A Discourse of the Saving Grace of God, Pages 51-100

A Discourse of the Saving Grace of God · Pages 51-100

p. 51(2.) As the Power for theſe great Concerns of Salvation is not from God or his Grace, ſo neither is the Act from him. For, 1. That which gives or works the Act, determins the Will, or cauſes it to determin it ſelf; but the Lord by this Grace (which is all they own) brings it only to the Wills choice, and leaves it to do as it liſt, and ſo plainly leaves the Act to it ſelf; ſo that if the Soul do actually Believe, or Repent, or turn to God, this is of it ſelf: their Grace leaves the Will indifferent to act or not to act, and ſo no more works the one than the other, and is no more the Cauſe that it acts, than that it acts not. It leaves it to the Will, either to yield or refuſe; if it yield, it is not from Grace, but the Will. Grace leaves it in the Power of the Will to reſiſt; if it reſiſt not, it is from the Will, not from Grace. The Lord by his Power works not the Will to turn to God, to love, to embrace Chriſt, to yield to the Spirit; but leaves it indifferent to p. 52turn to God or againſt him, to love God or to hate him, to embrace Chriſt or reject him, to yield to the Spirit or reſiſt him. It muſt be left indifferent as to either, Grace turns not the Scales, but leaves the Will at an equal poiſe, that the Will of Man, not the Grace of God, may have the caſting weight; if Grace ſhould weigh it down, the Liberty of the Will, they ſay, would be violated, and its Nature deſ…oyed.

(3.) Nay, their Grace is ſo far from working the Will to actual Faith or Holineſs, that by their account it ſeems to lead a man into Sin, and leave him in it: for it is a Sin for a man to be Indifferent whether he Believe or Believe not, whether he accept Chriſt or reject him, whether he love or hate him: But all that this Grace does to the Will, is to bring it to ſuch an Indifferency; and ſo the Grace of God with them does no other, no better Office for a Sinner, than to bring his Soul into a wicked Poſture; and in that Poſture it does and muſt leave the Will to it ſelf; and there left, if the Will be no better to it ſelf than Grace is, or can be, it ſhall never come into a better Poſture.

p. 53Nay further, the Lord is ſo far from Determining the Will, and ſo from cauſing the Act by making it willing; that it is impoſſible for him to do it. They ſay (as was ſhewed before) that the Will cannot be determined by God himſelf without deſtroying it; they will have it an Inconſiſtency, and to imply a Contradiction. And thus the Lord is ſo far from being the Worker or real Cauſe of actual Faith, Converſion, Sanctification, that it is impoſſible he ſhould be the Cauſe thereof; he is ſo far from actually working theſe, that he cannot do it.

Let me but add one Argument more. This Grace is given equally to all, and effects no more in one than another; and therefore can be no more the Cauſe of actual Converſion in thoſe that turn to God, than in thoſe that are never converted; works Regeneration no more in thoſe that are ſanctified, than in the unregenerate; i. e. works it not at all, is no Cauſe of it. The Lord, by vertue of this Grace, gives actual Faith and Repentance no more to thoſe that Believe and Repent, than to ſuch as perſevere in Impenitency and Unbelief: gave Faith no more to Paul than to Judas, Repentance no p. 54more to Peter than to Simon Magus; i. e. he gives it not at all.

This is the clear conſequence of their Doctrine. The Lord is not the Author and Finiſher of our Faith, or of our Repentance; nor the real Cauſe of Converſion or Sanctification, and other ſaving Bleſſings; and ſo, not the Author of Salvation. It is not by his Grace, but of our ſelves, both as to the Power and the Act, in direct oppoſition to the Text and the whole ſtrain of the Goſpel. And it is as reconcileable with Scripture and the Perfections of God, to ſay he is not the Creator of the World, or the Author of any thing; as to ſay he is not the Author or real Cauſe of thoſe great Concerns of Salvation.

(4.) This leads them to deny Original Sin. They muſt of neceſſity make little or nothing of the Corruption of our Nature, ſince they will have their Swaſive Grace to be a ſufficient Relief againſt it; as if all the Sin in mans Nature could be argued out of him without more adoe, and all the Power of Corruption, natural and contracted too, might be effectually ſubdued and crucified by rational Advice; whereas this Moral Swaſion is of it ſelf of p. 55no Efficacy at all for this purpoſe, and appears to be ſo in that it effects no ſuch thing in far the greateſt part of thoſe who partake of it as much as any, but leaves them altogether as corrupt as it found them.

I cannot diſcern, that they will acknowledge any corruption at all to be in the Will, tho Scripture and Experience ſhew that it is moſt of all there. The Will ſeems to be now as ſound (by their Doctrine) as it was in Innocency; nor ſtands it in need of more help by Grace, than Adam before the Fall: for then he had and needed Swaſive Grace. In the day that thou eateſt thereof, thou ſhalt dye: Here is the Duty propounded, and the Propoſal inforced with a powerful Motive by God himſelf; that is the ſum of Swaſive Grace, which the Lord ſeeing needfull for our firſt Parents, did thus adminiſter it, as far from Corruption as it was then. And if the Will need no more now, it is as free from Corruption as it was then. Thus for the Affections, there muſt be no more Corruption in them than in the Will, theſe being but the Acts and Motions of it. Or, if they will conſider them as in the Senſitive Appetite; yet p. 56common Illumination is enough to heal it there: for thereby the Affections are ſufficiently excited and quickened. Nor is there any Depravation in the Mind, but what may be cured by common Light, ſuch as the moſt corrupt and wicked men have.

That which admits ſo eaſie a Cure muſt needs be ſleight and little; and that little too, which they acknowledge, is with them neither Sin nor Puniſhment properly, and ſo not evil at all, unleſs there be ſome evil which is neither. The Depravation of our Natures by the Fall, however it be aggravated in Scripture, is not in their account properly either our Sin or our Puniſhment; but only our Infelicity; and no great Infelicity neither, ſince with them it can be neither ſpiritual Death, nor mortal Diſeaſe, no nor very conſiderable Weakneſs. For if it were ſuch a Weakneſs, no Grace would repair it but that which communicates an anſwerable Strength. But that Grace which they think ſufficient to repair all, gives not any ſtrength at all, but ſuppoſes there is Power enough in Nature to Recover it ſelf, if it be but excited.

This in a manner makes Chriſt of none p. 57effect. The great end of his coming was to Reſtore our Natures fallen from God, and made uncapable of honouring and injoying him: Therefore he took our Nature, and performed and ſuffered ſo much therein. But what need all this waſte, if we can lick our ſelves whole by vertue of a little common Light? and ſo little not needfull with ſome of them.De Peccat. Orig. c. 1…. The great Auguſtin reduces the whole Chriſtian Doctrine to two Heads, the Knowledge of the firſt Adam, and the Knowledge of the Second: What we ſuffered by Adam, and what we gained by Chriſt. But tho theſe be Fundamental in the Chriſtian Doctrine, how little they ſtand for in the Doctrine of Free-will, we may hereby perceive. And it will be further manifeſt by another Fundamental, which, depending on this now inſiſted on, falls with it.

(5.) By this Doctrine there is no need of Regeneration. To be Regenerate, is in the Language of the Holy Ghoſt to be born of God, Joh. 1. 13. to be born again, or born from above, Joh. 3. 3. and that is to receive a Principle of Spiritual Life and Motion from God. Vid. Ham. in Joh. 1. 13. But no ſuch Principle is neceſſary p. 58in the Will, which indeed moſt needs it. But no Habit of Holineſs is planted there, no good Quality created in it by the Spirit; that they ſay is a neceſſitating Act, and would be prejudicial to its Liberty. The Image of God needs no repairing in the Heart or Will, tho' that be the chief Receptacle and Subject of it; even the Schoolmen making this the principal Seat of all Vertues. It needs no ſuch infuſed Principle or Quality, to incline it to that which is good; they will have it able of it ſelf, by its own native Power, to embrace any good, how ſupernatural ſoever, which the Mind offers to it. It can produce the beſt Acts, without any inward Principle ſuitable or proportionable to them. The Tree need not be good, that the Fruit may be good; or rather, it is good enough already, it is ſo naturally. The Will or Heart of Man (how naught ſoever the Scripture ſpeaks it, repreſenting it to be deſperately wicked, Jer. 17. 9. and the Fountain of all Wickedneſs, Mat. 15. 19.) ſeems by their Doctrine to be as good by Nature, as God can or will make it; no worſe than it was when firſt formed. It loſt no ſpiritual Qualities or Accompliſhments by the p. 59Fall: for it had none before.Collat. H…g. p. 248. In ſpirituali morte non ſeparantur propriè dona ſpiritualia ab hominis voluntate, &c. So that all regenerating Grace as to the Will is clearly caſhiered. Nor will they allow any new Qualities to be infuſed by the Spirit of Grace into the Mind or Affections,Syn. Dor. 196. no more than into the Will: for that they ſay is repugnant to the adminiſtration of the Means of Salvation. All that they think requiſite, is common Light, ſuch as they deny not to the vileſt men (nor can well deny to Devils: for they diſcern the truth and goodneſs of what is propoſed in the Goſpel); by the …are help of ſuch Light, their own Wills can regenerate them, ſo far as they think any Regeneration needfull. I find it no eaſie thing to diſcern what their Regeneration is. The beſt I can make of it is this. The Mind needs no new Birth or Life, but what it has from common Light; nor do the Affections need any exciting or quickening but what that ſame effects. But tho they count this ſufficient quickening, they do not call it Regeneration: for many, thus quickened, do live and dye unregenerate. It is an act of the Will muſt do the work, and for p. 60that the Will muſt be left to it ſelf. The Spirit of God muſt not touch it, muſt not give it any Principle of Life, muſt not act it by any ſpecial or immediate Influence; but if of its own accord it turn it ſelf to that which is good, the Sinner is thereby born again. So that Regeneration is compleated by a little common Light, ſuch as the Children of Darkneſs have, and an act of Free-will, without any further aſſiſtance, any other work of the Spirit in or upon it.

Thus, by this one act of Free-will at firſt, they are regenerated actually; and afterwards, by repeated acts of Free-will, they may be regenerated habitually: for, the Will, by repeated Acts, can beget gracious Habits, and ſo help them to habitual Regeneration; tho they deny the Spirit of Grace can work in them any ſuch thing as Habits or Principles of Holineſs. Now, this is to be born again of the Will of Man, not of the Will of God, Joh. 1. 13. The Scripture declares, that they who are Regenerate, are born of God, 1 Joh. 3. 9. born of the Spirit, Joh. 3. 8. but this is to be born of Free-will, not of God, nor of the Spirit, unleſs Free-will be God or the Spirit. The Apoſtle ſays, of his own p. 61Will begat he us, Jam. 1. 18. but they muſt ſay, Of their own Wills they beget themſelves. Yet, this is all the Regeneration which they count neceſſary, and ſo make that New-birth a needleſs thing, which the Scripture calls for and deſcribes …y other Characters, and declares all acceſs to the Kingdom of Heaven impoſſible without it.

(6.) This takes Sinners off from that which is really ſaving, and leads them to …ake up with that which falls ſhort of Salvation. It teaches them to reſt ſatisfied with ſuch a Faith, a Repentance, a Con…erſion, a Regeneration, as common Light …nd rational Propoſals (ſuch as every one …eets with in the Miniſtry of the Word) …re ſufficient to effect. But theſe alone can …ever produce any ſaving Faith or Repen…ance, any ſaving Regeneration or Con…erſion

Thoſe who perſwade them, that this is …nough for thoſe ſaving Effects, go about …o delude Sinners; and if they look after …o more, their Souls are like to be ruined …r ever. Moral Grace may perhaps pre…ail for ſome Morality; but this alone can …ever be effectual, to turn a Heart of ſtone …to a Heart of fleſh, to turn the Enmity p. 62of the Will into Love to Chriſt, to turn Sinners from the Power of Satan unto God, to raiſe the Soul to Life that is ſpiritually dead, to make them new Creatures, &c. Theſe are not the Effects of … gentle Swaſion, but of an Almighty Power. They mean ſomething elſe than Scripture intends by theſe Expreſſions, wh… make theſe ſaving works ſo low, commo… and eaſie things, and ſo much in the Power, and at the beck of a Sinners corrupte… Will. Nothing more ruines Souls, tha… reſting in that as ſaving which is not ſo and when Divines promote the Deluſio… how pernicious is it like to prove?

(7.) It deſtroyes holy Obedience, inwa… and outward. Leaves no place for th… exerciſe of Grace in the Heart, or wor… truely good in the Converſation. It pluc… up theſe by the roots, taking away h… bitual Regeneration which is the root … them, the exerciſe of Grace in the acti… of an inward gracious Principle; but the ſay there is no ſuch Principle planted … the Heart or Will by the Spirit of H… lineſs; and where the Principle is not, … cannot be acted. There can be no vit… Acts, where there is no vital Principle that which is not alive, cannot put for… p. 63Acts of life. Or, to uſe the terms wherein Chriſt expreſſes it, the Fruit is not good, unleſs the Tree be good. No good Acts can be produced by the Heart or Will, till it ſelf be good. It is not, it cannot be good, when there are no good Qualities in it. It had no good, no holy Qualities planted in it by the Spirit of Grace; that, (with them) only acts Morally, and does no more ſanctifie thoſe that are holy, than thoſe that are profane. So that, if the Will have any goodneſs, any thing that is holy in it; it has it from it ſelf, not from the Spirit of Holineſs. Thus the Fruits of the Spirit will be no other, than the Fruits of Free-will; of Free-will unſanctified, unleſs it ſanctifie it ſelf: and the acts of Obedience will be no other, than the acts of natural Morality, ſuch as Mans degenerate Will can produce by its natural Power, without any aſſiſtance, but that of Moral or ſwaſive Grace; which begets no good Qualities, gives no inward ſtrength, affords no help of any kind, more to thoſe who do moſt, than to thoſe who do nothing at all.

We need not wonder, if thoſe of this Perſwaſion ſhould ſatisfie themſelves, and would have others ſatisfied with ſuch a p. 64Morality; their Principles do afford, and can require nothing better. But whether the Acts of it be thoſe gracious Acts▪ thoſe Fruits of the Spirit, thoſe good works, which the Scripture ſo much calls for, and makes the Way to Salvation; let thoſe conſider who are concerned indeed in the Way to Salvation.

T…y charge their Oppoſers, for not preſſing Moral Duties. If they mean thereby Practical Chriſtianity, there are none in the World preſs it more. But we are not for a Pagan, but a Chriſtian Morality; and think it not adviſeable to preſs external Acts alone, without minding the Principle and Root, from whence all that is truely Chriſtian muſt ſpring. We count it abſurd and prepoſterous to look for Fruits where there is no Root, for gracious Acts where Grace is not planted in the Heart. They may deck a May-pole with as many Garlands as they pleaſe, and ſet off a Maſt with Flags and Streamers; but they will never thereby make them Fruit-trees. The Lord will condemn thoſe who bring not forth good Fruit; and thoſe alſo who lead them in a way, where they are never like to be truely fruitfull, without better conduct.

p. 65(8.) This ſtifles Love to God, takes away that which is the Foundation and Ground of a ſpecial tranſcendent Love to him. That which is the riſe of our Love to God, is his Love to us, 1 Joh. 4. 19. it is this that kindles our Affection to him, and raiſes Love into a Flame: But he that believes and conſiders, that God had no more thoughts of Love for him from Eternity, than he had for thoſe who are under his everlaſting Hatred; and that Chriſt had no more Love for him in the work of Redemption; did Obey, Suffer, Satisfie, Purchaſe no more …or him, than he did for thoſe who were in Hell, when he Suffered; and that the Spirit of Grace does no more for him, in order to his Salvation, than he does for the Veſſels of Wrath, ſitted for Deſtruction; will ſcarce find any thing in the Love of God (on this Conſideration) to engage his Soul to a ſpecial Love for God: He will be in danger to Love God with no more than a common Love, ſuch as a carnal Man may have; who believes that the Lord loves him no more, than he loves thoſe who are to be tormented for ever with the Devil and his Angels. He will …ind a Motive from hence, to hug and love p. 66himſelf rather than God: For, when that which they call Love in God, ſeems but an indifferent reſpect, not intending more good to one than another, but as themſelves determine it; he had got no ſpecial benefit, no particular advantage by that Love, if he had not been better to himſelf: The Lord, as they repreſent him, (whatever is pretended concerning the greatneſs and univerſality of his Love to Mankind) ſeems indifferent as to Love or Hatred, as to the Happineſs or Miſery of Man. The Lord left it indifferent, in his eternal Purpoſe, whether any ſhould be Saved or no; and Chriſt, in the Work of Redemption, left it indifferent whether any ſhould be actually Redeemed or no; and the Spirit, in Calling Sinners, leaves it indifferent whether any be effectually Called or no: There was no Affection in all this, but what might have ended in Love or Hatred, i. e. in the Damning of all, as ſoon as the Saving of any. That which determines this indifference, and makes it prove Love, is the Sinner himſelf, the good uſe of his Free-will: Had it not been for this, for any Love that God had for him, for any expreſſion of it from Father, Son, or Spirit, he had p. 67been one of the Children of Wrath, in the ſame Condemnation with others. So that the plain tendency of their Doctrine, is to lead Sinners to reflect affectionately on themſelves, but with Indifferency upon God.

Such is the general Love which they will have in God to Mankind; it is but an indifferent reſpect to all; which proves Love or Hatred, as the Sinners Will determines it. But when they aſcribe any particular Love to God, it is no other than what ariſes from the Sinners Love to him: He foreſaw that we would believe, and ſo love him, and therefore he intended Life for us: He foreſaw that we would embrace and chooſe Chriſt, and therefore did he chooſe us. So that God did not Love us firſt, but we him, whatever the Apoſtle ſays, 1 Joh. 4. 10, 19. He did not Chooſe us firſt, but we did Chooſe him, whatever Chriſt ſays, Joh. 15. 16. Thus they ſtop up the Spring of our Love to God, they deſtroy the reaſon, and raze the ground of our Love to him, if that be it which the Apoſtle aſſigns. It is the greatneſs, the riches, the freeneſs of Divine Love that ingages, that conſtrains us to Love him: But this Doctrine p. 68not only defaces the Riches and Freeneſs, but in a manner takes away the true Naure and Notion of his Love, when it makes it an Affection ſo indifferent to Mans Happineſs or Miſery.

(9.) It deſtroys the Exerciſe of Faith, and takes them off from a continued dependance on God, and truſting in him. It is inconſiſtent with that Life of Faith, which muſt be the Life of every Chriſtian.

This takes them off from depending on God, both in their ſpiritual Concerns, and in common and humane Affairs.

1. For thoſe Affairs which depend on the Wills of other Men: They cannot depend on God for the ordering of them; for none are to depend on him for things which are not at his diſpoſal: But the Wills of Men, and ſo the Affairs which depend thereon, are not (with them) at Gods diſpoſal; ſince, by their Principles, he cannot ſway their Wills effectually one way or other; for this, in their Account, is to deſtroy their natural Liberty.

2. As to ſpiritual Concerns, for the making of Grace, or the means of Grace effectual. For the Promoting of Holineſs, for the Growth or Exerciſe of it, or for p. 69Perſeverance in it, there is no need to depend on God: For it is not neceſſary to depend on another for that which is in his own Power. Now theſe things, and the like, are in the Power of his own Will; he is the Maſter of them, if he will not be wanting to himſelf. Indeed it is more in their own Power, than in the Power of God; for every Mans Will can determine it ſelf to theſe things, but God cannot, without deſtroying the Will: For if he determine it, he leaves it not indifferent; and if it be not indifferent, it is not free; and if it be not free, it is not an humane Will: And therefore they have more reaſon to depend on themſelves, where they believe the Power is, than on God, where they ſay it is not. If there be any reaſon to rely on God, it is for further continuance of that which they call ſufficient Grace: But there is no more need to depend on him for this, than the other; for this is never withdrawn, unleſs they be contumacious, and obſtinately reſiſt it: But then it is in their Power not to reſiſt, but comply with it; and if they will not, God cannot help it: For when he has put forth all the Operations of his Grace upon the Soul, the Will is at liberty, p. 70and has Power to do as it liſt. The Power is moſt in Man ſtill; and where the Power is, there muſt be the Dependance, upon themſelves rather than upon God; though this Self-dependance be under the Curſe of God in Scripture, and plainly deſerves his heavyeſt Curſe.

(10.) It overthrows Humility and Selfdeni…l. One may ſmell from whence it comes, by the rank Tendency of it to Pride and Self-exaltation. The deſign of the Goſpel is clearly to debaſe man, and take from him all occaſion of Boaſting or Glorying in himſelf; or of aſcribing the Praiſe, either of his State or Actions, to himſelf, Rom. 3. 9. 27. 1 Cor. 1. 29, 30. But this Doctrine obliges a Believer to aſcribe the difference, which is betwixt him and others who are in the State of Sin and Miſery, not unto Grace, but to himſelf; leaves him no ground to imagine that it was Grace which made the difference.

Grace is, with them, indifferently afforded unto all Sinners under the Goſpel at leſt. Others had the ſame Light, the ſame rational Propoſals, with as much Clearneſs and Earneſtneſs, in the ſame Degree, and of no leſs Power and ſufficiency; p. 71it is common in all reſpects. That which is every way common and indifferent, could not poſſibly make us to differ. But when they had it in common, this man would make good uſe of it, without any other help from Grace than the reſt had; they would not. His Will complyed with the Propoſal; their Wills, no leſs aſſiſted than his, reſiſted. Grace brought it equally to the choice of their Wills, and there left it: His Will determined it ſelf to comply; their Wills determined againſt it: that made the difference, not Grace, which was alike in all; but Free-will, which he uſed better than Others. If my Will (may he ſay) had not been better to me than Grace, it had been as bad with me as them: For Grace was as good to them as me. The Apoſtle asks, Who made thee to differ? 1 Cor. 4. 7. ſuppoſing none would have the Confidence to arrogate this to himſelf. But he that is for Free-will muſt ſay, I made my ſelf to differ. Grace brought it to the choice of my Will, whether there ſhould be any difference or no; it does no more for any; if there be any difference made, it is Free-will that makes it. Thoſe of them that are ſo ingenuous p. 72as to uſe plain dealing, ſpeak out, and ſay expreſly, Ego me diſcerno, I make the difference my ſelf.

The Apoſtle ſays, By the Grace of God I am what I am, 1 Cor. 15. 10. but they muſt ſay, By the good uſe of Free-will I am what I am: For Grace is ſuch a thing (with them) as moves all, affects all, leaves all alike: If any one be better than another, as to ſtate or actings, it is not Grace that makes him ſo, for the worſt have as much of their Grace as the beſt; the difference muſt be aſcribed to Freewill. Nor can their Doctrine ſhew them any Reaſon, why they ſhould not aſcribe it to themſelves, and glory in it, whatever become of the Glory of Divine Grace.

(11.) It makes it Ʋnneceſſary or Ʋnreaſonable, to Pray for themſelves or others, for thoſe things which we ſhould moſt of all Pray for: This is evident enough, in that it leaves not place for Faith and Dependance on God, in common Affairs, or ſpiritual Concerns, as was ſhewed before. For we are not to Pray to God, but where we may rely and depend on him; nor ſeek him for what we may not truſt him, Rom. 10. 14, But further, p. 73the things that Chriſtians are principally to Pray for, are ſpiritual and heavenly Bleſſings; theſe are all comprized in, or depend upon Grace. Let us ſee how favourable their Principles are to Praying for Grace, either effectual or preventing.

As to the former, they need not Pray for Efficacious Grace, for it is in their own Power to make it effectual; and who needs beg that of another, which he has in his own Power? Their Grace is effectual in the Soul, when it becomes willing, (for then it has its effect;) but with them, nothing is more in their Power and Will, than to be willing: And it is needleſs and ſenſeleſs to Pray to God to make them willing, i. e. to make Grace effectual, when they can do it well enough of themſelves:Auguſt. de Nat. … Grat. c. 18. Quid eſt ſtultius, quam or are ut facias quod in poteſtate habes? What more fooliſh, than to Pray God thou mayeſt do that which thou haſt in thine own Power? And elſewhere, Ne fallamus homines, &c. Let us not deceive Men, for we cannot deceive God: We Pray not …o God at all, but only feign that we Pray, …f we think that our ſelves, not He, doth what we Pray for.

And as they need not, ſo they muſt not p. 74Pray, that God would make Grace effectual, or make it work effectually in them for God cannot do it, and they muſt no ſeek that of him which he cannot do… To make Grace effectual, is of unwilling to make them willing, to determine th… Will to what he Propoſes; but this (the… ſay) he cannot do, without invading it freedom: All that he can do, is to Propoſe, and leave the Will to do as it likes if he ſhould bow it effectually one way o… other, that would be a breach upon th… liberty which is eſſential to it; ſo that … beg this of him, would be to ſeek an i… poſſibility. So that, unleſs they will … abſurd, they muſt not Pray that God woul… effectually bow or incline their Wills, … believe in Chriſt, to turn to God, to lov… him, to fear him, to walk in his way to hate Sin, or mortifie it; yea, or … avoid it. They muſt not Pray, that Go… would effectually ſubdue their Wills … his Will in any thing: For, to be ſo ſu… jected, though to God, and by a Divi… Motion, is not conſiſtent with that Fre… dom which the Nature of the Will r… quires.

If their Petitions be of ſuch Import, (a… the beſt Petitions of Chriſtians are) the p. 75Prayers contradict their Principles; their Prayers are a Plea for the Truth which …hey diſpute againſt. Whatever they argue with Men, yet they muſt be for us, when they have to do with God, if they will have any thing to do with God …n Prayer, or Pray any thing like Chri…tians.

As for preventing or ſufficient Grace, …hey need not Pray for that; for they …ave it already, or they will have it, thô …hey Pray not for it; for all have it, even …hoſe who never Pray while they live.

But if they ſhould Pray for it, their …etitions muſt bear ſuch a ſence as will …e very harſh to any Chriſtian or ratio…al Ear. Sufficient Grace is that which …nables a Man to turn to God if he will. So, this muſt be it they Pray for: Lord, give me ſuch Grace, that I may Love …hee if I will, that I may Fear thee if I …iſt, that I may Obey thee if I pleaſe. This Grace leaves, and muſt leave the Will indifferent, to chooſe or refuſe, to act or …ot to act, at its Pleaſure: For ſo far the …ord may by his Grace proceed with the Will, but no farther, without intrenching …n its Liberty: So that it is this which they …ray for; Lord, give me ſuch Grace, as p. 76will leave me Indifferent, either to Lov… or Hate thee; either to Turn or not t… Turn unto thee; to Obey or Rebell again… thee; either to Believe in Chriſt, or to b… an Unbeliever: This muſt be the Impo… of their Prayers for Grace, if they b… conſiſtent with their Principles: But … they will Pray with the ſenſe of Chriſtians or ſober Men, they muſt renounc… their Doctrine of Free-will.

Further, They muſt not Pray for other more than themſelves: Not for En… mies, that God would effectually Tur… their Hearts, that they may not Oppreſ… Perſecute, Obſtruct the Goſpel, Oppo… Chriſts Intereſt. They muſt not Pray f… Children, Friends, Strangers; that Go… would effectually Turn them to himſel… that he would Create in them new Heart… or Inſpire their Wills with gracious Pri… ciples; that he would conquer their r… bellious Wills, or not leave them in a c… pacity to reſiſt him, or reject the Spir… of Grace. They muſt not Pray for themſelves or others, that God will give the… any Grace, but what will leave it at th… choice and arbitrement of their ow… Wills (when there is no good Qualit… in them) as well to reſiſt as not to r… p. 77…ſt Grace, before Converſion; as well to …xpel as to retain it, after Converſion.

Prayer is ſuch an acknowledgment of God, ſo eſſential to all Religion, that with…ut it there can be no Religion, either Chriſtian or Natural; therefore ſo far as his Doctrine makes it unneceſſary or un…eaſonable to Pray, ſo far it tends to ex…irpate all Religion.

(12.) It is inconſiſtent with that Thank…ulneſs and Gratitude which ſhould make …p the Life of a Chriſtian; with thoſe Praiſes, whereby God is glorified in a …pecial manner, and which muſt be the …mployment of Eternity. It is the moſt …ngrateful Doctrine that ever any under …he Name of Chriſtians entertained: For …ereby, he that is in the ſtate of Grace, …as no more Cauſe on that account to …e thankful to God, than he that is in …he ſtate of Sin and Damnation: For he …s not obliged to be thankful for more …han he has received; and the beſt Saint, …s ſuch, has received no more from God, …wes no more to his Grace, than he that …ontinues the worſt of Sinners. That …e is in a happier Condition, is from …imſelf, and the good uſe of his Freewill. Grace was common, afforded him p. 78and others indifferently; it was his ow… Free-will that made the difference, ſo f… as there is any. Nay, a Saint in Glor… will, by their Doctrine, have no mo… reaſon to be Praiſing God, or Admirin… Chriſt, than one in Hell: But of th… hereafter.

The recovery of Man out of the ſta… of Sin and Miſery, into which he is fal… en, either by Adam's Tranſgreſſion, or h… own Wickedneſs; is more to be aſcribed t… himſelf, than unto God; and ſo he ow… more thanks to himſelf for it, than to Go… He does more to Convert, to Quicken, … Sanctifie, to Eſtabliſh, to Save himſelf, th… God does by his Grace; and ſo he has mo… reaſon to thank himſelf for all. The Lo… does very little, in compariſon of wh… Man does in theſe great Concerns; a… that little which God does, would co… to nothing at all, if Man himſelf did n… give it efficacy, and make ſomething … it: So that there is left very little grou… or occaſion of giving Praiſe and Glory … God, where, if for any thing, the hig… eſt Praiſe and Glory is eternally due … him, and where above all he deſigne… the greateſt Praiſe and Glory to himſel… There ſeems much more occaſion to aſcrib… p. 79the Praiſe and Glory of Mans Salvation, both on Earth and in Heaven, unto Man himſelf: Not unto thee, O Lord, muſt they ſay, not unto thee, but unto our ſelves be the Praiſe, or at leaſt more unto our ſelves than unto thee. View this Doctrine well, and compare it with the Doctrine and Deſign of the Goſpel, and you will find them juſt as agreeable as Light and Darkneſs.

(13.) It tempts men ſtrongly to neglect God and their Souls, to live in any Wickedneſs their Inclination leads them to, and not to break off a Courſe of Sin by ſpeedy Repentance: For their pretended ſufficient Grace is univerſal, and denied to none; that brings Repentance to every Mans power and choice, he has Grace enough to repent if he will. And ſince it is in his own Power, he may take his own time for it, and need not fear to ſatisfie himſelf with the Pleaſures or Advantages of Sin.

What is to be feared, to reſtrain them here from the Practice of Ungodlineſs and Unrighteouſneſs? unleſs they will ſay, that common Grace being abuſed, may be withdrawn, and the Sinner by the Judgment of God given up to Obduration. Here p. 80would be ſome danger indeed, if that Obduration did irreſiſtably determine the Sinners Will to ſuch Wickedneſs: But there is no fear of that; for, by their Principles the Will cannot be ſo determined, either to good or evil; it is inconſiſtent with that Liberty which is eſſential to it, and which it cannot want while it is a Will. Therefore no light can be withdrawn, no hardneſs can be contracted; but the Will muſt ſtill be at liberty, to turn to God or not to turn, to repent or not to repent, at pleaſure. They have ſecurity, from their Principles, to go on in their evil ways, 'till they be in danger to live no longer; and then it is not a peradventure, if God will give them Repentance; they have enough for that in their own Power, and may repent and turn to God when they liſt. Accordingly, one of the prime Aſſerters of this Doctrine, being admoniſhed of his Debauches, made this return; I am a Child of the Devil to day, but I have Free-will, and to morrow I will make my ſelf a Child of God.

(14.) It deſtroys Juſtification of the Goſpel, all Juſtification of Sinners, which the Goſpel gives notice of: It will have us Juſtified, not by the Righteouſneſs of Chriſt, p. 81or of God, but our own Righteouſneſs; by our own Righteouſneſs, in the fulleſt and groſſeſt ſenſe; by a Righteouſneſs which is in our ſelves, and of our ſelves, and by our ſelves: By our own acts or works, not Performed by the help of any ſpecial Grace, but by the Power of Freewill.

Their Juſtification is thus ſtated: The act of Faith (or ſincere Obedience, or inherent Holineſs) though it be imperfect, yet is accepted of God inſtead of a perfect Righteouſneſs; and ſo by it we are Juſtified, as if it were a perfect Righteouſneſs. Now thoſe acts of Faith, or Obedience, or whatever they call it, which they will have to be the Righteouſneſs by which we are Juſtified, is not of Grace neither: It is not the Gift of God, he never purpoſed or promiſed to give it unto any: It is not the Purchaſe of Chriſt, he never merited it for any: It is not the Work of the Spirit of Grace, he does no more towards it in thoſe that have it, than in thoſe that never have it.

So that the Righteouſneſs whereby they are Juſtified, is ſo far from being that which Chriſt performed, that he did not ſo much as Merit it; ſo far from being p. 82the Righteouſneſs of God, that he does not give it; ſo far from being the Iſſue of Gods Free Grace, that it is the Product of our Free-will. How Sinners are Juſtified, the Apoſtle declares in the Text, and Tit. 3. 7. and Rom. 3. 34. But by this Doctrine, we are ſo far from being Juſtified freely by his Grace, through the Redemption that is in Chriſt Jeſus, that we are Juſtified without the Redemption that is in Chriſt Jeſus; not freely, not by his Grace, but by acts of our own Free-will, paſſing for a perfect Righteouſneſs; when they are no ſuch thing, nor can upon any ground be ſo accounted.

(15.) It tends to deſtroy the Covenant of Grace; to make it a Covenant without Grace, I had almoſt ſaid an ungracious Compact; ſuch, wherein the Lord ſhews himſelf leſs gracious to Men, than if they had been left under the Covenant of Works; and under which, they are more liable to Sin and Damnation, than if it had never been made: Which thus appears.

The Covenant of Works required perfect Obedience; and Man, being created after the Image of God, with Holineſs and Righteouſneſs, was able to perform that p. 83perfect Obedience which was the Condition of that Covenant; but tranſgreſſing it by that firſt act of Diſobedience, in eating the forbidden Fruit, he loſt the Image of God, wherein his ſtrength for obſerving the Covenant conſiſted: The Lord, they ſay, deprived him of that Holineſs and Righteouſneſs, and thereby of ability to perform the Condition. Now they ſay, a Man cannot ſin in not doing that which he is not able to perform, though he be diſabled by his own fault; and ſo in this ſtate of diſability, he was not capable of ſinning, and conſequently was not liable to Condemnation.

If things had continued in this ſtate, none could have been Damned for actual Sin, but Adam only; and they ſay, for Original Sin none are Damned.

But the Covenant of Grace made a ſad alteration in Mans ſtate and circumſtances; for therein, ſufficient Grace being offered to all, whereby they may avoid Sin if they will; they hereupon become capable of ſinning, as they were not before; and in danger of Damnation, when before they were ſafe. So that their Covenant of Grace makes Mans Condition worſe than it was, inſtead of relieving p. 84him, ſo far is it from being truly gracious; even the ſuppoſed Grace of it, brings him more within the compaſs of Sin and Damnation than he was without it.

(16.) It Caſhiers the Spirit of Grace, and all its ſpecial Offices and Operations. To paſs by thoſe who aſcribe nothing at all to the Spirit; thoſe who attribute moſt to it, ſo far as I can diſcern, will have us beholding to him for nothing at all, but common Light, ſuch as the Childre… of Darkneſs have; and ſo weak and powerleſs, that the Will needs not follow it is not determined, nor effectually move… or inclined by it. The Spirit of Grac… (with them) has no immediate Influenc… upon the Will or Affections; and thi… is all too which the Mind has from th… Spirit, it moves neither Will nor Affect… ons, but remotely, but by vertue of thi… Light: So that the Spirit of Grace do… nothing in the whole Soul, Mind, Wi… or Affections, but what this light amoun… to. No more is needful, either for th… firſt riſe of Holineſs, or for the increaſ… and growth, or the ſtrengthening and co… tinuance of it.

At firſt, the Will, by no other hel… than that of Moral Grace, (which pr… tend p. 85to no inward Operation of the Spirit, but only this common Illumination; for the Propoſal is by the Word without, and the inforcing of Motives and Arguments, is by the Miniſtry of Man,) determines it ſelf to turn to God; and ſo, without more adoe, is Converted and Regenerated. There is the riſe of Holineſs; afterwards by determining it ſelf again and again, it acquires a habit, and that is a free and permanent Quality: That the Will exerciſes,Hoor…b. tom. 1. p. 316. increaſes, ſtrengthens and confirms Holineſs, as it began it, by determining it ſelf: It has Power to do this in and of it ſelf, and nothing elſe does, or can do it. The Spirit, neither by this Light, nor by any other gracious Influence, does, or can determine it: Nor does the Will need any thing for the exerciſe of its Power, but only Light to make a ſufficient diſcovery of the Duty or Object propounded. Thus all the Motions, Operations, Aſſiſtances, of the Spirit of Grace, are confined to this Light: All its healing, ſtrengthening, quickening and eſtabliſhing Vertue, amounts to no more than this: The Soul neither has, nor needs any ſpiritual Life, Health, p. 86Strength, or Motion, either firſt or laſt, but what this does effect; and yet it effects no ſuch thing in far the moſt that have it: For thoſe have it, no leſs than others, who are, in the ſtyle of Scripture, not only in the dark, but Darkneſs. And if it have any more effect upon others, than it has upon the Children of darkneſs, yet this efficacy it muſt have from Free-will; not of it ſelf, nor of the Spirit, (whom they call its Author,) otherwiſe it would be equally effectual in all, ſince all have it equally, and the Spirit is ſuppoſed to give it equally to all. And if the Spirit of Chriſt give it not its Efficacy and Vertue, but it owes this only to Free-will; it is of no worth as i… proceeds from the Spirit, of no more value than a fruitleſs and ineffectual thing; of no Vertue, and ſo of no value, but what it derives from Mans Will.

Now what Honour is it to the Spiri… of Chriſt, to aſcribe to him a fruitleſs a worthleſs thing? They ſeem to honour the Spirit as much, who will borrow no light at all from him; but count the light of Reaſon, with the help of the written Word, ſufficient: And what great difference is there betwixt them who aſcribe p. 87nothing at all to the Spirit, and thoſe that aſcribe to him that which is nothing worth? That which is fruitleſs and ineffectual, of no Vertue, of no Value, but but what it owes to Mans Will, may as well be aſcribed to humane Reaſon, a… the divine Spirit.

(17.) It tends to deſtroy the Mediation of Chriſt: That liberty, which they make eſſential to Mans Will, makes Chriſt uncapable of being the Mediator between God and Man, and ſo tends to ruine all the concerns of God and Man in Chriſts Mediation. For, either the Will of Chriſt was undeclinably fixed upon that which is Good and Holy, ſo that it could not to Diſobedience and Wickedneſs: And if ſo, it had not that indifferency to good and evil, in which they place the liberty of Mans Will, and count it eſſential thereto, ſo that it cannot be a humane Will without it; and then Chriſt, wanting that which is eſſential to humane Nature, was not indeed a Man, nor did aſſume our Nature; conſequently could not be the Mediator between God and Man, being not the Man Chriſt Jeſus.

Or, if his Will was not undeclinably fixed on that which was good, but left p. 88in a ſtate of indifferency to that or the contrary; ſo that he might have obſerved his Fathers Will, or not obſerved it; might have loved him, or not loved him; might hav… fulfilled all righteouſneſs, or not fulfilled it: And if he might have ſinned, or not ſinned, then he was not God; for he that is God cannot ſin.

So that as they ſtate the freedom of Mans Will, either he was not Man, or he was not God; and either way he could not be Mediator, who muſt be both. Thus all the advantages Sinners have by his Mediation periſh; and all the Glory the Lord deſigned to himſelf thereby, is blaſted by the extravagant Doctrine of Free-will.

(18.) It defaces Redemption by Chriſt, and leaves little or no place, or no neceſſity, either of Satisfaction or Merit, in his Obedience and Sufferings.

1. He did not merit Faith, or Regeneration, or Holineſs, or Perſeverance, for all, or for any particular Perſons. They declare expreſly, that it is fooliſhly ſaid, that Chriſt procured Faith or Regeneration for any: Their Principles ingage them to maintain this; for if he merited theſe for any, it would have been neceſſary that p. 89theſe ſhould have been wrought in ſome of the Redeemed; it would have been neceſſary, that ſome or other of them ſhould be Believers, regenerate and ſanctified, and ſtedfaſt unto the end; but all ſuch neceſſity they deny, as inconſiſtent with that freedom of Mans Will which they contend for. It muſt not be under any neceſſity, either from the Decree of God or the Purchaſe of Chriſt: Faith, Repentance, Sanctification, Perſeverance, muſt be meer Contingencies, in reſpect of thoſe former Cauſes; or elſe they could not be free Acts in reſpect of the Will, their next Cauſe. Chriſt, by his Death and Merit, muſt not be the Author or Cauſe of theſe, though there be no Pardon or Life without them; ſo much muſt not be aſcribed to his Merits, leſt too little be left to Free-will.

2. Upon the ſame Account, Chriſt did not Merit Pardon or Salvation for any one certainly; and ſo his Death makes neither the Means nor the End certain. After he had done and ſuffered ſo much, been obedient unto Death, made his Soul an Offering for Sin, and obtained Eternal Redemption by his Blood; yet there was no Neceſſity that any one Sinner ſhould p. 90have Pardon and Life; no Certainty, that any one would be Pardoned and Saved: Chriſt left this altogether uncertain, and not to be determined but by Mans Freewill. After Chriſt had finiſhed the Work of Redemption, as all might have been Saved, ſo all might have been Damned; There was no Value, Efficacy, Merit or Satisfaction, in Chriſts Death or Obedience, to make more ſure Work: It was left at uncertainty, as it were at hap hazard, whether Salvation or Damnation ſhould carry it; and Free-will alone muſt have the honour to determine it. Chriſt, they ſay, procuredGrevincov. in Ameſ. Coron. p. 142. by his Death a Power to deſtroy Unbelievers: So that he no more Purchaſed Salvation than Damnation; he is, by Vertue of his Death and Obedience, no more a Redeemer than a Deſtroyer of Mankind: Whether he ſhould prove a Saviour of any, or a Deſtroyer of all, is left to the arbitrement of Free-will. There was, they ſay,Idem. no other Neceſſity, nor Advantage, nor Value, in the Death of Chriſt, but what might have been perfectly ſalved, though all the Redeemed had Periſhed Eternally.

p. 91They declare for an Univerſal Redemption, and that equally extended to all and every one, and ſo would ſeem to magnifie it more than others: Yet indeed it is no other Redemption of all, but ſuch as is very well conſiſtent with the Damnation of all and every one. Chriſt loved them all, and waſhed them from their Sins in his own Blood; yet for all that, every one of them might have been Damned. Though they ſay, he Died and ſhed his Blood for the whole World; yet there's no Value, Efficacy or Merit, in the Death of Chriſt, in the Blood of God, to ſecure Pardon and Salvation, or any ſaving Advantage, to any one Perſon in the World. All might have Periſhed, for any thing he had effected by the Work of Redemption; and all had Periſhed certainly, if he had procured no more for them, than the Doctrine of Free-will can admit of; not one of them can ever come to Heaven, if Chriſt did not procure more for them, and more effectually, than their Doctrine will ſuffer them to acknowledge, or give him any thanks for.

3. If he did not purchaſe Pardon and Life certainly for any, nor Faith and Holineſs, or other ſuch neceſſary requiſites p. 92thereto, what then did he Procure? Why, he Procured, they ſay, a Covenant or Promiſe, that all ſhould have Pardon and Life, if they would Believe and Obey him.

But if, antecedently to Chriſts undertaking, the Lord had declared his willingneſs to ſave ſuch as Believe and Obey, there was no need of ſuch a Promiſe; and ſo Chriſt procured a needleſs thing, or nothing.

Or, if he did not purchaſe the Conditions of this Covenant, (viz. Grace to Believe and Obey) unleſs it was in the Power of their own Wills, without Chriſt, to Perform the Conditions; ſtill he Procured for them as good as nothing.

But if it were otherwiſe, yet thoſe who would have us to aſcribe to the Death and Obedience of Chriſt nothing but this, would not have us Obliged to aſcribe to it either Satisfaction or Merit. No Satisfaction, unleſs it be to his Fathers Will, not to his Juſtice in this ſenſe. The Obedience and Death of Chriſt was ſo fully ſatisfying, ſo very acceptable to his Fathers Will, he was ſo well pleaſed with it, that hereupon he entred into this Covenant. There was no need of other Satisfaction p. 93than this; it was enough, if he did Merit it; ſufficient, if his Righteouſneſs did deſerve ſuch a Promiſe for us.

Nay, there was no need of Merit: For, as the Lord was ſo well pleaſed with Abraham's Faith and Obedience, as for his ſake he vouchſafed his Poſterity many Favours, though the Patriarch did not merit ſo much; ſo the Lord might be ſo well pleaſed with the Obedience and Sufferings of Chriſt, as for his ſake to make ſuch a Promiſe, without any Merit obliging him to it. Thus way is made, to ſtrip Redemption both of Satisfaction and Merit, without which it is, it can be no Redemption indeed; the Name may be retained, but the Thing denyed; all neceſſity of it, and all advantage by it too, but what is left to the arbitrement of Freewill.

(19.) It is inconſiſtent with the Perfections and Attributes of God; with his Mercy, Power, Wiſdom, Truth and Faithfulneſs, with his Soveraignty and Government of the World, and other Divine Excellencies. But, that I may not ſtay too long on this Subject, let me inſiſt only on theſe mentioned.

1. It Defaces the Mercy of God, and p. 94makes it in effect no Mercy. They pretend indeed to repreſent God under ſuch a Notion as will indear him, and render him lovely to the World, upon the account of his Mercy and Goodneſs, the Extenſiveneſs and Univerſality; but when their Pretenſions are ſtrictly and impartially examined, they prove quite of another tendency: That Mercy which they aſcribe to God, is without an Object, or without Effect, or without Grace; a Mercy which is not an Honour to him, nor an Indearment of him to others.

1. It is a Mercy without an Object; a Mercy not for any certain Perſon, but for Qualities, which are no Objects of Mercy: A Mercy for ſome, when it appears not who they are, or whether there will be any ſuch. A Mercy for no Body, which pretends to be for all and every one, when it is not for any one. This is their antecedent Mercy, whereby they pretend that he loves all that Believe and Obey, before he knows who they are, and is uncertain whether ever any ſuch will be. It ſpeaks a reſpect to thoſe Qualities, but no Love or good Will for any particular Perſon.

2. It is a Mercy without Effect: They p. 95aſcribe to him a Will of Univerſal Salvation; when they diſcern it can be no other than a meer Velleity, an incompleat Intention, a weak ineffectual Deſire, a faint and fruitleſs Wiſhing of ſuch general Happineſs, when he knows it will never be effected, and is reſolved not to take the courſe to effect it. This is ſuch a Mercy, as juſtles out and claſhes with his other Perfections, and is inconſiſtent with his Knowledge, Power, Sincerity, Wiſdom, Bleſſedneſs, and Mercy it ſelf in the true Notion of it.

With his Knowledge; for who will deſire and deſign that, which he knows will never be effected? With his Power; for who will not effect that, which he really intends and deſigns, if he be able? With his Sincerity; for what Ingenuous Perſon will pretend to deſire and deſign that which he never means to bring about? With his Wiſdom; for who will Propoſe to himſelf an End, and never intend the Means, which are proper, and alone ſufficient to obtain it? With his Bleſſedneſs; for to fall ſhort continually of what one deſires and intends, is an Unhappineſs: With the Nature of Divine Mercy and Goodneſs; for that is not real p. 96goodneſs, which does no good, or not the good it makes ſhew of. That is not ſaving Mercy indeed, which leaves the Objects of it miſerable, when it can relieve them; that wiſhes them well, but lets them periſh eternally. But that which they aſcribe to God, is ſuch a Mercy, as can well digeſt the everlaſting Miſery of all Mankind: Such a Love, ſuch a Goodneſs, as could be ſatisfied, if not one Perſon in the World ſhould be Saved.

They decry the Doctrine of their Oppoſers, as that which ſtraitens the Mercy of God, and confines it to a few; whereas indeed it makes Salvation ſure to very many. But by their Principles, for any Mercy there is in God, all Men may be Damned; nay, which is more, no Man can be Saved. By all the Mercy they aſcribe to God, no Man can eſcape Damnation; all being left to the arbitrement and indifferency of Mans corrupt and degenerate Will; which, without other help than Mercy in their way provides, will certainly ruine them Eternally. Mercy, they ſay, will Save all that Believe, and none elſe: But this Mercy intends not to work ſaving Faith in any; there is no Decree for that, it muſt be left to Mans Will; and p. 97if that be not better to him herein than the Mercy of God, he muſt unavoidably periſh. All muſt be Damned, unleſs Freewill help them by its own Power, without any effectual Aſſiſtance that Mercy prepared for them from Eternity.

3. It is a Mercy without Grace: A Mercy which is not free and gracious, which will not expreſs it ſelf to any, but ſuch as are Worthy, ſuch as have ſome Merit, or ſome Motive to Oblige him to be merciful. And being a Mercy that is not free and gracious, whatever Mercy of this Nature they aſcribe to him, we can never be ſaved by Grace.

Nay, ſince it is not Grace, it is not Mercy indeed; no Mercy that the Lord will own, or Sinners can have any advantage by: It is Affection of their own, not that Divine Excellency which he glories in, and glorifies upon loſt Sinners: For that which ſaves Sinners is free Mercy, and free Mercy is nothing but Grace. So that if we be ſaved without Grace, we are ſaved without Mercy too, that which is ſo indeed; and if they have no Salvation for Sinners, but that which is without Grace and free Mercy, they leave them none at all.

p. 98That they admit of no free Mercy, no Grace in God for Sinners, appears, in that they make his firſt Purpoſe of Love (the Decree, which comprizes all the Mercy he had from Eternity for particular Perſons) to have its riſe from Faith or Works foreſeen. He foreſees, that when it is left to the Free-will, to the choice of all; theſe will of themſelves, without Divine determining Power, Believe and Love him; others will not; and therefore he will Love, and purpoſes to Save theſe, and not others: And ſo he loves them not freely, but becauſe they Oblige him: He Loves them, i. e. He Purpoſes to Save them, becauſe they Love him firſt. Thus that which God foreſees in Man, is the Condition of the Mercy and Favour he intends; and ſuch a Condition, as is indeed the Cauſe, the Motive, and in the ancient ſenſe of the Word, the Merit of his Favour and Mercy: And ſo they leave no free Mercy in God for Sinners; and Sinners being capable of no Mercy at all, but what is free, they leave in him no Mercy at all for them. This is, in the Apoſtles ſenſe, Gal. 5. 4. to fall from Grace, to deny, to renounce all Grace, all free Mercy of God which the Goſpel diſcovers. p. 99The Doctrine of Free-will obliges them to diſclaim all the Mercy of God, by which any Sinner can be ſaved.

2. This deſtroys the Preſcience of God: Though they be concerned to maintain this, as well as we, and pretend to do it; yet their Doctrine is utterly inconſiſtent with it, and makes it impoſſible for him to foreknow certainly any thing that depends upon Mans Will: And ſo bereaves him of the certain foreknowledge of thoſe things, which are of greateſt moment and conſequence, both to God and Man. For example.

He cannot certainly foreſee, whether any will have the Goſpel; the Preaching of it depends on Mans Will. And ſo, whether any will uſe the Light of Nature well; whether any will have moral Grace, any rational Advice or Excitement by the Word: Nor whether any will Repent and Believe, whether any will be Juſtified or Sanctified, whether any will Perſevere to the end, whether any one will be Saved, nor whether any would be Redeemed; whether Chriſt would be put to Death, or any thing elſe, to which the concurrence of Mans Will is neceſſary. This is plain, becauſe by their Principles, the Will p. 100of Man is always indifferent to act or not to act; and ſo before, and until it act, it cannot but be uncertain whether it will act or not: (Nothing can make it certain, no Decree, no Act of God, without deſtroying its liberty;) And being uncertain, it cannot be certainly foreknown.