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Sect. LXV. — THE Diatribe next argues — “If what is commanded be not in the power of every one, all the numberless exhortations in the Scriptures, and also all the promises, threatenings, expostulations, reproofs, asseverations, benedictions and maledictions, together with all the forms of precepts, must of necessity stand coldly useless.” —

The Diatribe is perpetually forgetting the subject point, and going on with that which is contrary to its professed design: and it does not see, that all these things make with greater force against itself than against us. For from all these passages, it proves the liberty and ability to fulfil all things, as the very words of the conclusion which it draws necessarily declare: whereas, its design was, to prove ‘that “Free-will” is that, which cannot will any thing good without grace, and is a certain endeavour that is not to be ascribed to its own powers.’ But I do not see that such an endeavour is proved by any of these passages, but that as I have repeatedly said already, that only is required which ought to be done’ unless it be needful to repeat it again, as often as the Diatribe harps upon the same string, putting off its readers with a useless profusion of words.

About the last passage which it brings forward out of the Old Testament, is that of Deut. xxx. 11-14. “This commandment which I command thee this day, is not above thee, neither is it far off. Neither is it in heaven, that thou shouldest say, Who of us shall ascend up into heaven and bring it down unto us, that we may hear it and do it. But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it.” The Diatribe contends — ‘that it is declared by this passage, that what is commanded is not only placed in us, but is down-hill work, that is, easy to be done, or at least, not difficult.’ —

I thank the Diatribe for such wonderful erudition! For if Moses so plainly declare, that there is in us, not only an ability, but also a power to keep all the commandments with ease, why have I been toiling all this time! Why did I not at once produce this passage and assert “Free-will” before the whole world! What need now of Christ! What need of the Spirit! We have now found a passage which stops the mouths of all, and, which not only plainly asserts the liberty of the will, but teaches that the observance of all the commandments is easy! — What need was there for Christ to purchase for us, even with His own blood, the Spirit, as though necessary, in order that He might make the keeping of the commandments easy unto us, when we were already thus qualified by nature! Nay, here, the Diatribe itself recants its own assertions, where it affirmed, that ‘“Freewill” cannot will any thing good without grace,’ and now affirms, that “Free-will” is of such power, that it can, not only will good, but keep the greatest, nay, all the commandments, with ease.

Only observe, I pray, what a mind does, where the heart is not in the cause, and how impossible it is that it should not expose itself! And can there still be any need to confute the Diatribe? Who can more effectually confute it, than it confutes itself! This truly, is that beast that devours itself! How true is the proverb, that ‘A liar should have a good memory!’

I have already spoken upon this passage of Deuteronomy, I shall now treat upon it briefly; if indeed, there be any need so far to set aside Paul, who, Rom. x. 5-11, so powerfully handles this passage. — You can see nothing here to be said, nor one single syllable to speak, either of the ease or difficulty, of the power or impotency of “Free-will” or of man, either to keep or not to keep the commandments. Except that those, who entangle the Scriptures in their own conclusions and cogitations, make them obscure and ambiguous to themselves, that they might thus make of them what they please. But, if you cannot turn your eyes this way, turn your ears, or feel out what I am about to say with your hands. — Moses saith, “it is not above thee,” “neither is it far from thee,” “neither is it in heaven,” “neither is it beyond the sea.” Now, what is the meaning of this, “above thee?” What, of this “far from thee?” What, of this “in heaven?” What, of this “beyond the sea?” Will they then make the most commonly used terms, and even grammar so obscure unto us, that we shall not be able to speak any thing to a certainty, merely that they might establish their assertion, that the Scriptures are obscure?

According to my grammar, these terms signify neither the quality nor the quantity of human powers, but the distance of places only. For “above thee” does not signify a certain power of the will, but a certain place which is above us. So also “far from thee,” “in heaven,” “beyond the sea,” do not signify any thing of ability in man, but a certain place at a distance above us, or on our right hand, or on our left hand, or behind us, or over against us. Some one may perhaps laugh at me for disputing in so plain a way, thus setting, as it were, a ready-marked-out lesson before such great men, as though they were little boys learning their alphabet, and I were teaching them how to put syllables together — but what can I do, when I see darkness to be sought for in a light so clear, and those studiously desiring to be blind, who boastingly enumerate before us such a series of ages, so much talent, so many saints, so many martyrs, so many doctors, and who with so much authority boast of this passage, and yet will not deign to look at the syllables, or to command their cogitations so far, as to give the passage of which they boast one consideration? Let the Diatribe now go home and consider, and say, how it can be, that one poor private individual should see that, which escaped the notice of so many public characters, and of the greatest men of so many ages. This passage surely, even in the judgment of a school-boy, proves that they must have been blind not very unfrequently!

What therefore does Moses mean by these most plain and clear words, but, that he has worthily performed his office as a faithful law-giver; and that therefore, if all men have not before their eyes and do not know all the precepts which are enjoined, the fault does not rest with him; that they have no place left them for excuse, so as to say, they did not know, or had not the precepts, or were obliged to seek them elsewhere; that if they do not keep them, the fault rests not with the law, or with the law-giver, but with themselves, seeing that the law is before them, and the law-giver has taught them; and that they have no place left for excusation of ignorance, only for accusation of negligence and disobedience? It is not, saith he, necessary to fetch the laws down from heaven, nor from lands beyond the sea, nor from afar, nor can you frame as an excuse, that you never had them nor heard them, for you have them nigh unto you; they are they which God hath commanded, which you have heard from my mouth, and which you have had in your hearts and in your mouths continually; you have heard them treated on by the Levites in the midst of you, of which this my word and book are witnesses; this, therefore only remains — that you do them. — What, I pray you, is here attributed unto “Free-will?” What is there, but the ‘demanding that it would do the laws which it has, and the taking away from it the excuse of ignorance and the want of the laws?

These passages are the sum of what the Diatribe brings forward out of the Old Testament in support of “Free-will,” which being answered, there remains nothing that is not answered at the same time, whether it have brought forward, or wished to bring forward more; seeing that, it could bring forward nothing but imperative, or conditional, or optative passages, by which is signified, not what we can do, or do do, (as I have so often replied, to the so often repeating Diatribe) but what we ought to do, and what is required of us, in order that we might come to the knowledge of our impotency, and that there might be wrought in us the knowledge of our sin. Or, if they do prove any thing, by means of the appended conclusions and similitudes invented by human reason, they prove this: — that “Free-will” is not a certain small degree of endeavour or desire only, but a full and free ability and power to do all things, without the grace of God, and without the Holy Spirit.

Thus, nothing less is proved by the whole sum of that copious, and again and again reiterated and inculcated argumentation, than that which was aimed at to be proved, that is, the PROBABLE OPINION; by which, “Free-will” is defined to be of that impotency, ‘that it cannot will any thing good without grace, but is compelled into the service of sin; though it has an endeavour, which, nevertheless, is not to be ascribed to its own powers.’ — A monster truly! which, at the same time, can do nothing by its own power, and yet, has an endeavour within its own power: and thus, stands upon the basis of a most manifest contradiction!

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