A Discourse of the Saving Grace of God, Pages 1-51

A Discourse of the Saving Grace of God · Pages 1-51

p. 1THE Apoſtle, the great Aſſerter of Free-Grace, in the 20^th Verſe, compares the Church to a Temple: And it is his deſign in this Epiſtle to ſhew the Influence Grace hath to the raiſing of this Building. He undertakes to prove, that the whole Structure of Salvation is to be attributed alone to Grace.

p. 2The Foundation was laid from Eternity by Grace in Election, Chap. 1. 4, 5. The poliſhing and diſpoſing of each particular Stone in the Building, by Juſtification and Sanctification, were all acts of Grace; Chap. 1. 7. & 2. 5. & 4. 13, 14. And it is Grace that lays on the Top-ſtone in Glory; Chap. 2. 6. So that we may honour this Temple with the ſame Acclamations, which they uſed to theirs, Zach. 4. 7. and cry Grace, grace, unto it. The ſumm of the whole Diſcourſe is propounded in the Text, By Grace ye are ſaved.

We will not divide what God from Eternity has joined together, Grace and Salvation: But from them intirely taken, offer you this

Obſervation, Salvation is wholly and only to be attributed to Grace.

We need go no further for divine Teſtimony to this Truth, than theſe two Chapters. Election, Chap. 1. 4, 5. Redemption, ver. 7. Vocation, ver. 16. Juſtification, Chap. 2. ver. 3, 4. Sanctification, ver. 5. Glorification, ver. 6. What he ſpeaks of the whole here, he affirms of every part thereof in thoſe places. The whole and all the parcels are of Grace.

p. 3For Explication. By Salvation, underſtand both the Decree of God, by which the Elect were ordained to Salvation, and the Execution of that Decree, begun here, and conſummated in glory.

That we may know what Grace means, take notice of three words, uſed promiſcuouſly in Scripture, which yet admit of ſome diſtinction; the knowledge whereof will lead us to the diſtinct knowledge of this term. Theſe are Love, Mercy, Grace.

To Love, is velle bonum, to will the Happineſs of the Object loved. It is not in God ſuch an affection as in us, though in effect it proves affectus unionis, and brings God and his People together.

Mercy does velle bonum miſeris. So it adds a Limitation to the Object, which Love leaves indefinite. It is for thoſe that are miſerable.

Grace does velle bonum liberè. So this limits not the Object, as the former, but qualifies the Act. It acts freely.

So that Mercy is Love to thoſe that are miſerable. Grace is Love in him that is unobliged. Unobliged, I ſay, either by Neceſſity, Merit, or Motive. Grace then, in God, is nothing but free Love.

1. Free in reſpect of Conſtraint; when there is no neceſſity he ſhould fix his Love p. 4upon this Object at all, or upon this rather than another. This is ſpontaneum.

2. Free in reſpect of Merit; when there is nothing in the Object that deſerves Love, either abſolutely or comparatively, this is gratuitum.

3. Free in reſpect of Motive; when there is nothing in the Object to move this Affection to pitch upon it at all, or upon it rather than another. This is liberum, tho' it expreſs it not fully.

In all theſe reſpects, the Grace of God in beſtowing Salvation upon any of the Sons of men, is free Love.

1. There's no Neceſſity God ſhould ſave men. He is a moſt free Agent, whoſe liberty is inconſiſtent with every degree of Neceſſity ab extra. It was in his choice either to have created no man, or to have condemned all men, or to have ſaved thoſe who are now condemned.

2. There is nothing in Man that can merit Salvation: for there is no good thing in him that he can call his own. All is of Gift; and the beſt thing in man bears no proportion to Salvation: but where there is Merit, there muſt be both Propriety and Proportion.

3. There is nothing in Man can move God to ſave him. If any thing, his Miſery; p. 5but this is no Motive abſolutely, becauſe▪ it is wilfull. Man willingly involved himſelf in it, and is unwilling to be delivered from it upon the terms propounded in the Goſpel. Nor can it be a Motive comparatively, to ſave one man rather than another, becauſe all are by nature equally miſerable.

So then Salvation is by Grace, becauſe it is a gift of free Love to ſuch in whom there▪ can be nothing to inforce it, nothing to deſerve it, nor any thing to move him to beſtow it.

The Demonſtrations are drawn from God, from Man.

From Man. The Impotency, Deformity, Enmity of man againſt God, makes it evident, that Salvation muſt be wholly, only from Grace.

1. Impotency. What a poor deſpicable creature is Man! the beſt of men! What a wonder the great God ſhould think of ſaving him! His riſe was from the Earth. He is but at beſt Duſt and Aſhes, a poor piece of Clay. He dwells in houſes of Clay. His Foundation is in the duſt, and is cruſhed by the Moth, Job 4. 19. A ſtately thing ſure which the very Moth can cruſh, and crumble into his firſt principle, Duſt.

The moſt potent victorious King, that ever Iſrael had, puts a Worm amongſt his p. 6titles, Pſ. 22. 6. I am a Worm. The greateſt man in the Eaſt derives his Pedigree no higher; I have ſaid to corruption, thou art my Father, and to the Worm thou art my Mother and my Siſter, Job 17. 14. And if the greateſt men on earth, who beſt underſtood themſelves, were no greater in their own account; what do we think men are in Gods account? The numerous poſterity of Jacob have no greater Title, Iſa. 41. 14. Fear not, worm Jacob: and if that vaſt multitude, which was like the Stars of the Heavens, and the Sands on the Sea-ſhore, which cannot be numbred, be but as one Worm in his eye; what do we think is one Man?

But we are too high yet. Men in the account of God, compared with him, are not ſo much as Worms. Abſolutely, in themſelves, they are more; but compared with him not ſo much, Iſa. 40. 22. It is he that ſitteth upon the Circle of the Earth, and the Inhabitants thereof are as Graſs-hoppers; this is ſomething leſs than Worms; yet leſs in his eye, than theſe in ours.

But we yet go lower. Worms and Graſs-hoppers, tho' moſt deſpicable, are yet animate Beings; and the ſoul of the leaſt Creature, in Auguſtins account, is more excellent than the Body of the Sun. This is too high yet; p. 7What then are men in Gods eſteem? ſee ver. 15. The Nations are as the drop of a Bucket, and are accounted as the ſmall duſt of the Ballance: behold he takes up the Iſles as a very little thing. What? all the Nations of the Earth as one drop? As an Atom? What proportion then do ye think we bear to this drop, to this Atom, who are but as drops and Atoms in compariſon of all the Nations of the Earth.

Sure now we are low enough. Our thoughts can ſcarce go lower. I, but ſtay, we are not in Gods account thus much. A drop, an Atom is ſomething, tho a very little thing. But Ver. 17. All Nations before him are as nothing. Alas, where are we then, ſo near the low condition of Non-entity? Yes, and lower too; for it follows, and they are accounted to him leſs than nothing.

See then what Man is in Gods account, as leſs than that which is leſs than nothing. And can you imagine any thing in this Nothing, man, that ſhould oblige the great God to ſave him? O, ſure it is Grace, free Love; and ſuch as may aſtoniſh Heaven and Earth; that the great God, who meaſures the Seas in the hollow of his Hand, who ſpans the Heavens, and weighs the Mountains, ſhould condeſcend to do thus much p. 8for any of theſe poor deſpicable nothings: ſhould contrive their Salvation from Eternity, and ſend his Son, the Son of his Love, of his delight, to procure it with his Blood, and then admit them to an eternal injoyment of himſelf in Glory.

2. The Deformity of man as he is ſinful. We ſhewed before, man was Nothing, leſs than nothing, in the ſight of God. Now we will ſhew, he is worſe than nothing; even a deformed nothing, or rather nothing but Deformity.

'Tis true, by Creation he was a beautiful Creature, mo…lded after the Image of the firſt Beauty, bearing the ſuperſcription of God. He was then as a bright Morning Star, when he firſt appeared in the World. But he forthwith fell from his primitive ſtation, the Orb of Innocency: He fell from thence into the Puddle of ſin, into thick mire and clay, as the Pſalmiſt. Pſal. 40. 2. And being drenched in ſin, he became more deformed and abominable in the eye of God, than that which is moſt loathſom to us. The vail of Light and Holineſs, wherewith he was Beautified, being torn off the Soul, Sin beſmeared it with ugly filthineſs and pollution. The divine Light and Holineſs, which ſhined in his Soul, is vaniſhed; and Darkneſs and p. 9Deformity has ſeized on him, and overſpread him. Holineſs was the moral Form of the Soul; but now ſin gives it morally both its being and denomination. So that, what may be ſaid of ſin in the abſtract, as that it is Deformity, Pollution, Filthineſs, may be ſaid of man in the concrete, he is deformed, filthy, polluted. We have cauſe to complain of this woful change, in the words, of the Prophet, with a little variation, Iſa. 3. 24. Inſtead of a ſweet ſmell, there is a ſtink, inſtead of well-ſet hair baldneſs, and Deformity inſtead of Beauty.

Sin has left neither foreign nor foreign in the Souls of ſinners, neither Proportion nor good Complexion. The Fall put all out of joynt, and left the Soul blind, lame, crooked, diſeaſed, nay dead in ſins, &c. Theſe are the familiar Epithets which Scripture gives our ſinful ſtate.

The Viſage of the Soul is loathſomly beſpotted. Nor has Sin brought upon it ſimple Deformity alone; but, which is worſe, Uncleanneſs, ſuch as is compared to that of a removed Woman, Ezek. 36. 17. Nay the beſt thing that is in it, or proceeds from it, is but as a menſtruous rag, Iſa. 54.

I, but thô this be noiſom and unpleaſing, yet there's no danger, no Infection in it. O but ſin is a contagious Pollution, 'tis like a p. 10Plague-fore in the heart, an infectious Leproſy; it will diffuſe its malignity like the poyſon of Aſps.

I, but if a man be viſited with the Plague or Leproſy, he ſeems rather an object of compaſſion, than deteſtation; rather to be pitied than loathed. Go yet one ſtep further.

Sin is not only contagious, but a loathſom noiſom Filthineſs. The Holy Ghoſt compares it to the ſtench of an open Sepulchre, to the Vomit of a Dog, to the corrupted matter of a putrified Ulcer. Such is the temper of a Soul by ſin.

I'll go no further. It may be the hearing of theſe is offenſive; how much more to ſee, ſmell, or touch them. Yet a ſinful man is more ugly in the Eye, more offenſive to the Noſtrils, more loathſom to the Lord, than any of theſe can be to the quickeſt or moſt delicate of our Senſes.

Alas, wretched Man! how juſtly maiſt thou or I ſpeak, what Mephiboſheth uſes in complement to David, 2 Sam. 9. 8. What is thy ſervant, that thou ſhouldſt look on ſuch a dead Dog as I am?

Can any Soul expect, that ſuch a Monſter as this ſhould be the Object of any ones Love, much leſs of Gods? How hopeleſs may mans Salvation ſeem, if we p. 11look on him in this ſtate! What! is the eternal Love of God, the precious Blood of Chriſt, for ſuch a Wretch as this! Is there any thing in him, in us, to merit, to move Love? Who would not rather think, every ſon of Adam ſhould with indignation be kickt out of the preſence of ſo holy a God? Sure if there be any hopes, it muſt be from Grace, free Love, and ſuch as could no where be entertained but in the breaſt of infinite Goodneſs.

3. The Enmity of ſinners againſt God, this makes it evident beyond all exception. The Impotency and Deformity of man, in the ſtate of ſin, ſhews there is nothing lovely in him; but if there were not, yet if he had any love for God, this love, without any other conſideration, might be ſome inducement to move the Lord to love him; and ſo his love might ſeem leſs free, as having ſome motive from without.

But the caſe is otherwiſe. As there is nothing Lovely in him, ſo neither is there any Love to God; nay there is a high degree of Hatred and Enmity.

The Wiſdom of the Fleſh, the very beſt thing in man, is Enmity to God, Rom. 8. 7. And this Enmity is manifeſted in contradicting the Will of God, and running croſs p. 12to his Commands: for if this be our love to God, as the Apoſtle ſays, that we keep his Commands, 1 Joh. 5. 3. then this is Hatred of God, that we will not keep them.

And this Diſobedience of a Sinner proceeds from his Hatred of the God that commands, and not only of that which is commanded, yea rather from that than this. For what Sinner is there, who does not believe, that what the Law commnds is Juſt in it ſelf and good for us?

So that the Enmity reaches God himſelf. Who is the Lord, ſays the ſinner in his heart, that I ſhould obey him?

Further, Sinners revolt from God, and conſpire with his greateſt Enemy, joyn in confederacy with Satan. They, (as thoſe in Iſa. 28. 15.) have made a Covenant with Hell; and with Death are they at agreement. They give up their members as Weapons of Ʋnrighteouſneſs, to fight againſt God, Rom. 6. 19. It is the condition of all, by nature. Every Sinner, before the Lord conquer him by his Grace, is at open enmity with God, and does in effect bid defiance to the Almighty. The acts of his life are acts of Hoſtility againſt God. Nor is it a defenſive war only, that would be more excuſeable; but the deſign p. 13is, not to ſecure himſelf only, but to put down God, and diveſt him of his Soveraignty. This is the voice of their Hearts and Lives, We will not have this God to rule over us. Sin, where it reigns, does as much as is in its power to depoſe the Soveraign Lord of the World. It denies in effect that he is God: For that which denies his eſſential Perfections and Attributes, does deny him to be God. He that gives up himſelf to ſin, denies in a manner all his divine Excellencies, his Goodneſs, Wiſdom, Power, Juſtice, Mercy, Immenſity, Pſal. 50. 21. He would not go on in ſin, if he did not ſay in his heart that he is not the Chief Good; becauſe ſin deprives him of this Good, cuts him off from the Injoyment of it: or elſe he believes not that it will deprive him of the chief Good, and ſo denies his Truth, who has affirmed and declared it; and not believing him herein makes him a Liar.

He durſt not ſin, but that he thinks God is not preſent to ſee him; and if ſo, he denies his Immenſity. Or if he ſee him, he thinks he cannot puniſh him; and ſo denies his Power. Or if he be able, yet he thinks he will not puniſh him; and ſo denies his Juſtice. He would not turn aſide to other ways than he preſcribes, but that p. 14he thinks he either cannot direct him in the beſt way, and ſo denies his Wiſdom; or that he will not direct him to the beſt, and ſo denies his Mercy. And thus much we might ſhew of the other Divine Perfections, how it tends to deface them all.

Lo here the horrid Enmity of Sin and Sinners againſt God. They deny he is God; call him, conſtructively and in effect, a finite, a weak, a fooliſh, a falſe, an unjuſt and unmercifull thing.

'Tis true, Sinners cannot do what they ſay and wiſh in their hearts. They have not Power to undeifie God, or to deprive him of his Divine Perfections; but this does not leſſen nor excuſe their Enmity againſt him: For it is true in evil, as well as in good, Where there is a willing mind, it is accounted as if it were done.

O the horrid nature of Sin! Be aſtoniſhed, O Heavens, and be ye horribly afraid at this Prodigious Enmity, which is in the Hearts of Sinners againſt God. Why is thy wrath reſtrained? O Lord; Why does not thy Indignation break forth, and deſtroy all Sinners from off the face of the Earth? Nay, why was not Heaven and Earth annihilated at the firſt appearance of ſuch horrid Treaſon, of ſuch deſperate Enmity?

p. 15But we have not yet diſcovered the height of this Enmity. What is the reaſon, that a Sinner ſhould thus ſet himſelf againſt God? It may be, he deſpairs of Salvation, while the Almighty rules; and therefore the deſire of his own Happineſs may be the cauſe of this oppoſition; and ſo it will not be pure Enmity, but ſome Principle of ſelf-love, that may make him ſo deſperate.

It is no ſuch matter; it is not Salvation that he cares for. He ſets himſelf againſt God; not out of any reſpect to ſecure his own well-being. For whom would he advance into the place of God? 'Tis the great enemy of his Salvation, Satan, 2 Cor. 4. 4. 'Tis he, who by the conſent of Sinners is the God of this world; 'tis he they would have to rule in and over them, Eph. 2. 2. They are Children of obedience to him, but of diſobedience to God, and will be ſo, tho' they periſh for it.

Here then is the height of the Sinners Enmity againſt God. They had rather periſh Eternally under the Soveraignty of Satan, than be happy in ſubjection to the Scepter of God. Nay, ſinners would perſiſt in the height of this Enmity, and therefore reject all motions of Reconciliation, tho' the Lord condeſcend to beſeech p. 16them, with all moving arguments, to be reconciled, 2 Cor. 5. 20. They deſpiſe Salvation, and the means that tend to it. They manifeſted it, by crucifying the Lord of Life, when he came on purpoſe into the world to bring Salvation. Come, ſay they, this is the Heir, Mat. 21. 38. We cannot reach the Father, he is too far above us; but we have a fair occaſion to ſhew how well we wiſh him. This is the Heir, here is his Son, his only Son, the Son of his Love and Delight, come let us kill him: and ſo they did; and ſo would other Sinners do, if they were in the ſame circumſtances with thoſe that did it. And there are thoſe, who Crucifie again the Lord of Life. And what do we leſs in venturing upon ways of ſin? ſince this is it which firſt crucified him. This is the deſperate diſpoſition of all Sinners in the ſtate of nature. We had ſo continued to Eternity, if the power of Grace had not broke in upon us, and drawn us to terms of Reconciliation.

And this being our State and temper naturally, can you think there was any thing in us, that could have moved the Lord to ſave us? What? can Hatred, ſuch deſperate Enmity, ſuch prodigious Malice againſt the Lord, move him to love us? p. 17O, if free Grace had not moved it ſelf, we had perſiſted in our oppoſition againſt the Lord; and had been eternally miſerable, as thoſe deſerve to be, who are found fighters againſt God, and open Enemies to him.

There are other Demonſtrations, that Salvation is of Grace only, which may be drawn from God himſelf; the conſideration of his Allſufficiency, Soveraignty.

(1.) The Allſufficiency and independency of God. He ſtood in no need at all of man, either for Happineſs or Glory, the leaſt degree of either. He had been eternally as happy, as glorious, if man had never been, or been ever miſerable.

1. In reſpect of Happineſs. He was perfectly, infinitely happy without us. He did not expect, he could not have the leaſt Degree of it from us. All degrees, all Fulneſs of it was in himſelf, before we had a being. The Divine Underſtanding was infinitely pleaſed and ſatisfied in the Contemplation of himſelf, the firſt Truth. The divine Will took infinite contentment and complacency in the injoyment of himſelf, the chief Good. The Object here was infinite and glorious Excellencies; and the Acts were infinitely perfect; and the Iſſue thereof muſt p. 18needs be infinite Happineſs, both formal and objective. Chriſt, the Eternal Wiſdom of the Father, thus expreſſeth it, Prov. 8▪ 22. 30. Here are the mutual delights of the Father and the Son; thoſe injoyments, which hold forth the higheſt degree of Happineſs, before any creature had being. The Son was the Fathers Delights foreign daily, every moment, without the leaſt intermiſſion; and rejoyced, the word is foreign was laughing before his face. Thoſe happy ſouls, who are already admitted into the glorious Preſence, may gueſs, tho not comprehend, what happineſs there is in thoſe delights: we are in the dark, and can neither expreſs nor conceive how much it is; but tho we cannot conceive how great that Happineſs is, we may eaſily apprehend, that it cannot be made greater by any creature.

Beſides, Happineſs muſt ariſe from Union with ſome good, or the injoyment of it. Now all Goodneſs in Perfection, is included in the divine Being; and whatever good is in the creature, it is but an imperfect participation of that Primitive Goodneſs, or rather but a dim reſemblance of it. And ſhall we think that there can be any addition to his Happineſs from that which is ſo imperfectly without him, p. 19when all Excellencies are perfectly, eminently, infinitely in himſelf? Shall the Ocean of Bleſſedneſs ſeek an increaſe from that which is leſs than a Drop? Or the Sun of Glory borrow luſtre from a Glowworm, a dim Spark? Or the Univerſe of all Happineſs greaten it ſelf by a Point, a Mote? No, the Lord was Bleſſed for ever, before man was in being; and he had been Bleſſed for ever, if man had never been. And if nothing had moved the Lord to ſave him, but a deſign to add to his own Happineſs, none of the Children of men had ever known Salvation.

2. In reſpect of Glory. The Lord does not depend upon man more for Glory, than Happineſs. He had been as Glorious, if we had continued in the State of Non-entity, or if we had Periſhed in our Sin, and ſunk into Miſery. It's true, we ſay the Lord glorifies his Mercy in our Salvation; but this is ſuch a Glory as he might have wanted, and yet have been no leſs Glorious. To clear this a little. The Glory of God is Eſſential or Relative. Gods Eſſential Glory is thoſe infinitely glorious Perfections and Excellencies which meet in the Divine Eſſence. This is that Glory, which no mortal eye ever ſaw, or can ſee. When Moſes deſired to ſee p. 20his Glory, the Lord ſays to him, Thou canſt not ſee my face and live, Exod. 33. 18, 20. The …ace is the Seat of Beauty, where all the lines of Perfection do concenter, where all the rays of Glory are united. Theſe we can no more behold in his face, than a lump of Snow can ſuſtain the united vigor of the Sun-beams at noon day.

When the Queen of Sheba had ſeen the Glory of Solomon, it's ſaid there was no ſpirit in her, 1 King. 10. 5. The Soul, or Spirit in her (as in others) has a ſtrong inclination to unite with that which it apprehends to be moſt good; and beholding ſomething tranſcendently better without, than in the Body, ſeemed willing for that time to leave the Body, that it might enjoy and cloſe with what was more excellent. If the Lord ſhould unvail himſelf, and let us have a clear ſight of his glorious Excellencies, as they ſhine in himſelf; the Soul would leave the Body, the Union between them would be diſſolved; the ſpirit would be wrapt away with ſuch a ſight, and leave the Body dead. This may be the reaſon of what the Lord ſaid to Moſes; No man can ſee my face, i. e. my Eſſential Glory, and live.

Further, the Eſſential Glory of God is God himſelf, and therefore both Infinite p. 21and Eternal. It is Infinite as he is, and to that which is Infinite nothing can be added, it can no way be greater than it is already. It is Eternal too, and ſo before any thing was created, and conſequently no way dependant on the Creatures. By which it is manifeſt, that eſſential Glory is not at all increaſed by working mans Salvation

For Relative Glory, that indeed depends on the Creatures. But the Lord had been as glorious in himſelf, if this Glory had never been, as will appear from the Nature of it. The eſſential Attributes of God are his divine Perfections, abſolutely exiſting, without reſpect or relation to the Creatures. Relative Attributes are thoſe eſſential Perfections, as manifeſted to the Creatures, or rather the Manifeſtation of them. If then Eſſential Glory be the luſtre of thoſe eſſential Attributes, as ſhining in the divine Eſſence, which we ſhewed before, it muſt follow, that Relative Glory is that which reſults from the Manifeſtation of thoſe Perfections to the Creatures. For example, Relative Mercy is the Manifeſtation of eſſential Goodneſs in the Salvation of the Elect; and Relative Juſtice is the Manifeſtation of eſſential Righteouſneſs or Juſtice in p. 22the Condemnation of the Reprobate.

Now God had been as glorious in himſelf, if he had never made known his Mercy or Juſtice to the World, if there had been no World, no Creatures made, to manifeſt theſe to, if there had been no Men or Angels to take notice of them. For, is the Sun made more ſplendid or beautiful by our beholding of it? No, it would be as glorious, if no Eye ever ſaw it. Did the Iſraelites eating Manna add any ſweetneſs to that pleaſant food? no ſure, it had been as ſweet in it ſelf, if no Palate had ever taſted it. Even ſo the Lord had been as powerful, if he had never created the World; no leſs merciful in himſelf, if he had never ſaved any, if there had been none to ſave; no leſs righteous, if there had been none to condemn, if he had never condemned any.

But becauſe this may ſeem ſtrange, and ſome may ſtick at it, let me add a Reaſon for it. The Manifeſtation of his Attributes to the World is a free Act, a tranſient Act. It is a certain rule in Divinity, Quicquid Deus operatur ad extra liberè fit; every Act of God terminated on the Creatures, is a free Act. A free Act is that which may be done or not done. So that it was in the choice of p. 23the Divine Will (before it had determined it ſelf) to manifeſt Mercy, or not to ſhew it; to ſave man, or not to ſave him, to make him, or not. But if Salvation did add any thing to the Glory▪ of God, our Salvation had been a neceſſary, and not a free Act; becauſe without it the Lord had wanted ſome degree of Glory, and ſo had not been moſt glorious, moſt perfectly ſo, and conſequently not himſelf.

Hence it is evident, that the Lord did not ſtand in need of our Salvation, to make him more glorious any way. He was infinitely glorious from Eternity; but theſe Manifeſtations of himſelf are in time, therefore can add nothing to his Glory, which was infinite before all time. The reaſon why he revealed his Mercy in ſaving man, was not becauſe this was needful to make himſelf more glorious. We muſt, as Chriſt ſhewed us, find the reaſon of it in his foreign, the good pleaſure of his Will, Mat. 11. 25, 26. foreign; this was the reaſon of it, Thy good pleaſure. And to this the Apoſtle leads us, Eph. 1. 5, 9.

'Tis true alſo, we are ſaid to glorifie God by our Services, by the Acts and Exerciſes of Holineſs, Pſal. 50. 23. and p. 24Joh. 15. 8. But how is this to be underſtood? even as he is ſaid to glorifie him ſelf, when he manifeſts to us that he is glorious. So we are ſaid to glorifie him, wh…n we acknowledge that he is Glorious, when we give a teſtimony to his glorious Perfections by word or deed. But neither his Manifeſtation, nor our Acknowledgment, does add to his Glory. He ſhews it, we take notice of it, but neither of theſe imports any addition to it. Hence Pſal. 16. 2. My goodneſs extendeth not to thee. If our Apprehenſions of God were as high as their Object; if our Affection to him were more than that of the Angels; if all our Prayers and Praiſes were Raptures, and all our Performances ſerued up to the higheſt degree of Perfection that a created being is capable of: yet were we in this reſpect unprofitable Servants; the Lord upon this account would have no advantage by us: for as Eliphaz ſays to Job, Ch. 22. 2, 3. Can a man be profitable unto God, as he that is wiſe may be profitable unto himſelf? Is it any pleaſure to the Almighty, that thou art righteous? &c. No, the Lord may glorifie us, but he gains no glory by us, that is any advantage to him. He ſtands in no need of us to glorifie him; he had been as glorious p. 25if we had periſhed, or if we had been nothing. Therefore what Motive can there be in or from us, to oblige him to ſave us?

(2.) The Soveraignity and Dominion of God over his Creatures. As in reſpect of his Alſufficiency, he ſtands in no need of us; ſo in reſpect of his Soveraignty he ows us nothing; he is no way ingaged to us, or obliged by us: but may do what he will with us, either to ſave or not to ſave us. So it ſtands with us clearly, if we conſider his Dominion over us, in antecedence to his Purpoſe and Promiſe.

1. For he might have been ſatisfied in the ſole injoyment of his bleſſed ſelf, and never have vouchſafed a Being, much leſs Salvation and Glory, to any Creature.

2. Or if he would manifeſt himſelf to the Creatures, he might have formed more excellent Creatures, and more fit to be the Objects of his great and tranſcendent Love: for he did not act as a natural Agent ad ultimum ſui poſſe, to the utmoſt of all his Power.

3. Or if the Divine Will would determine it ſelf to give a Being to thoſe very Creatures that are now exiſtent; yet there was no neceſſity that he ſhould ſave any of them. He might have annihilated p. 26them, without any ſhew of Unrighteouſnes: For who can ſay unto the King of Kings, What doſt thou? Dan. 4. 35. might he not do with his own what he will?

4. Or if he would manifeſt his Love and Goodneſs in the Salvation of any that he had Created; yet who would not think all the Angels (thoſe ſometimes glorious Creatures) more capable of it, than any of the Children of men?

5. Or if unworthy Man muſt be the Subject of it; yet why ſo many men? He might have made fewer Veſſels of Mercy, than are now formed by it, to be for eve… filled with it.

6. Or if he would pitch upon ſo many▪ yet why upon th…ſe who are now ſet apar… for Salvation, rather than thoſe who are paſt by? Why are theſe choſen, and the other left? Why are theſe Veſſels of Honour rather than the reſt, when all were of the ſame Clay, formed by the ſam… hand? Rom. 9. 25. There's no Reaſon ca… be given, but his good pleaſure, his mee… Grace. And, O what beams of this glorious Grace do break forth from this Conſideration! What! muſt Men be choſe… from all other Creatures to be the Object… of Gods peculiar Love? Will the Lord p. 27vouchſafe the eternal Enjoyment of Himſelf to none but Men alone of all lapſed Creatures? Lord! what is Man that thou art mindfull of him, or the Son of Man that thou viſiteſt him!

And how exceedingly does this endear Free Grace, that any of us ſhould be ſeparated from the reſt of periſhing Sinners; that we ſhould be Veſſels of Mercy, when others are Veſſels of Wrath! Lord, what are we, or what are our Fathers? Why haſt thou revealed thy ſelf to us, and not to the World? Even ſo, Lord, becauſe it pleaſed thee? No other Reaſon can be aſſigned, but meer Grace. There needs no more, to demonſtrate that Salvation is to be aſcribed to Grace only.

1 Ʋſe. This condemns their Doctrine, who will have us ſaved rather by Free-Will, than by Grace; which will have the Text inverted, and read thus: By Free-will are ye ſaved, not by Grace, but of your ſelves.

This has too many Patrons, and thoſe of greateſt Name and Ability amongſt the Oppoſers of Truth. It's the capital Errour of the Remonſtrants, the Foundation of their other Opinions that concern Grace, and with which they all ſtand or fall. p. 26duplicate page p. 27duplicate page p. 28The Socinians, and the worſt among the Papiſts, the Jeſuits, joyn with them, all following Pelagius, condemned by the ancient Church as the Enemy of the Grace of Chriſt.

That we may the better underſtand them, and what in them is to be condemned and avoided, let us ſee, (1.) What Grace they own and count ſufficient: for ſomething they muſt own under this notion, who will not plainly renounce the Goſpel. (2.) What they aſcribe to Freewill. (3.) What is the Tendency of their Principles. (4.) What they object againſt the Doctrine of Free-Grace.

I. For the firſt. They count no Grace neceſſary to bring a Sinner into a ſaving State, and continue him in it; but that which they call Morall Grace or Swaſion. This conſiſts in a preſenting of the Object to the Will, with Motives and Arguments to embrace it. Or thus, in a Propoſal of our Duty, with rational Conſiderations to move him to yield to it, leaving us to do as we pleaſe. For Example, To turn from ſin to God, and to Believe in Chriſt, are Duties propounded in the Goſpel; the advantage of yielding hereto, and the danger of refuſing, is there declared; p. 29and ſo it is left to the Sinners choice, whether he will comply or no.

This is all the Grace which the Lord affords to ſave us. It amounts to no more than a moral Excitement, or a rational Propoſal. This Propoſal is made with ſome light, tending to excite Affection. If it were altogether in the dark, it would be in effect no Propoſal. Whether this Light be natural, or ſupernatural, they are not agreed. Som…, and thoſe moſt followed, would have the Light of natural Reaſon ſufficient. Others would rather have it counted a Light from the Spirit. But all agree, that it is no ſpecial Illumination, but a common Light, vouchſafed to all under the Goſpel; and ſo ſuch as thoſe have, who live and dye in the groſs Darkneſs of Ignorance and Wickedneſs, they muſt not by their Principles deny to Heathens. And thoſe, who will have it called the Light of the Spirit, count it as weak and powerleſs as natural Light, i. e. of no more power and efficacy to determine or ſway the Will, than the Light of Reaſon; no, nor ſo much as ſome Dictates of Reaſon are commonly thought to have. The difference is ſo little (if there be any) as to the thing it ſelf, that thoſe who call it the Light of the Spirit, ſeem but to give p. 30it that Name and Title, to decline the Odium of aſcribing nothing at all to the Spirit of Grace. However a common propoſal, with ſuch light, made in the Goſpel unto Sinners, is all the Grace which they count needful.

1. They deny eternal Grace, i. e. all Free Mercy in God to any particular perſons from Eternity. According to them, he had no Mercy, no purpoſe of it for any, but what he was obliged to by the foreſight of the good uſe of Free-will. This is no Free Mercy, and ſo no Grace.

2. They deny all habitual Grace, which is not of our ſelves. They will have no ſuch thing wrought in us by the Spirit of Holineſs. All gracious Qualities or Principles, planted in the Heart by the Spirit, they reject under the notion of infuſed habits.

3. They deny actual Grace, i. e. any operation of the Spirit to determine the Will. All gracious influences whatever that will or can certainly incline it to act, or incline it any more to act than not to act. Grace, with them, only propoſes to the Will, and leaves the determination to it ſelf; it muſt be left indifferent to act, or not to act, as it likes.

No other Grace, than this of propoſing; p. 31none, habitual or actual, was deſigned for any Perſon in the eternal Counſel of God, or purchaſed for any by the Blood of Chriſt, or adminiſtred to any by the Spirit of Grace. It is enough that it be propounded to the Will to turn to God, and Arguments offered to that purpoſe, ſuch as the Goſpel contains, and are managed in the Miniſtry of it. So that all the Grace, which they count neceſſary, is no ſpecial, ſufficient Grace.

1. It is no ſpecial, but only common Grace, afforded equally to thoſe that are damned, as to any that are ſaved. No other Grace, than that which ſuffers the far greateſt part of thoſe who partake of it to periſh eternally. That Grace, wherewith any man may be damned, as ſoon as ſaved. If any be ſaved in their way, it is without ſpecial Grace. It is ten to one, for any Grace the Lord vouchſafes to Sinners, they will never be ſaved.

2. It is not ſufficient Grace, unleſs Nature has Power enough for Saving Acts, without the leaſt acceſs of Strength from Grace: for their Grace gives not the leaſt degree of Strength to the Will; but only rouſes its native Power: as Dalilahs voice gave Sampſon no more ſtrength, when ſhe p. 32ſaid, The Philiſtins are upon thee, but only excited him to uſe the ſtrength he had▪ When they will have this ſwaſive Grace to be ſufficient, they commend not Grace at all, but magnifie the Power of Nature, as being great indeed, when it needs ſo little help for Acts of the higheſt quality and importance. If any be ſaved in their way, it muſt be without any Grace ſufficient to Salvation.

3. It is not effectual Grace. This is plain by the former. There can be no pretence that that will be effectual which is not ſufficient. But ſuppoſe it were ſufficient, (as they without ground would have it accounted) yet it is not of it ſelf effectual. The Efficacy of it, by their Doctrine, is not from its own Nature and Vertue, nor from the Spirit of Grace, but from the Will of Man. If he will, it is efficacious; if he will not, it is of no Effect. So that, if it ſhould prove Effectual to ſave any; yet that is to be aſcribed to Free Will, and not to Grace; to that which makes it Effectual, when otherwiſe it would be of no effect.

In ſhort, it is not ſaving Grace, tak… it in any of their Senſes. As Saving Grace is peculiar to the ſaved, ſo it is far from being ſaving. In this reſpect it is p. 33no more ſaving than damning, if ſo much, ſince the moſt incomparably that have it are damned.

Or if we take ſaving Grace for that which is ſufficient for Salvation, it is not ſaving, unleſs there be a Power in mans degenerate Nature to ſave it ſelf; Power enough in the worſt for ſaving acts, ſuch as needs nothing but exciting.

Or if we take it for that which is Effectual to Salvation, it has no ſuch Efficacy from it ſelf or from God; it is only from the Will of man that it is effectual to Salvation, if ever it prove ſo. So that in their way, either there is no Grace at all that is ſaving, or none that is ſaving at a better rate than the Will of man can make it ſo, when it has no ſaving vertue of it ſelf, or from God.

There needs no other Arguments againſt this Doctrine, no Artifice to ingage us againſt it, but a true and plain diſcovery of it. If we be ſaved by Grace, this Doctrine tends to lead us out of the way of Salvation.

II. Let us ſee what they aſcribe to Free-will. And that in general is a Power to be willing or unwilling, as to any Motion that is made, any Object that is offered p. 34to it. It has a Power of it ſelf, and by its own natural Conſtitution, either to chooſe or refuſe, either to imbrace or reject whatever Object is propounded, however it be propounded. The Will, they ſay, is never determined ad unum, never ſo ſet upon one thing good or bad, but that by rational inducement, i. e. by Motives and Arguments, it may be led to the contrary; and never ſo moved by ſuch inducements, but that it may reject the motion. Never ſo ſet upon Sin, but that by ſwaſive Propoſals it may be moved to leave, not only the Acts, but the State of Sin: nor ever ſo moved by that, or any thing elſe, but that it may repell the motion, and quite ſtifle it.

We may view it more diſtinctly in theſe two branches.

(1.) A Power to chooſe whatever good is offered. They will have it able of it ſelf to imbrace any good Object of what Nature ſoever; not only natural or moral but what is ſupernatural, of the higheſt Nature and Quality; and the imbracing of it ſaving, ſuch as will paſs a man into a ſaving State. It has a Power to repent of ſin, to believe in Chriſt, to turn to God, to love, fear and delight in him. p. 35Not only a capacity, but an active Power for theſe, &c. Only theſe things muſt be propounded to it with ſome clearneſs and earneſtneſs, as the Goſpel propounds them to all under its Miniſtry. And that ſuch a Propoſal is required ſignifies no inability in the Will it ſelf for theſe great things: for the moſt ſufficient Faculty imaginable cannot act upon an object that it diſcovers not; and the Faculty of greateſt Power may, in ſome caſes, need exciting. And ſo it is requiſite the will have Light to diſcover its Object, and ſome Arguments to commend it, at leaſt when the Soul is under the diſadvantage of rooted prejudices, or habitual and inveterate wickedneſs.

However, all the help they think needfull for the Will, is ſo far from denying its Power and Sufficiency for thoſe great concerns of Salvation; that it ſuppoſes the Will to have it in and of it ſelf, if ſaving things be but repreſented to it as neceſſary and worthy of its choice and embraces.

(2.) A Power to refuſe any Object, however it be offered, with what advantage ſoever it be propounded by the Spirit of God, or the Miniſtry of man. For the Liberty, p. 36they make eſſential to the Will, conſiſts, they ſay, in an indifferency, either to chooſe or refuſe, either to act or not to act. And it muſt be left indifferent in all caſes; ſo that nothing in Heaven or Earth can determine it, but it ſelf. God himſelf they ſay cannot without fail determine it to the choice of this or the other without deſtroying it. Voluntas hominis ad actus ſuos motione irreſiſtibili determinari non poteſt ne ab ipſo Deo quidem. (Syn. Dor. 212.) He cannotVid. Ames reſcript. p. 129. incline the will irreſiſtably, he cannot by any Divine Motion of unwilling make it willing. Whatever Power he does or can put forth for this purpoſe, the Will may and can reſiſt it and render it of no effect. If the Lord do deſire and intend to Convert a Sinner, and do what can be done by the Power of his Grace in order thereto; yet the Will may hinder him. Take it in their own words, A man may hinder his own regeneration, when God has a mind to have him regenerated, and it is his will to regenerate him, Coll. Hag. 282. Corvinus (the moſt ſubtile and cautious of their writers) ſays expreſly, Poſitis omnibus ad agendum Vid. Hickm. p. 33.requiſitis, &c. when all p. 37the Operations of Grace in order to Converſion are paſt upon the Will; yet it is ſtill in the free power of the Will to convert or not to convert it ſelf. So that, when God has done his utmoſt to bring a Sinner into a ſaving State; yet it is in the power of the Will to defeat and hinder him. In plain terms, when God has done what he can, the Will may do what it liſt. They will have the Will to be ſo free, as that it can be under no neceſſity of any ſort, not only ſuch as is natural, or compulſive, or abſolute, which is granted; but ſuch as is only reſpective▪ and that in reference to God himſelf. So that …f it be needfull in reſpect of the Decree and Purpoſe of God, or in reſpect of his Will and Deſire, or in reſpect of his Word and Ingagement, or in reſpect of his Deſign and Intention, that the Will ſhould move this way and not the other; yet it may incline and determin it ſelf the other way; and ſo may act counter to God in …heſe his Concerns, defeat him in them …ll, and carry it againſt him. The Pur…oſe, the Promiſe, the Providence, the Grace of God, the Undertaking of Chriſt, …he Operations of the Spirit, may be fru…rated unavoidably by mans Will. So great p. 38a Power they give it. The Lord ſhall not have his Will, nor make good his Word, nor make his Grace prevalent, nor accompliſh his greateſt Deſigns, if mans Will comply not; and it is never under any neceſſity to comply, but may always reſiſt, when the Lord has done what he can to bring it to a complyance. This is the true Viſage of their Doctrine, if you will ſee it plain and naked. There needs no ill Language to render it ugly.

But as to our preſent Purpoſe. The firſt Branch of this Power, aſcribed to the Will▪ makes the Grace, which we ſtand in moſt need of, to be needleſs. For if the Will can embrace any Object in order to Salvation, upon a common propoſal; there needs no Strength from Grace to enable it.

The other Branch makes all the Grac… they own, to be fruitleſs, of no effect, … meer Cypher, which ſtands for nothing does, can do nothing but at the deſcretion of Free-will. For the Will, when the Object is propounded, with what advantage ſoever the Propoſal be made, can always reſiſt and reject it utterly. So that the Grace of God comes to nothing, at the meer humour of mans Free-will.

p. 39By the former Branch of the Will's ſufficiency, the Power, in matters of Salvation, is from Free-will, and not from Grace: for their Grace gives it no Power at all, but ſuppoſes it there already.

By the latter Branch, the Act, in the concerns of Salvation, is from the Will, not from Grace: For Grace leaves the Will indifferent to act or not to act; and therefore its acting is no more from Grace than its not acting; its accepting of Chriſt no more from Grace than its rejecting him.

Now if both the Power and the Act, in the concerns of Salvation, be from Free-will, and not from Grace; then it is by Free-will, not by Grace, that we are ſaved.

III. Let us view the Import and dangerous Tendency of this Doctrine; and then you will ſee ſufficient Reaſon to reject it. Every particular will be an Argument againſt it; and the particulars are very many.

(1.) They make no Grace needfull, but what was acknowledged by thoſe Perſons who were condemned by the Ancient Church as Enemies of the Grace of Chriſt. Pelagius, the Patriarch of the Aſſerters of Free-will, to the prejudice of Divine Grace, p. 40acknowledged not only a Natural, but a Doctrinal Grace, viz. the Word of God diſcovering and propounding that which is good, and perſwading Sinners to embrace it; ſuadet omne quod bonum eſt, it perſwades to all that is good. Here's the ſwaſive Grace of his Modern followers. Nay, he went further, and not only required an external Propoſal of the Object, in the Miniſtry of the Word; but acknowledged an inward Operation of the Spirit, for inlightning the Mind, and exciting the Affections; Nos ineffabili dono gratiae coeleſtis illuminat, He inlightens us with the unſpeakable Gift of his heavenly Grace; futurae gloriae magnitudine & praemiorum policitatione accendit: He inflames us with Promiſe of Rewards and the greatneſs of the future Glory, and excites the ſtupid Will, by the Revelation of Wiſdom, to Deſires after God. Some of his late followers think it not fit to come ſhort of him in this, but ſeem to require ſome act of the Spirit to inlighten the Mind, and to ſtirr up the Affections. But others of them, moſt applauded and followed; deny all Neceſſity of any immediate Illumination by the Spirit; and tell us, That every one who has the uſe of Reaſon, may, p. 41without any ſpecial inward Light, very eaſily apprehend whatever in Scripture is neceſſary to be known or believed. Epiſcop. And that no immediate Operation of the SpiritDe Perſpicuit. Script. theſ. 1. & 3. upon the Mind or Will, is needful for any one that he may Believe. Id. in Syn. Dor. p. 200. So that no Grace is needfull with theſe men, but only an external Propoſal by the Word: for what the Word propounds may, without the Light of the Spirit, be ſufficiently underſtood and offered to the Will: and the Will, they ſay, has unqueſtionably power to embrace whatever is ſo offered by the Underſtanding. If any thing could hinder the Will from embracing the Good propoſed, it muſt be ſome Corruption in mans Soul, ſome ſtrong Prejudices or vicious Habits determining the Will unavoidably to that which is evil: but no ſuch thing can be admitted, as they ſtate the Wills liberty. For, as no power of Grace, no Operation of the Spirit can determine the Will irreſiſtibly to that which is good, but when it has done its utmoſt, the Will remains free to the contrary evil: ſo no power of Corruption can determin the Will to any evil, but p. 43it will remain free to chooſe the contrary good propounded to it.

The Will of fallen Man, notwithſtanding any ſuppoſed Corruption in the Soul native or acquired, ſtill retains its primitive Power intire; only it is under ſome Impediment as to the Exerciſe of it, there is one thing wanting which hinders it from acting, it cannot act without an Object. And this ſignifies no defect or weakneſs in the Will: for the moſt perfect Faculty of Man or Angel in Heaven muſt have a… Object that it may act. Now the Object is offered in the Goſpel, and the Propoſal o… the Object by the Goſpel, with the Motives and Arguments there contained, i… all the Grace, all the ſupernatural Ai… and divine Aſſiſtances, which they thin… requiſite to help the Will, to believe and turn to God. This is to aſcribe leſs t… Grace than the old Pelagians did, who ye… were branded by the Church as the capital Enemies of ſupernatural Grace, an… upon that account ſcarce thought worth… to be called Chriſtians.

(2.) By their Doctrine, Grace is give… according to Merit. This was the moſt leprous part of Pelagianiſm, which the ancient Church had in … greateſt deteſtation p. 42and for which Pelagius himſelf had been Anathematized, branded with the higheſt Cenſure, by a Synod in Palaeſtin, but that he pretended to renounce it.

Yet Merit, in the ſenſe of that Age, was a far leſs thing, and much more tolerable than the Papiſts merit of Condignity. It was not only a good work, of ſuch value and worth in it ſelf, as that a Reward ſhould be due to it in Juſtice; but Merit, as they underſtood it, was any good act which a man did of himſelf, upon the account of which Grace was vouchſafed. This Bellarmin himſelf acknowledges, however he was concerned to deny it. The Fathers (ſays he) underſtood Grace to be given according to Merit, when any thing is done by our own ſtrength, in reſpect whereofDe Grat. & libr. arbit. l. 6. c. 5. Grace is given, altho' it be no Merit of Condignity.

And in this ſence of Merit, the modern Aſſerters of Free-will would have all Grace given, according to Merit. How univerſal ſoever they make Grace to be, yet no man ſhall have it unleſs he merit it. That Grace may be Univerſal, they will have it communicated both to thoſe that are without the Goſpel, and to thoſe that enjoy p. 44it. For thoſe who have not the Goſpel, he is ready to give all of them the Grace of the Goſpel, if they will uſe the Light of Nature well; and he does give it actually to thoſe, who by the good uſe of their Free-will, make ſuch an improvement of natural Light. Here the good uſe of natural Light is a good act; and upon the account of that, the Grace of the Goſpel is given, i. e, this Grace is given according to Merit, in the ſenſe of the Fathers, who counted it ſo execrable to have it given according to Merit. Thoſe (ſay the Remonſtrants) whom God calleth, and to whom he does vouchſafe the Grace of Preaching, we confeſs, for the moſt part, to be ſuch men, that their Vertues do deſerve no leſs. Epiſt. contr. Walach. p. 44.

For thoſe who have the Goſpel, God is ready to give further Grace to them, if they would be worthy Hearers, as they may be, if they would uſe their Free-will well in hearing. But there are ſome worthy hearers of the Goſpel, and ſome unworthy, ſays Corvinus; and ſufficient Grace is not given to all promiſcuouſly who hear, ſed iis qui digni ſun… evangelii auditores, but to thoſeIn Twiſs. 387. who are worthy hearers. Which p. 45is in effect, as tho' he ſpoke out, and ſaid, It is given according to Merit, which is all point blank againſt the Apoſtle, 2 Tim. 1. 9. Tit. 3. 4.

This they extend to the Fountain of all, the eternal Purpoſe of God. All the Grace, which is comprized in the Election of Grace, will be ordered according to Merit. Election of particular Perſons depends upon their Faith or Works foreſeen. The Lord foreſees who will believe, and becauſe they will believe, upon the account of this good act he does elect them; ſo they are elected according to Merit. But does he not purpoſe from Eternity to give Faith in time? No, by no means; for if he had decreed this, they would be under ſome Neceſſity to believe; and ſuch Neceſſity is not conſiſtent with the Liberty of mans Will. Therefore it muſt be left to their Free-will whether they ſhall believe or no: and when God foreſees that they ſhall make ſo good uſe of their Free-will as to believe, then upon that account he elects them. In plain Engliſh, he chooſes thoſe, whom he foreſees will merit the Election of Grace by the good uſe of Free-will.

Nay, all the Grace, in the great and p. 46precious Promiſes, and in the whole Covenant of Grace, will be according to Merit. For they will have the accompliſhment of all ſuſpended upon ſome Condition; ſuch a condition, as is to be performed meerly by the power of Free-will, aſſiſted by no Grace at all, but that gentle excitement which they call Swaſion, which enables not the Will to perform the Condition, but plainly ſpeaks it able before hand. Such a condition performed is indeed a Cauſe, a moving and engaging Cauſe, and no leſs Merit, than that which the ancient Church condemned in Pelagius. For it is a good Act performed by our own ſtrength, upon the account of which the Grace of the Covenant is vouchſafed, which a Jeſuit will not deny to be the Merit that is under the Curſe and Execration of Synods and Fathers twelve hundred years agoe. Their other Principles overthrow the Grace of God, and lay it proſtrate; but this quite deſtroyes it, and makes it no Grace, if the Apoſtles arguing be good Reaſon, Rom. 11. 6.

(3.) This Doctrine (which owns no more Grace, and aſcribes ſo much to Free-will) makes God not to be the worke… or real Cauſe of the ſpiritual and ſaving p. 47bleſſings of Converſion and Regeneration, nor the Author and Giver of Faith, Repentance, Holineſs. Theſe are rather to be aſcribed to Man, than unto God. This will appear,

1. In general. Converſion, Regeneration, Sanctification, Perſeverance, and what elſe of this nature is required to our Salvation, is to be attributed to a mans ſelf, more than the Spirit of Grace; they are the Effects and A…chievements of Free-will, rather than of Grace.

A man Converts and quickens himſelf, Regenerates and begets himſelf, Creates himſelf ſo far as he is a New Creature, and upholds himſelf when he is created. This ſeems ſtrange and uncouth (not to ſay abſurd and horrid); but there is plain Reaſon for it, ſuch as may convince any who will yield to evident Reaſon.

Grace, however conſidered, (either in Election, or Redemption, or the Holy Spirits Operations) does no more for the quickening and Regenerating of thoſe who are converted, than it does for thoſe who are never converted; therefore it is not Grace, but ſomething elſe, that does the work. If the Lord had done no more for the making of this World, than for making p. 48of other Worlds that were never made, the Creation of the World could never have been aſcribed to him. If Chriſt had done no more to raiſe Lazarus from the dead, than he did to raiſe others who continued dead in their Graves, he could not have been ſaid to raiſe him to Life. He that does no more towards the effecting of a thing, than when it is not done at all, he cannot be ſaid to do it. Now Grace does no more for the quickening of thoſe that are alive to God, than for thoſe who are ſtill dead and will be ſo for ever. Therefore it is not Grace that does the work; it muſt be aſcribed to ſomething elſe, not to the Spirit of Grace, but to a mans ſelf, and his own Free-will.

This is evident in the Nature, viſible in the very Complexion of their Moral Grace. This (which is all the Grace they own) conſiſts in Swaſive Propoſals. Now he that only perſwades or propounds the doing of a thing, does not thereby do it at all, but would have you to do it your ſelves, and ſuppoſes you can if you will. So that this is the plain Import of their Doctrine, that men can convert and quicken themſelves, and do it if it be done. However any be ſaid to be born of God, p. 49yet they may beget themſelves. However they be ſaid to be the Lords Workmanſhip, created of Chriſt Jeſus unto good works, ver. 10. yet they are their own Workmanſhip, and make themſelves new Creatures. However the Apoſtle ſaith, ver. 1. You hath he quickned, yet indeed they raiſe themſelves to life. And ſince they do it themſelves, to themſelves they may in all reaſon aſcribe it, and accordingly glory in it. The Crown is not to be caſt at the ſeet of him who ſits on the Throne. Grace is to have neither Throne nor Crown; that is to have the Crown which does the work; Free-will does it, and this muſt wear it.

2. More particularly, it is manifeſt, that they make not God to be the real cauſe of thoſe ſaving works, or the giver of thoſe Spiritual Bleſſings; becauſe by their Doctrine neither the Power nor the Act can be aſcribed to him: For they ſay he does nothing to this purpoſe but by vertue of Moral Grace: And it is evident, that this, or He by this, gives neither the Power nor he Act, &c.

(1.) Swaſive Grace, or the Lord by ſwa…ive Propoſals, gives no man power to be…ieve or turn to God; it rather ſuppoſes p. 50that he has it already before or without this Grace. The vertue of it (of all the Grace they own) is only that of Advice or Suaſion; and no man reaſonably perſwades or adviſes another to be able, but only to be willing to uſe what already he has. He that holds forth a Light to a Man lying on the ground, and moves him with Arguments to riſe and walk, does not thereby give him Legs and Strength, but ſuppoſes he has theſe already, if he would uſe them. He that only ſhews another what he has to doe, and offers reaſon to perſwade him to do it, not taking any other courſe to ſtrengthen him for it, takes it for granted that he is afore-hand able for it. Now this is all that their Moral Grace pretends to; it ſhews the Sinner that it is his Duty to turn to God, &c. and uſes Arguments to move him to it, but gives no other ſtrength for it than what this Advice includes, which as Perſwaſion or Advice does indeed give none at all, but plainly ſuppoſes it in being▪ They ſay, a Sinner, under the Influence of this Moral Grace, is able to Convert and Regenerate himſelf, to beget himſelf to a New Life. But if he be able, his Ability is from Nature; and the Power p. 51of his natural Faculties was not from Grace, ſeeing this their Grace is not for the giving of Ability where it is not, but only for exciting it where it is before.