A Discourse of the Saving Grace of God, Pages 100-151

A Discourse of the Saving Grace of God · Pages 100-151

p. 100All that ever I could hear in Anſwer to this, was only, that Gods Knowledge is Infinite: And though we cannot comprehend, how that which is uncertain can be certainly known; yet an Infinite Underſtanding can reach it, and have the certain Knowledge of that which is Uncertain.

But this makes it more evidently impoſſible: For the more perfect any Knowledge is, the farther it is from Error and Miſtake. So Infinite Knowledge muſt be fartheſt of all from erring; but to know that as certain, which is not certain, is not to Know, but to Err; not to apprehend things as they are, but to miſtake and miſapprehend them, to have falſe and erroneous apprehenſions of them. As they ſtate the Freedom of the Will, God can have no certain foreknowledge of thoſe things, without falſe and erroneous Conceptions thereof. They leave him nothing p. 101here but Conjectures, or nothing but Miſtakes and Error.

3. It Impeaches the Truth and Faithfulneſs of God; overthrows the Truth and Certainty of his Word, in all the parts of it; leaves no certainty of his Truth and Faithfulneſs in Prophecies, Promiſes, Threatnings, Aſſertions, contained in Scripture. It cannot be certain, by their Principles, that the Prophecies will be accompliſhed, the Promiſes fulfilled, or the Threatnings executed; and ſo it muſt be uncertain, whether they are true or falſe: There is no certainty that they will prove true, they may as well prove falſe. The ſame muſt be ſaid of many Aſſertions too; there is no Neceſſity, no Certainty, that they will prove true, v. g. Can. 1. 4. Jer. 31. 18. Lam. 5. 21.

By this Doctrine, there can be no Neceſſity, that they will turn, whatever Courſe the Lord take to turn them; or that they will run after him, what Courſe ſoever he take to draw them: And ſo thoſe Aſſertions are not Neceſſarily true, but may prove falſe; and ſo may thoſe, and the like to thoſe, Pſal. 119. 33, 34. This is manifeſt alſo in thoſe Predictions and Promiſes, where the Concurrence of Mans p. 102Will is requiſite: For as they ſtate its Freedom, there can be no Certainty, which way it will incline and determine it ſelf, whether with the Word, and according to the tenor of the Prediction, or againſt it. Nor will they allow, that God can make ſure of it, or take any Courſe that will ſo determine it, that the accompliſhment of his Word ſhall not be defeated. For when he has done what he can to incline it that way which his Word requires, that it may prove true; yet it is, and muſt be left free to incline the other way, and make his Word prove falſe. Let us clear this by ſome inſtances, in each of thoſe parts of the Word, wherein the Truth and Faithfulneſs of God is (if any where) eminently concerned. There is an ancient Prophecy, of the Calling of the Gentiles, Gen. 9. 27. God ſhall perſwade Japhet, i. e. the Gentiles who deſcended from him, and they ſhall joyn themſelves to the People of God. Now by the Doctrine of Free-will, the Lord is to do nothing that can make it certain, that Japhet's Poſterity ſhall comply herewith: He is only to Propoſe it to them by the Preaching of the Goſpel, and leave thei… Wills in an Indifferency, to yield hereto▪ p. 103or not to yield. So that it muſt be a meer Contingency, whether this Prophecy would be accompliſhed or no, if it might prove true, ſo it might prove falſe. The ſame may be ſaid of thoſe Expreſſions, Joh. 10. 16. Act. 28. 28. Joh. 12. 32. The Truth and Faithfulneſs of God in theſe and other Prophecies is evidently expoſed, paſt all ſecurity their Principles can poſſibly give.

So it is likewiſe in the Promiſes and the Covenant of Grace, ſtyled Everlaſting; everlaſting Truth and Faithfulneſs being ingaged for the Performance of it, Jer. 32. 39, 40. Ezek. 36. 26, 27. Every Clauſe of this may prove falſe, and not be fulfilled to any one Perſon in the World: For, with them, the Lord does nothing which will certainly change the Hearts of Men, but only offers Arguments to move them to renew their own Hearts; and ſo leaves it to the arbitrement of their own Wills, whether ever the Promiſe ſhall take effect or not. Now, if it were poſſible, that it ſhould prove true, that Man ſhould make himſelf a New Heart; yet it is more likely that it ſhould prove falſe, becauſe Mans corrupt Will, to which it is left, is more inclined to make p. 104it falſe than true. Take it at the beſt, to make the Truth of God in the everlaſting Covenant to depend on Mans Will, ſuppoſing it indifferent, is bad enough: For if it be indifferent whether God ſhall be True or no, it muſt be indifferent whether he be God or no.

Thus it will be, not only as to the Promiſes made to us, but alſo thoſe which are made to Chriſt, Iſa. 49. 6, 7. & 53. 10. & 55. 5. Pſal. 2. 8. & 72. 8, 9, 10, 11. Jer. 23. 5, 6. Theſe and the like may all prove falſe: Mans Will, to which it is left, may ſo carry it, and this unavoidably, that not one of them ſhall be made good. Nor will they allow the Lord to take any courſe with Mans Will, or have any ſuch influence on it, as will be ſure to prevent this, or make it any way certain, that his Truth herein ſhall not fail: He muſt not determine the Will that way which is neceſſary to ſecure his Truth in performing his Promiſes. Nor in the Threatning neither, Rev. 17. 16, 17. Whatever be ſaid of Gods putting it into their Hearts; yet they will not have us imagine, that the Lord will effectually determine their Wills to this; but theſe muſt be left free and indifferent, either p. 105to Love or Hate the Whore; either to do what is foretold, or not to do it; to make it true, or to make it falſe.

Now if theſe parts of the Word of God may prove falſe, or if they be not certainly true, all the reſt will be ſuſpected, the Truth and Certainty of all the Scripture is overthrown: If the Truth or Faithfulneſs of God may fail us here, where can we be ſure of it? The glory of this Divine Perfection is uttetly defaced. The Truth and Faithfulneſs of God is the ground of all Divine Faith. We believe God, becauſe he is infallibly True, and what he ſays cannot prove falſe: But it may prove falſe by their Doctrine, and ſo the ground of all Chriſtian, of all Divine Faith is quite razed, and the Foundation of all Religion is hereby undermined, yea quite blown up.

4. It deſtroys the Government of God, as to the greateſt Concerns of the World. By their Hypotheſis, the Will of Man is not, cannot be ruled by him: He muſt not touch it immediately; it is a thing ſo Sacred, that a touch, even of God▪ may violate it. He muſt not Inſpire it with any new Quality, nor Move it by any real Influence, but only make his Addreſſes p. 106to it at a diſtance, by propoſing an Object, and offering Motives and Arguments: And if this will not do, (as it does not, nor alone ever can do, in the Concerns of Salvation,) he muſt leave it to it ſelf, to do what it liſt. Now that which is left to do as it liſt, is not Ruled, it is not under Government.

They will have the Lord to treat it as an Orator, not as a Soveraign Ruler. The Will (with them) ſeems to have a Soveraignty exempted from the Soveraignty of God; not ſubordinate to it, if not above it; not ſubjected to the Soveraign Government of God, further than to do what it liſt.

Hereby God is excluded from the Government of the World. Men are governed by their Wills, that is the Ruling, the Commanding Faculty; therefore if the Will be not under his Government, Men will not be under it, nor the reſt of the World, ſo far as it is governed by Men. If he Diſpoſe not of that which orders the reſt, what is there left at his Diſpoſal? All the Affairs of the World, which depend upon humane Conduct, will be governed more by the Will of Man, than by the Will, Power, and Providence p. 107of God: By the Will of Man independently, as if he were God; but by the Lord of Heaven and Earth only Precariouſly, and at the Pleaſure of Mans Will, as if he were a Subject, an Underling, an inferior Creature.

5. It denyes the Almighty Power of God, will not admit him to be Omnipotent, and his Power Infinite: It is not Infinite, if it be bounded and limited; yet Mans Will bounds and limits the Divine Power. By their Principles, the Lord can no way deal with the Will, but ſo that it may reſiſt him, and render all his Actings and Operations on it ineffectual: He cannot prevail with it in any thing ſo far, but that it may at once ſtand out and repell his Motions, render every Divine Attempt upon it ſucceſleſs: When he has done all that can be done by the Power of his Grace, the Will may be too hard for him; it muſt be always left to do what it liſt. He cannot Save a Man, how much ſoever he intends or deſires it, unleſs it be the Wills Pleaſure: Nor can he take any Courſe to make the Will pleaſed with it. He can neither ſo Change the Faculty, nor ſo repreſent the Object, but the Will may ſtill reject it. He cannot p. 108work Faith in him, nor bring him to Repentance, nor Create Holineſs in his Heart; nor can he Continue him in a ſtate of Holineſs, unleſs it pleaſe the Will to ſubmit; nor can he bring it to ſubmit ſo, but that it may refuſe, when all is done that his Grace can do. He can make no particular Decrees concerning Man, that are Poſitive and Peremptory, becauſe he cannot maſter Mans Will: His Purpoſes muſt be Conditional and Reſpective to Free-will▪ He cannot make good his own Word, not verifie what he Aſſerts, nor accompliſh his own Prophecies, nor perform his Promiſes, if Mans Will ſtand in his way: Nor can he clear his way of it in any Method, but what the Will of Man may defeat. He cannot Accompliſh his Deſires and Intentions, if Mans Will reſiſt him, and can never put the Will out of a Capacity of reſiſting and oppoſing, while it is a Will. It is eſſential to the Will, to be always able to reſiſt; and if they ſtand not to this, they yield all: Pſal. 135. 6. No, muſt they ſay, there are innumerable which God cannot do, unleſs Man pleaſes: Phil. 3. ult. Chriſt has a Power, whereby he can ſubdue all things, &c. No, muſt they p. 109ſay, the things wherein he is moſt concerned of all other in this World, the Wills of Men, he cannot ſubdue to himſelf. Prov. 21. 1. No, muſt they ſay, neither the Hearts of Kings, nor of any other Men, are thus in the Lords hands: Whatever he does to turn the Current of them, they may run in the old Channel, and keep their own Courſe for all that: It is not whitherſoever he will that they turn, but whitherſoever they will, they run, for all his turning.

(20.) It Idolizes Mans Will, makes it in divers reſpects equal with, or above him.

It ſeems to ſubject God, and make him an Underling to Mans Will; and that in reſpect of his Will, his Word, his Grace, his Deſign. Some of theſe are apparent by what is already ſaid: Let me only inſiſt on one particular. It makes God dependant on the Will of Man, even for his Glory; where it is moſt intolerable for th… Majeſty of Heaven to be dependant, and moſt inconſiſtent with his Infinite Perfection and Happineſs. The Lord in all the Operations of his Grace, leaves the Will indifferent either to comply or reſiſt. This leaves it to the Determination p. 110and Arbitrement of Mans Will, whether God ſhall have the Glory of that, by which he deſigns to make himſelf moſt glorious. It muſt be in the Power of Mans Will to defeat God there, where he intends moſt of all to glorifie himſelf; to ſpoil and deface the glory of his Grace and Love, where the Riches thereof are moſt diſplayed: And this in the greateſt and moſt ſignal Inſtances of it, and where each Perſon in the Godhead are moſt eminently concerned.

Whatever Decree or Purpoſe of Love and Grace the Lord had from Eternity, to Save loſt Sinners, it muſt be at the Determination of Mans Will, whether any one ſhall be ſaved or freed from Miſery. After the Work of Redemption finiſhed by Chriſt, it muſt be at the Pleaſure of Mans Will, whether any one ſhall be actually Redeemed. After the Spirit of Grace has done what can be done, for changing the Hearts, and renewing the Natures of Sinners; yet not one …Scan… them ſhall be Changed or Sanctified, u…ſs they liſt.

So that, unleſs Man will, when he is left indifferent, to will or not to will, electing Grace, redeeming Grace, renewing p. 111Grace, ſhall be of no effect, ſhall never arrive at what it tends to. And if it be rendered of none effect, it is rendered inglorious, it is defeated, defaced, and the glory of it turned into ſhame. But ſo it muſt be, if Man will; all the Grace of God muſt be in vain, and all the Glory of it vaniſh.

Thus is God evidently made dependant on Mans Will, even for his Glory, that of his Grace; and he will as ſoon be ſubjected to the Will of Man in any thing, in all things, as the greateſt Concerns of his Glory.

The Grace of God, where it ſhould appear in its greateſt luſtre, and was deſigned for the greateſt Honour of Father, Son, and Spirit; muſt wait as a Handmaid on Mans degenerate Will, and be ordered at its Arbitrement, and ſtand to its Pleaſure, whether it ſhall come to any thing or nothing; whether it ſhall have any Glory or none.

Let them believe it who can, I can never believe that the Doctrine is of God, which offers ſuch an intolerable Indignity to him: If there were no other Argument againſt it, this ſeems enough to me. The

p. 112IV. Fourth Head I propounded, was to give an account of the Objections they make, and the Prejudices they have againſt the Doctrine of Grace; and to ſhew, the worſt they can Object againſt it is as chargeable upon the Doctrine of Freewill. So that their imbracing it ſeems to proceed from neglect of Impartial Conſideration, and ſome want of the Exerciſe of that Reaſon which they ſo much magnifie. That uſes not to be counted a rational and conſiderate Invention, which ſerves not the turn for which it was deviſed, but runs them into the ſame difficulties which they ſeek to avoid. Let us ſee briefly in two or three of the chief Inſtances, whether this be not the Caſe here.

1. They Charge us with making God the Author of Sin: (Tilenus ſays this was the Reaſon that turned him off to the Remonſtrants.) We diſclaim and abhorr it, and Condemn thoſe who aſſert any ſuch thing. They ſay, it is the Conſequence of our Doctrine, which will have things ſo ordered by the Decrees and Providence of God, that Sin is thereby unavoidable. We ſay, if God be made the Author of Sin on this account, their own p. 113Doctrine is to be charged with making him ſo, by as good Conſequence. And ſo they muſt acknowledge that they wrong us, or elſe condemn themſelves and their own Principles.

That they are as liable to this Charge, if it be juſt, does thus appear. He that puts Men in thoſe Circumſtances, wherein he foreſees that they will certainly ſin, orders things ſo, that Sin becomes unavoidable: But by their Doctrine, the Lord decrees to place Men, and by his Providence diſpoſes them in thoſe Circumſtances, wherein he foreſees they will certainly ſin; e. g. The Lord foreſaw, that if Adam was Created ſo and ſo, and ſet in ſuch Circumſtances, he would certainly Sin and Fall by it: Yet foreſeeing this, the Lord decreed to Create him ſo, and diſpoſe of him in ſuch Circumſtances, and actually did it. He foreſees, that if Peter be put in thoſe Circumſtances wherein he was found in the High-Prieſt's Hall, he would certainly deny his Maſter: But he Decreed thus to diſpoſe of him, and by his Providence actually did it. This is the plain Import of their Doctrine concerning a Conditional Foreknowledge in God, as will be evident to any that underſtand p. 114it. It was an Invention of the Jeſuits the laſt Age, to make good their Doctrine of Free-will and Moral Grace, and to avoid the ſuppoſed Inconveniences of the oppoſite Doctrine; and is commonly imbraced by thoſe who agree with the Jeſuits in their Opinion about the Power of the Will: But a very imprudent and unhappy Device it was, ſince it involves them in thoſe very Abſurdities, which it was deviſed to avoid.

2. They charge our Doctrine, as makeing God unmerciful, becauſe he gives not to the greateſt part of Mankind, that Grace which is neceſſary to Salvation: Whereas we deny not that God gives that Grace which they count ſufficient; we grant he gives all that Grace which is neceſſary by their Doctrine, even to Reprobates. But we ſay, their Doctrine, how much ſoever it triumphs in advancing and extending Gods Love to Mankind; yet it makes him far more unmerciful, in that it will not have God to vouchſafe that Grace which is neceſſary or ſufficient for Salvation, ſpecial Grace, to any at all. Meer ſwaſive Grace, which leaves it to the choice of Mans unrenewed Will, whether it will turn to God or no, which p. 115they ſay is all that God vouchſafes to any, did never alone, can never of it ſelf Save any Man: And ſo they will have, not only ſome, but all Men to Periſh, for any Grace that God gives them. Whatever Oſtentation it makes of magnifying Divine Mercy, yet what Doctrine can be more unmerciful, than that which leaves all Men to be Damned, unleſs their Free-will do ſomething more for them than the Grace of God.

3. They ſay, we Impeach the Sincerity of God, when he by his Word calls ſuch as Periſh to Repentance, that they may be Saved; and yet has Decreed no… to give them Repentance, but to Damn them: So that it is certain, (while thoſe Invitations and Offers are made in the Word) that they ſhall not Repent and be Saved. This, they ſay, makes the Word and the Miniſtry of it Deluſive, and no better than Simulation, making ſhow of that to Sinners which is never intended, and which it is impoſſible they ſhould have.

The ground of this Charge, is a certainty that ſuch ſhall never Repent and be Saved: But their own Principles make this no leſs certain: For they ſay, God foreſees from Eternity that ſuch will never p. 116Repent, and ſo ſhall never be Saved: And what he foreſees (his Foreknowledge being Certain and Infallible) will as certainly come to paſs, and is as impoſſible not to be, as that which he Decrees. Nay, they ſay, that the Lord, upon his Foreknowledge that ſuch would not Repent, did Decree from Eternity to Damn them, and never Decreed to give them Repentance, nor any Grace or Aid that would effectually bring them to Repentance; no, nor any, but what he certainly foreſaw would be ineffectual. So that here alſo they muſt either Juſtifie our Doctrine, as to this Charge, or Condemn their own.

4. They ſay, our Doctrine makes God Ʋnjuſt and Cruel, in Exacting that from Men which they are not able to do; and Condemning them for not doing that which he gives them not ſtrength to do v. g. for requiring Sinners to Believe and Turn to God, and Condemning them for not complying with him herein; when he knows they cannot do it of themſelves and when he gives them no Grace to impower them for it. They make large Harangues on this Subject, tending to render their Oppoſites odious; and ſe… p. 117them off with ſuch Similitudes and Illuſtrations as make Impreſſion on weak Minds, which are more apt to be taken with Words, than to weigh and conſider things. Whereas after all, the plain truth is, there is no Doctrine that I know of more chargeable with this, than their own. For it is very evident in Scripture, and in the Nature of the thing, that their ſwaſive Grace does not give Sinners ſufficient Power to Believe and Turn to God; it cannot ſubdue the Corruption of the Heart oppoſing this: It pretends not to give any new ſpiritual Principle of Life or Strength for theſe effects; it leaves the Will in its natural Impotency and Corruption, to do as it liſt. And therefore, ſince, by their Doctrine, he gives Sinners no more Power but this, and yet requires them to Believe and Turn to Chriſt, and Condemns them for not doing it; he Condemns them for want of that which he gives not ſufficient Power to do.

Can any one imagine, who will not offer plain Violence to a multitude of Expreſſions in Scripture, that meer Moral Swaſion, which does not ſo much as move the Will out of its indifferent Poſture, can Quicken thoſe that are dead in Sins p. 118and Treſpaſſes? can take away the Heart of Stone, and give Hearts of Fleſh; or write his Laws in them; or make thoſe Hearts that are deſperately wicked, to become holy and heavenly? Can form new Creatures of the old Man, and make old things paſs away, and all things become new? Can give Strength and Life to thoſe who can do nothing, are without Strength and Life?

He that cannot believe this, in oppoſition to an hundred of ſuch Paſſages in the Word of God, muſt believe that their Doctrine, concerning Free-will and Moral Grace, makes God to Condemn more than any, for not doing that which he gives them not Power to do.

5. They ſay, We deſtroy the Liberty of the Will, by bringing it under a neceſſity of inclining one way, and not leaving it indifferent to incline the other, or to ſuſpend its Acts, e. g. When God intends to Convert a Sinner, and puts forth the Power of his Grace for this purpoſe, it is neceſſary that the Will incline no other way than his Grace moves it.

But if this deſtroy the Liberty of the Will, their own Doctrine overthrows it: For they Teach, that God, from Eternity, p. 119before any Act of his Will, foreſaw which way every Mans Will, in ſuch and ſuch Circumſtances, would incline. He foreknows certainly and infallibly, that in thoſe Circumſtances it will incline this way, and not the other. Now if he know that certainly, it muſt be Certain and of Neceſſity: For to know that as certain, which is not certain, is not to know but to miſtake, to apprehend a thing otherwiſe than it is. And if the Will might or could incline otherwiſe than he foreſaw, his Foreknowledge would not be Infallible: For that excludes, not only actual Error, but a poſſibility of it.

If then it be true from Eternity, that the Will muſt incline this one way, it is not indifferent to incline that way or another; and ſo its indifferency, its freedom from a neceſſity to incline but this one way, is gone by their own Principles. They muſt either grant, that the Liberty of Mans Will is conſiſtent with a Neceſſity of inclining one way and not another, or yield that their own Doctrine deſtroys its liberty.

Whether they will be ſo ingenuous or no, it is very certain that ſome Neceſſity may very well conſiſt with Liberty in p. 120the freeſt Agents. God is Neceſſarily good, and yet Freely: So are the Saints and Angels in Heaven; they cannot but be Holy, and act holily, yet they are ſo, and do ſo freely. The Devils and Damned in Hell are neceſſarily Wicked, they cannot be other; and yet they are ſo, and act Wickedneſs freely: Wicked men on Earth, that are habitually and judicially hardened in Wickedneſs, they are neceſſarily evil, and cannot but ſin, and yet they ſin freely. So that this Conceit, though it be a fundamental Doctrine with them, and the main weight of their Cauſe lyes on it, that Liberty is inconſiſtent with Neceſſity; is againſt the ſenſe, reaſon and experience of Heaven, and Earth, and Hell.

Obj. If Salvation be of Grace, it muſt be a free Gift, offered and given freely: But we ſee in Scripture (and the Promiſes of ſaving Mercy make it plain) that it is offered, and ſo given upon Terms and Conditions required of thoſe that will be Saved. The Promiſes are many of of them expreſly Conditional; and ſo will the Covenant of Grace be, of which the Promiſes are but ſeveral Articles. Now that which is not Given or Promiſed, p. 121but upon Terms and Conditions, ſeems not to be given or offered freely; the more Conditional, the leſs Free and Gracious.

Anſw. The Offers of Salvation, the Promiſes of ſaving Mercies, notwithſtanding any Conditionalneſs in them, any Terms annexed, are free and gracious, upon a manifold account: for in many caſes, Conditions or Terms do not hinder a Grant or Promiſe from being free.

1. If the Condition be ſo only in reſpect of outward Form and Manner of Propoſal, not properly and really: For then it ſeems to be a Condition, but is not ſtrictly. So here: Goſpel Promiſes are Conditional foreign, not foreign, quoad externam formam & modum proponendi, not propriè & quoad rigorem: as to manner of propoſal they ſeem Conditional; but examin them by the Laws of Conditions, and they will be found rather Abſolute. If the denomination muſt be taken à majori, or à potiori, if the Number or Weight will carry it, bring them to the Teſt, examin why they ſhould be counted Conditional or Abſolute; and it will be found, that in more reſpects, and for more weighty Conſiderations they ought p. 122to paſs for Abſolute, rather than Conditional, in the Pelagian ſenſe; ſo no reaſon to queſtion their Freeneſs.

2. If the Condition be our Duty. If ſuch, as when we perform it we do nothing but what we owe, and the Promiſer owes nothing to us for doing it; then, if he promiſe any thing, he promiſes freely. It is promiſſio indebita pro opere debito, that is gratuita. That which is not ex debito is gratuito. Theſe are oppoſed, Rom. 4. 4. That which is no way due, if promiſed, is freely promiſed. Now all that is required, is our Duty, we owe it; and for all that we can doe, God owes us nothing. Debitum non redit in Deum: Praemium non eſt divini juris naturalis; his Nature engages him not to reward his Creatures. That which he does this way is of free Will. Deus ad praemium nemini eſt obligatus. Rom. 11. 35. Eternal Life had not been due to Adam, if he had performed perfect Obedience; it was only the Promiſe intitled him to it. If not due to him, much leſs to us; he might vouchſafe no more Reward to us than to the inferiour Creatures. And ſince nothing is due from God, what he beſtowes or promiſes, he does it freely. When we have p. 123done all, we are but unprofitable Servants, we have but done our Duty, we can Chalenge no Reward: There is none due, therefore when he Promiſes any, he does it freely. The Condition being but our Duty, makes nothing due; no more than Reward is due to him that pays his Debts.

3. If the Condition be Inconſiderable, compared with what is promiſed: Suppoſe one ſhould Promiſe his Tenant a Thouſand Pound per annum, if he will pay him a Pepper Corn; would any ſay, this Promiſe is not free, becauſe of ſuch a Condition? Whatever the Lord requires of us, is no more than this, compared with what he Promiſes to us. Believing and active Obeying is not ſo much as Suffering; yet if the Lord ſhould have made Sufferings the Conditions of Promiſes, they would have been free in this reſpect: Becauſe the greateſt Sufferings (ſuch as Paul's, and thoſe in the Primitive times) would be ſmall and inconſiderable, compared with the Glory Promiſed, Rom. 8. 18. 2 Cor. 4. 17. Now if the hardeſt Conditions be ſo inconſiderable, what are the ſmalleſt? even nothing compared with what is Promiſed, Grace, Glory, God himſelf, &c.

p. 1244. If the Condition be not ſo much for the Advantage of the Promiſer, as to make us capable of the thing Promiſed. That which is not ſo much for the Advantage of the Promiſer, as for his to whom the Promiſe is made, muſt needs be from free bounty; the Promiſer herein more reſpecting the good of another, than his own: What can be more of Grace? Or if the Favour promiſed be not feiſable, without that which is propounded as a Condition of the Propoſal: If it be neceſſary to make Capable of that which is Promiſed, then it is rather a Direction how the Favour may be attained, than a ſtrict Condition. It does no way Prejudice the freedom of the Promiſe, but rather renders it more Free and Gracious. But ſuch are many of thoſe things, which the Lord preſcribes as Conditions, they are more for our Advantage than his; he expects, he gets little or nothing by our Performance of them, Pſal. 16. 2. Job. 22. 2. Job 35. 7, 8. What Advantage has the Lord by our Mourning, Senſe of our loſt Condition, Apprehenſions of the burden of Sin, Hungerings and Thirſtings after Righteouſneſs? Why then does he annex theſe to the p. 125Promiſes; but becauſe without them we are not capable of thoſe Mercies which he is willing to beſtow? Chriſt comes to ſeek and Save what was loſt, Mat. 18. 11. Luk. 19. 10. Why is this Condition added? thoſe that are loſt, ſenſible of their loſt Condition; but becauſe Sinners are not capable of this Favour till then? they will not be found of Chriſt, 'till they feel themſelves loſt. Why Hunger and Thirſt before be Satisfied? Matth. 5. Becauſe the Soul is till then cloſed, ſhut up, not capable of Satisfaction, Pſal. 81. 10. How can it be filled, except firſt opened? ſo himſelf, Mat. 11. 28. Why Labour? becauſe not till then capable of reſt. When the Lord offers a Favour, and withall ſhews how it may be attained; he deals more Freely, more Graciouſly, than if he ſhould barely Propound it, and leave us to our own ſelves to find out the Way and Means how it might be effected.

Conditions of this Nature are ſo far from making Promiſes leſs free, as they are rendered hereby more Gracious: There is as much of Free Grace in preſcribing theſe, as in Promiſing to them, becauſe without theſe the Promiſe might be of no effect, the Favour not feiſable, the Sinner not capable of it.

p. 1265. If the Condition be eaſie, no Coſt, Charge, Trouble or Hazard attend it: He that Offers upon ſuch eaſie Terms, Offers freely. If one ſhould Promiſe to Entertain his Friend, if he will but come to him; or Viſit him, if he will but let him in; or Advance him, if he be willing; or give him a Jewel that will enrich him for ever, if he will but receive it; or ſupply him with all his Heart can deſire, if he will but ask it: Would any Man have the Face to ſay, ſuch Offers were not Free and Gracious? are they not as Free as Heart can deſire? If a Man might chuſe his own Terms, could he Imagine, Invent, any more Eaſie?

Such are the Promiſes of the Goſpel: The Lord will Entertain Sinners, if they will but Come, Iſa. 55. 1. Eaſe, Mat. 11. Satisfie, Joh. 6. 35. Or as if it were too much for Sinners to Come to him; he will Come to them, if they but Open to him, Rev. 3. 20. Give himſelf, the Pearl of great Price, if but Receive him: Marry, if but Conſent to him, Joh. 1. 12. Mat. 22. 2, 3. Give Eternal Life, if but Willing, Rev. 22. 17. Give all Heart can deſire, if but Ask it, Joh. 16. 23. Open the Treaſures of Grace and Glory, if but Knock, p. 127Mat. 7. 7. Be your Friend for ever, if but Love him, Joh. 14. 21. Bear the Weight and Burden of all your Cares, if but lay them on him, Pſal. 55. 22. Never fail you in Life or Death, if but Truſt him, Pſal. 34. 22. Pſal. 125. 1.

O! how Free are theſe Offers! how Eaſie theſe Terms! It would be intolerable Impudence, to deſire theſe upon any Terms more Free. Would you have Chriſt your Friend, and not Love him? Marry you without your Conſent? or take Care for you, and not Truſt him? who can be ſo unreaſonable? The Conditions here are of ſuch a Nature, that it is even all one as if they were abſolute: No Promiſe of this Nature can be more Free, more abſolute; for the Nature of what is Promiſed, will admit of no other Terms, they are as free as can be. Can Chriſt Come to you, if you will not let him in? or Entertain you, if not Come to him? or Give himſelf, if not receive him? Nor need you ſay, theſe are not eaſie, we cannot do them of our ſelves. Chriſt prevents this; they are eaſie, if he Concur and Aſſiſt; and he engages to aſſiſt all thoſe who have Intereſt in the Promiſes, all that Come to him.

p. 1286. If the Condition be Promiſed: He that annexes a Condition to a Promiſe, and withall Promiſes to give that Condition, does all one as if he Promiſed abſolutely. Suppoſe Hiram had Promiſed Solomon Cedars to build the Temple, upon Condition they were Cut down; if Hiram had alſo Promiſed to Cut them down, his former Promiſe had hereby become abſolute. Or ſuppoſe Pharaoh had Promiſed Jacob that he ſhould come and be Entertained in Egypt, upon Condition that Wagons were provided to carry him; if Pharaoh ſhould alſo ſend him Wagons (as he did by Joſeph, Gen. 45. 19.) it is all one, as if the former Promiſe had been abſolute.

So it is here: And this is enough, if there were no more, to make this Truth evident, and to prove it unanſwerably. That which the Lord ſeems to make a Condition in one place, he Promiſes abſolutely in another: For the Promiſes of Regeneration are abſolute: The Lord freely engages himſelf to implant all Spiritual Graces and Holy Affections in the Soul. Now to theſe, either in habit or exerciſe, are all the Promiſes made, which we count Conditional. So that the Condition p. 129of them being abſolutely Promiſed, they are in effect abſolute; e. g. The Lord Promiſes Salvation to Perſeverance, Mat. 24. 15. He promiſes Perſeverance to Faith, Pſal. 125. 1. 1 Pet. 1. 5. and Faith is Promiſed abſolutely, Ezek. 36. 26. A new Heart is a believing Heart; ſo that the two former, their Conditions being Promiſed, are abſolute. He promiſes Life to thoſe that have Chriſt, 1 Joh. 5. 1…. He promiſes Chriſt to thoſe that Fear him, Mal. 4. 2. and he promiſes Fear abſolutely, Jer. 32. 40. So wherever you find any thing annexed to a Promiſe, as a Condition, in another place you may find it, either expreſly or implicitly Promiſed: And therefore all the Promiſes are, in this reſpect, as good as Abſolute; and if Abſolute, no reaſon to queſtion their Freedom.

If the Terms or Conditions be ſuch, as it is not poſſible in the Nature of the thing, that the Mercy offered ſhould be effected without them; then the offers of Saving Mercies are as Free and Gracious as can be, as there is any poſſibility they ſhould be; and no more can be deſired.

Let me clear this in one of thoſe Terms, which is comprehenſive of all the p. 130reſt. It is required of thoſe, who will partake of ſaving Mercies, that they leave ſin, forſake their evil ways, Prov. 28. 13. Iſa. 55. 7. 2 Tim. 2. 19.

This is the Summe of all Conditions; and whatever is required in other Terms, is included in this, or may be reſolved into it. Now it is not poſſible, that ſaving Mercies ſhould otherwiſe be had, that they ſhould be received or enjoyed but upon theſe Terms; not only becauſe the Lord would have it ſo, but becauſe the Nature of the thing does ſo require it, that it is not otherwiſe feiſible.

For Sin is our Impotency: Now can we poſſibly have Strength in the inner Man, if we will not part with our Weakneſs? Sin is our Deformity, that which renders our Souls loathſome and ugly in the Eye of God. Now can our Souls be made Lovely, if we will not part with that which is our Defilement and Uglineſs? Can we be made Clean, if we will not part with our Leproſie? Sin is our Enmity againſt God, therein it conſiſts; Now can we poſſibly be Reconciled, if we will not lay aſide our Enmity? Sin is the Poverty of the Soul, that which robs and ſpoils, and utterly impoveriſhes the Soul: Now can p. 131you be made Rich, if you will not part with your Poverty? Sin is the Souls reſtraint, the Dungeon where it is impriſoned, the Bonds and Fetters wherewith it is loaden: Now is it poſſible you ſhould have Liberty, if you will not leave your Dungeon, and part with your Fetters? Sin is the Wound, the Mortal Diſeaſe of the Soul; and can you be healed, if you will not part with your Diſeaſe? Sin is your Miſery; can you be Happy, if not part with Miſery? Happineſs conſiſts in the Enjoyment of God; but adhering …o Sin, and the Enjoyment of a Holy God, are utterly inconſiſtent: And can you be Happy without Happineſs, or by retaining that which is inconſiſtent with it?

So that you ſee, there is an utter impoſſibility that Salvation ſhould be had, but upon theſe Terms: There is an Inconſiſtency, a plain Contradiction, in any other Suppoſition. It is an Impoſſibility, not only to us, but to the Almighty; and therefore the Terms are as free and gracious, as poſſibly could be; Omnipotent Grace it ſelf could not make them more gracious.

To clear this, ſeveral things are to be obſerved▪

p. 132(1.) The firſt Bleſſings of the Covenant are Promiſed abſolutely; Effectual Calling, Faith, Repentance, Converſion, Regeneration, are Offered, are Promiſed without any Conditions. The Promiſes of theſe Mercies are abſolute, Ezek. 36. 26. Jer. 32. 39, 40. Under the Notions of a New Heart, a New Spirit, putting his Spirit, his Fear within them, &c. the Bleſſings forementioned, called the firſt Grace, are Promiſed abſolutely; and ſo are the ſame things in other terms, Jer. 31. 31, 32, 33. repeated by the Apoſtle, Heb. 8. 8. There can be no Inſtance given in Scripture, where theſe things are Promiſed upon Condition. Indeed if they were promiſed upon Condition, Grace would be Promiſed to ſomething Natural: For this being the firſt Grace, there can be nothing before it to be the Condition of it, but what is Natural; and to make that which is Natural the Condition of Grace, is groſs Pelagianiſm. If there were any Conditions of thoſe firſt gracious Favours, they muſt be thoſe things, which are Previous to, and Preparations for them, viz. Diligent Attendance on the Word and Means of Grace, Convictions of Sin, legal Sorrow p. 133for it, Senſe of Wrath and Miſery, which often go before Converſion, and are counted Diſpoſitions or Preparations for Faith. But theſe previous Works are not Conditions of Converſion, or the other Bleſſings included therein, nor are they promiſed upon ſuch Terms: For the Condition is never ſeparated from the Favour promiſed to it; where the Condition is performed, the Promiſe is always accompliſhed: But theſe preparatory Acts have been in many, who were never truly Converted and Regenerated, never had a New Heart and a New Spirit given them: So that theſe Preparations are no Conditions of Faith or Regeneration; much leſs is there any thing of congruous Merit in them. Our Divines, that inſiſt on ſuch Preparations for Chriſt, decryed the Conceit of Merit, though in the loweſt form. This Merit of the Papiſts inferrs a Dueneſs of the thing ſo deſerved; a Dueneſs in Congruity, thô not in Juſtice: And what is due from the Lord any way, he will infallibly beſtow: But there may be theſe previous Diſpoſitions, where Faith is never given. There is not ſo much as a Conditional Connexion between ſuch Preparations and thoſe Bleſſings; they are Promiſed abſolutely p. 134without any Condition expreſſed or implied.

(2.) The ſubſequent Bleſſings of the Covenant, thoſe that follow the firſt, are in ſome ſenſe Conditional, and ſo Offered and Promiſed in a Conditional Form, and yet are never the leſs Gracious. There are Terms and Conditions, taking the word Conditions in a latitude, as comprizing Qualifications, Adjuncts, and neceſſary Antecedents, which do no way derogate from Grace; neither detract from its Freeneſs, nor obſcure, but rather illuſtrate it, Rom. 10. 8, 9, 10. Rev. 3. Upon ſuch Terms are Juſtification, Adoption, Salvation offered, and not Offered but upon Terms, and yet moſt Freely and Graciouſly, Rom. 3. Freely by his Grace, and yet through Faith, no otherwiſe but upon ſuch Terms, Joh. 3. 18. Upon the ſame Terms we are Adopted, Joh. 1. 12. We are ſaved by Grace, but through Faith, Eph. 2. And not only Faith, but Holineſs of Heart and Life, and Perſeverance therein, are the Terms upon which Salvation is Promiſed, Mat. 5. Heb. 12. 14. Rev. 2. 10. Mark 13. 13. It is all one as if they were expreſſed Conditionally. p. 135This is not becauſe the Lord makes a Conditional Bargain with us, leaving the Condition to our own Wills, being uncertain whether it will be made good or no: But the reaſon is, becauſe Divine Wiſdom has made a Connexion betwixt theſe Bleſſings, ſo that they ſhall never be ſeparated; one of them ſhall not be had without the other: No Juſtification without Faith, no Salvation without Holineſs, no Glory without Perſeverance: And has Conſtituted an Order amongſt them, ſo that one of them muſt go before the other: We muſt Believe before we be Juſtified, and be Holy before we can ſee God. And has appointed one of them to be the Means or way to obtain the other: We are Juſti…ied by Faith, we are Created unto good Works, that we ſhould walk in them. Acts of Holy Obedience are the way wherein we muſt walk to Salvation: So that here is an Antecedence of ſome Duty, and that neceſſary by Divine Appointment and Command, and this tending to obtain a Favour freely offered.

And by this we may underſtand what a Condition is, in a ſenſe very innocent, and no way injurious to Grace. It is an p. 136Antecedent neceſſarily required, as the way to attain or arrive at what is Promiſed.

And in this Senſe it muſt not be denied that there are Conditions in the Goſpel, and its Promiſes; unleſs we will deny that there are Duties neceſſary to Salvation, and made neceſſary by Divine Command: For ſuch a Condition is nothing but ſomething of a Command joyned with a Promiſe in a conditional Form; and Divine Commands muſt be no more queſtioned, when they are joyned with Promiſes, than when they are delivered apart. He Commands all to Repent, and he promiſes Pardon: Put this Promiſe and that Command together, and it becomes a Conditional Promiſe; if you Repent, you ſhall have Pardon, or as the Apoſtle delivers it, 1 Joh. 1. 9. If we Confeſs our Sins, he is faithful and juſt to forgive us our Sins, and to cleanſe us from all our Ʋnrighteouſneſs.

(3.) There are Conditions that are Injurious to Grace, and Inconſiſtent with it: None ſuch are annexed to any Promiſe of the Goſpel, none ſuch muſt be admitted by thoſe who will reſerve to the p. 137Lord the Honour of his Grace, or have our Salvation intirely aſcribed to it.

1. Meritorious Conditions, when the Condition is preſumed to deſerve what is Promiſed: There is no ſuch Condition of Salvation as this, but in the proud Fancies of Preſumptuous Sinners. For, 1. There muſt be a Diſproportion between that which is procured, and the Condition that deſerves it: It is of Favour, not of Merit, if the promiſed Bleſſing exceed the worth of the Condition. To make this plain; ſuppoſe the worth of a days Work be twelve Pence, a Man Promiſes another a thouſand Crowns for a days Labour; it cannot in any reaſon be imagined that his days Labour deſerves ſo much; if he receive ſo much, he has it of Favour not of Merit. Now the Diſproportion is far greater betwixt Salvation, and all that is required of us in order thereto: Sufferings for Chriſt are more conſiderable on this account than holy Actings; but all the Sufferings of this Life, ſuch as thoſe of the Apoſtle and the Primitive Chriſtians, bear not the ſleighteſt Proportion to the Glory Promiſed, Rom. 8. 18. there is no Proportion betwixt p. 138them; the Glory offered does infinitely exceed them; it is the Eternal Injoyment of God himſelf; and between that which is finite and infinite there is no Proportion, 2 Cor. 4. 17. If Glory were Promiſed on theſe Terms, as it ſeems to be, 2 Tim. 2. 12. yet Suffering would be far from Deſerving the Crown; there is no correſpondent worth in them to ſo vaſt a Crown. Merit quite excludes Grace; for tha… which is deſerved is due in Juſtice, it is a juſt Debt; but that which is of Debt, is not, cannot be of Grace, if the Apoſtle underſtood theſe things, Rom. 4. 4. He makes a plain Oppoſition between Grace and Debt. And therefore, if by the Performance of any Condition we can deſerve Salvation, it will be of Debt, and we muſt expunge the Text, and conclude we are not ſaved by Grace.

2. Natural Conditions, ſuch as may be Performed by the Power of Nature, without the concurrence of Omnipotent or Special Grace. All that is required to Salvation, under the notion of Conditions, muſt be of this Nature, by that Doctrine which will have nothing neceſſary for the Performance thereof, but p. 139Suaſive Grace: For this gives no Power ſufficient for Performance; and therefore if there be any Performance, it muſt be by the Power of Nature. Their Grace gives not the Power, but ſuppoſes it in the Will already: All that it can juſtly pretend to, is to Excite what it ſinds, not what it gives. It does not, it cannot ſubdue the Wills Corruptions, natural and contracted, which is its Moral Impotency: And that which leaves it Impotent, as it found it, gives it not Power; it plants no Principle of Spiritual Life and Strength in the Will, but diſclaims theſe expreſly. And as it does not give the Power, ſo neither does it give the Act; it determins not the Will, nor cauſes it to Act; but leaves it to incline as it liſt, when there is no Principle in it to incline it towards that which is Saving, and Corruption enough to incline it the other way.

The Caſe ſtanding thus, if the Will comply with the Terms of Salvation, it muſt be by its own Power, ſince it has no more from above: And then, in Oppoſition to the Text, Salvation will be of our ſelves, by our own Strength, not by Grace; nor will Grace which is Saving, p. 140be the Gift of God: For if he give neither the Power, nor the Act, who can imagine how it can be counted his Gift? They may as well ſay, we are Saved by the Power of Nature, as that the Conditions of Salvation are to be Performed by ſuch a Power, without any other Aſſiſtance of Grace.

3. No Legal Conditions, no Conditions performed by us, nor our Righteouſneſs. The Righteouſneſs by which we are juſtified, the Righteouſneſs by which we have Pardon, or by which we have Right and Title to Salvation. Neither Faith, nor ſincere Obedience, are required of us for this end; nor can they, when Performed by us, be any ſuch Righteouſneſs. It is Chriſt, and he alone, that is our Righteouſneſs; it is by his Righteouſneſs, and that alone, that we are Juſtified: It was he, who by his Obedience to Death ſatisfied Divine Juſtice, and procured Title to Eternal Life. It is not pretended that any Performances of ours do or can ſatisfie Divine Juſtice; nor can it with more reaſon be pretended, that our Performances give us Title to Life. Thoſe that ſay he did not both, may as p. 141well ſay he did neither. Our Performances may evidence our Title, but they give it not, nor are the Ground of it. It is Chriſt, his Righteouſneſs, that is the only Foundation of our Title, Rom. 10. 4. The End of the Law, i. e. of the Covenant of Works, was, that Man, by the Righteouſneſs of Perfect Obedience, might have Title to Eternal Life; this being rendered Impoſſible in Mans fallen and ſinful State, how ſhall the End of the Law, which the Lord aimed at, be attained? Why, Chriſt attains the End of the Law by his Righteouſneſs, giving Title to Life to thoſe who believe.

Faith and Obedience are not our Righteouſneſs; now, as Perfect Obedience was to be in the State of Innocency, they are not in the ſtead of it, they have not the Vertue and Office of it, they are not Conditions of the Covenant of Grace, as that was of the Covenant of Works; i. e. They are not the Righteouſneſs by which we are Juſtified, and have Title to Life: It is Chriſt that is the End of the Law for Righteouſneſs to thoſe Purpoſes; and to aſcribe that to our Performances, which is proper to him, is injurious to the Grace of our Lord Jeſus Chriſt.

p. 142And how is it of Grace upon theſe Terms? how is the Covenant of the Goſpel more Gracious than that of Works? It cannot be ſaid that it is more Gracious, becauſe it requires and accepts leſs, ſincere Obedience being not ſo much as that which is Perfect: For ſincere Obedience may be counted as much to Man in his preſent State of Sin and Impotency, as Perfect Obedience in the State of Innocency and Perfection. But the tranſcendent Graciouſneſs of the Goſpel Covenant, conſiſts not in requiring leſs Righteouſneſs to give Title to Life, than was due at firſt; but in not requiring a Perfect Righteouſneſs of us Perſonally for that end, but providing and accepting that of a ſurety, according to that of the Apoſtle, Rom. 8. 3, 4. The Law could not give us Life, becauſe being weakened by ſin, we could not Perform the Perfect Righteouſneſs which is required; but what the Law could not do, Chriſt has done, giving us Title to Life, fulfilling the Righteouſneſs of it in our behalf. But does not the Scripture declare, that our Obedience is the Obedience which gives Title to Life? Rev. 22. 14. I Anſwer, There is a double Right, Jus: ad p. 143rem, and Jus in re; a Right of Title, and a Right of Poſſeſſion: Holy Obedience gives us not the Title, but leads us into Poſſeſſion. It gives not the Title, for that we have in Juſtification, Rom. 5. 18. Now Obedience is after Juſtification, and ſo cannot give that which is before it ſelf, and does not give that which is given already. But it leads us into Poſſeſſion, it is the Way by which we enter; ſo the Word immediately ſollowing will have it underſtood. When the Apoſtle had declared that we are Saved by Grace, Eph. 2. 8. and ſo excluded Works, Verſ. 9. that we may count this to be our Title to Salvation, yet he adds, Ver. 10. We are his workmanſhip, created in Chriſt Jeſus unto good works, which God hath before ordained that we ſhould walk in them. Theſe are the Ways wherein we muſt walk, if we will arrive at Salvation; but they are not our Title to it, as Perfect Obedience would have been in the firſt Covenant, the Law of Works; they are not ſuch Conditions, they are not our Righteouſneſs, (upon which our Title is Founded) as that was deſigned to be: They are not Legal Conditions.

p. 1444. Obliging Conditions. There is no performance of ours, that can of it ſelf oblige the Lord to perform any Promiſe; the reaſon, becauſe it is defective, and falls ſhort of what is required: And amongſt men, he that promiſes upon Conditions is not obliged, if the Terms be not duely obſerved. The Law of our Creation required of us perfect Performance; and no leſs than perfect Obedience to God will be due from us, while we are Creatures. It is true, Man now wants Power to anſwer his Ingagements, but that was through his own fault; and the Lord does not loſe his due, becauſe Man ſins againſt him. Now being defective, and falling ſhort of his Duty, it is ſinfull; and that which is ſinfull, is to be puniſhed, not rewarded, as ſuch it has not a Moral fitneſs for promiſed Reward; that which is ſinfull, brings the performer under the Curſe, Gal. 3. it deſerves eternal Death, Rom. 6. and ſo cannot oblige the Lord to reward it.

Upon this account, the beſt performance of any ſuppoſed Condition, is ſo far of it ſelf from making any promiſed Bleſſing to be due in point of Juſtice, that it cannot make it due in point of Faithfulneſs. p. 145That which needs Pardon cannot of it ſelf make any thing due to us, but Puniſhment. Our Faith, our Repentance, our Obedience, being ſinfully defective, cannot as ſuch make any thing due …o us, but Puniſhment; and ſo cannot oblige the Lord to perform the Promiſes, to juſtifie, pardon, or ſave us: For that which obliges the Lord to execute the Threatning, cannot oblige him to fulfill his Promiſe. How then is the Lord obliged? How come the Promiſes to be accompliſhed? Why, not upon the account of our defective Performances, but for Chriſts ſake, and ſo through Grace.

Chriſt has ſatisfied for the ſins of his People, for the ſinful defects of their Performances: Upon his account they are pardoned and accepted, and ſo for his ſake they are rewarded, and the Promiſes performed. Thus, as 2 Cor. 1. 20. all the Promiſes are performed with unvariable Faithfulneſs; he engages the Faithfulneſs of God to fulfill all the Promiſes, when as our Performances, conſidered in themſelves, do oblige him and would rather engage him againſt it.

5. Ʋncertain Conditions. When it is uncertain whether the Condition will be performed p. 146or no. Such Conditions have place amongſt Men, and Men only, ſuch as ſuſpend the Affair in eventum incertum, and leave it at uncertainty as to the Event; it is uncertain whether the Condition will be performed or not, and ſo uncertain whether the Promiſe will be performed. The Reaſon why Man propoſes ſuch Conditions, is his Weakneſs and Imperfection, for want of Power or Foreſight. He has not the Wills of others in his Power, cannot make them comply with his Will, and ſo cannot tell what they will do. So that it is alſo for want of certain Foreknowledge or Foreſight, when we will not beſtow a Favour on another, but upon Terms. If we were certain that the Terms would be obſerved, we would promiſe Abſolutely; if we were certain the Condition would not be obſerved, we would not promiſe at all; but becauſe we are uncertain, therefore we promiſe Conditionally. Now the Ground of theſe Conditions being Weakneſs, they muſt in no wiſe be aſcribed unto God. It derogates from his infinite Wiſdom, and infallible Foreknowledge; it derogates from his Power and Providence over mans Will and human Affairs: it derogates from the Efficacy of p. 147his Grace, as tho this could not determin mans Will, or prevail with it certainly and infallibly to comply with his Propoſals; but muſt leave it indifferent, and in ſuſpenſe, and ſo at uncertainty, whether it will comply or not comply with what he propounds.

For ƲSE.

(1.) Acknowledge this Grace? How? By getting high Apprehenſions of it, and entertaining frequent Thoughts about it. Say, How precious are thy Thoughts to me, O God! how great is the ſumm of them! Let the Meditation hereof be ſweeter than the Honey and the Honey-combe.

(2.) Let this beget ſuitable Affections, Love, Joy, Admiration, Delight, both in the Fountain and Streams of Free-Grace.

(3.) Let it be a Motive to all Holineſs and Obedience. Let the Grace of God, the Love of Chriſt conſtrain you to an Obſequiouſneſs to him, and Affectionateneſs to one another. If God ſo loved us, how ought we love one another!

(4.) Let it ſtrengthen our Faith in Afflictions, p. 148and Temptations, from the Power of Sin and ſenſe of unworthineſs.

(5.) Hold it forth to others: Take all Occaſions to magnifie it; oppoſe every Practice and Opinion that obſcures the Luſtre of it. Uſe it as a Touch-ſtone, to diſcover what Perſons are moſt holy, what Tenents are moſt true, even thoſe which moſt illuſtrate Free Grace.

(6.) By glorying in the Lord; uſing it to make us and keep us humble. We had nothing to merit, nothing to move, for Salvation: what we are, or have, we are by, and have from this Grace. Let no man boaſt, Rom. 9. If you have any laudable, amiable Accompliſhments, give the glory to God.

For Motives.

1. Conſider, how thankfull Gods ancient People were for Temporal Salvation; what ſweet Strains of gratefull Hearts appear in thoſe Songs of Praiſes which we find Recorded uſually after any Deliverance. And have we not much more reaſon to be thankfull for Eternal Salvation?

p. 1492. Conſider what a comprehenſive Bleſſing Salvation is, and take an Eſtimate thereof, by comparing it with the Temporal Deliverances of the Iſraelites: Thoſe proceeded from a Common ordinary Love, theſe from a Peculiar diſtinguiſhing Affection. Their Deliverances were effected, not without the Hazard of of their Perſons; our Salvation is Effected only by the Blood of Chriſt: The Iſſue of theirs was not much more than Civil Tranquility, ſitting under their Vines and Figgtrees; the Iſſue of ours is Grace, Glory, Joy, and thoſe things that Eye has not ſeen, nor Ear heard, nor have entred into the Heart of Man to conceive.

3. This is the End of all God does in the World, even to Glorifie himſelf; as Rom. 9. in ſhowing the Exceeding Riches of his Grace, in his Kindneſs towards us through Jeſus Chriſt: Now we have no other way to Glorifie him, but by an active affectionate Acknowledgment of his Grace.

4. This is the Employment of gloryfied Spirits in Heaven, to Praiſe, Admire and p. 150Adore this Grace: This is the Subject of thoſe Seraphick Praiſes. The thoughts of this ſtupendious Love tranſports Angels and Men into an eternal Rapture. This is the way to be in Heaven upon Earth, to anticipate Glory, to enter into our Maſters Joy before we come at it: Nay, this is the way by which our Maſters Joy enters into us. Never are our Souls filled with ſuch Raviſhing Pleaſures, as when we are taken up with ſuch heavenly Employment. Never do we riſe higher above the World, than when theſe Thoughts wing our Souls: Nay, ſometimes they will ſteal into Heaven, as the Iſraelites Spyes into Canaan, and bring from thence into our Souls, Grapes, and Figgs, and Pomgranates, ſome taſte of what we ſhall fully enjoy in the Land of Promiſe.

Salvation is a comprehenſive Bleſſing; it includes the Eternal Love of God; that is its Foundation: Which Eternal Love broke forht in time into ſuch high Expreſſions, as to ſend his Son, to live miſerably, and dye ſhamefully for us, and intereſt us in all the Merits of his Death. This was the Purchaſe of Salvation, and it is the Concluſion; as thô unwilling thoſe whom he loves ſo well, ſhould be p. 151at ſuch a diſtance from him, takes us to Himſelf, to ſee his Glory, to Bathe our ſelves in that Stream of Bliſs, in thoſe Rivers of Pleaſure that are at his Right Hand. This is the Accompliſhment of Salvation; ſure this deſerves to be Acknowledged.

FINIS.

Books written and publiſhed by Mr. John Howe Miniſter of the Goſpel, and ſold by Tho. Parkhuſt at the Bible and three Crowns at the lower end of Cheapſide, near Mercers Chappel.

1 THe Bleſſedneſs of the Righteous, opened: And further Recommended from the Conſideration of the Vanity of this Mortal Life: In two Treatiſes, on Pſal. 17. 15. and Pſal. 89. 47.

2. Of Thoughtfulneſs for the Morrow. With an Appendix concerning the Immoderate Deſire of fore knowing things to come.

3. The Redeemers Tears wept over Loſt Souls. A Treatiſe on Luke 19. 41, 42. with an Appendix, wherein ſomewhat is diſcourſed concerning the Blasphemy againſt the holy Ghoſt, and how God is ſaid to will the Salvation of them that periſh.

4. Of Charity in reference to other mens Sins.

End of the text · David Clarkson, A Discourse of the Saving Grace of God (1688)