of him, without the efficacious infusion into them, or creation in them, of a new gracious principle or habit enabling them thereunto ;; and that this'is ac- cordingly wrought in all that believe by the Holy Ghost, we shall afterwards declare. But it willbe objected; and bath against this doctrine been ever so, since the days of Pelagius, that a suppo- sition hereof renders all exhortations, commands, pro- mises, and threatenings, which comprise the whole way of the external communication of the will of God unto us vain and useless. For to what purpose is it to exhort blind men to see, or dead men to live, or to promise rewards unto them upon their so doing? Should men °thus deal with stones, would it not be vain and ludi- crous, and that because of their impotency, to comply with any such proposals of our mind unto them. And the same is here supposed in men, as to any ability in spiritual things. Ans. (I.) x There is nothing in the highest wisdom Magnum aliquid Pelagiani.se seisepotent quandodicunt, -non Ju- beret Deus quod seit non posse ab homine fieri, quis hoe nesciat? sed ideo Sikes aliquaquo non passamus ut noverimus quid ab illo paters de- beams,. hiss enim est fides qum orando impenat,.quad les inperat. August. de.Grat. et lib. Arbit. cap. lo. O homo cognosce,in preeceptione quid debeas Imbue; in corruptions cognacs tunto vitionon babero; in ocasione cognosce uncleaccipias quad ,via babeen. Idemde Corrupt, et Grat. Cap. 5. EATH, required in the application of any means to the produc- ing of an effect, but that, in their own nature, they are suited thereunto; and that the subject tobe wrought upon by them, is capable of being affected, according as their nature requires. And thus exhortations, with promises and threatenings, are in their kind, as moral instruments, suited and proper to produce the effects of faith and obedience in the minds of men. And the fa- culties of their souls, their understandings, wills and affections, are meet to be wrought upon by them unto that end. For by mens rational abilities they are able to discern their nature and judge of their. tendency. And because these faculties are the principle and sub- ject of all actual obedience, it is granted that there is in man a natural, remote passive power to yield obedience unto God, which yet can never actually put forth itself without the effectual workingof the grace of God, not only enabling, but working in them to will and to do. Sect. 17. -2. Exhortations, promises, and threatnings, respect not primarily our present ability; but our duty. Their end is, to declare unto us, not what we can do, but what we ought to do. And this is done fully in them. On the other hand, make a general rule, that what God commands, or exhorts us unto, with pro- mises made unto our obedience, and threatenings an- nexed unto a supposition of disobedience, that we have power in and of ourselves to do, or that we are ofour- selves able to do; and you quite evacuate the grace of God, or at least, make it only useful for the more easy discharge of our duty, not necessary unto the very being of duty itself, which is the Pelagianism anathema- tized by so many councils of old. But in the church it bath hitherto been believed, that the command directs our duty, but the promise gives strength for the perfor- mance of it. Sect. I8. --(8.) God is pleased tomake these exhor- tations and promises to be Yehicula Gratiee, the means of communicating spiritual life and strength unto men. IDtandaudo impossibilia non prævaricatores Denshoneinesfecit sed ha- miles, ut omne os obturetur et ress fiat tutus mordus Dea; aecipientes ¡gitur mandatum, et aentientes defctum clamabimus ad amism Bernard. Seem. 50. in Cant. Quamvis disamus Deidenum esse obedientiam, tameshornines mho, Amur ad earn: sed illsqui Veritatisiahortationem ubedienteraudiunt, ipsum dowser Dei datum est, hoc est, obedientes audire; ill, astern qui non sic audit non est datum. August. de Donoperseverasb Cap. 14.
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