A Discourse of the Saving Grace of God, License – By the same author
LICENSED,
April 24th. 1688.
A DISCOURSE OF THE Saving Grace OF GOD.
By the late Reverend and Learned DAVID CLARKSON, Miniſter of the Goſpel.
LONDON, Printed by J. Aſtwood, for Tho. Parkhurſt at the Bible and three Crowns, at the lower end of Cheap-ſide, near Mercers-Chappel, 1688.
A PREFACE.
THE very Title-page, mentioning the Subject, and the Authour of the following Diſcourſe, leaves little need of a Recommendatory Preface.
For what Subject can be ſuppoſed more inviting than this of the Grace of God? repreſented to ſuch as were loſt, and deſigning their Salvation? If we were the Inhabitants of ſome other World, never loſt, or in which Sin, and Vindictive Juſtice had no place; 'twere a grateful Contemplation to us, if from thence, we had the opportunity to view the Methods of Grace for the ſaving of miſerable periſhing Creatures in ſuch a World is this. As the kindneſs, and benignity of the unfal'n Angels makes them ſtoop down *foreign., and pry, with earneſt deſire †1 Pet. 1. 12., and no doubt high pleaſure, to obſerve what was doing to this purpoſe in this wretched World of ours.
But who can conſider himſelf as loſt, and not apprehend the name of ſaving grace to carry with it a pleaſant, joyfull ſound? It too plainly argues a ſtrange complication of ſtupidity, and lightneſs of mind, when to any, who are themſelves of that loſt race, the Grace of God, by which only they can be ſaved, is unſavoury, and without reliſh. And it is not leſs ſtrange if they can expect to be ſaved without it.
There are ſo many ſenſible Miſeries continually urging Mankind, that if they be compared with what obtains in the common belief of the moſt (of whatſoever Religion,) and whereof few profeſs any doubt, that one would wonder all ſhould not be much taken up in meditating ſome way of eſcape, and how they may be ſaved out of ſuch a Gulf as this. For, ſetting aſide the inward evils that infeſt mens minds, (which carry moſt of Sting and Pungency in them, to thoſe of an awakened mental ſenſe) 'tis obvious to their duller outward ſenſes, that they are encompaſſed, and often ſeiz'd with innumerable Calamities, Sickneſſes, Pains, Violences from one another, and other diſaſters, from which they cannot be certain to be ſafe one moment, and that they are all mortal, and after a little time muſt certainly dy. The moſt profeſs themſelves to believe they have about them ſomewhat immortal, and that this World will at length have an end. Divers Pagans have agreed with Chriſtians in the apprehenſion that▪ it will end by Fire, an univerſal Conflagration, and of an after Felicity to be had ſomewhere elſe.
Now what Power of Nature can they think of, that ſhould ſave them out of ſo common a Ruine? Or what is left them to think of beſides, unleſs they will yield themſelves to periſh without remedy (which the Nature of man abhorrs from) but of being ſaved by Grace.
They that have any Notion of God, cannot think Grace unworthy of him. Some of the Epicurean Faith, that thought it unſuitable to the Nature of God to be toucht with Anger (and who might therefore think our Infelicities to befall us of courſe, without being any effects of divine diſpleaſure) yet were leſs averſe to think he might be toucht with Grace, (as *De Irâ Dei.Lactantius takes notice,) and ſo left themſelves room for the apprehenſion, that our Felicity ſhould be owing to the Benignity and Favour of God. But what thoughts of Him can be more unworthy, or leſs agreeing with themſelves, than, while he is acknowledg'd to be a Mind, a Spirit, the firſt, eternal Mind, and the Father of Spirits, to ſuppoſe he ſhould be leſs kind, benign, and gracious to our Minds, and Spirits, than to our baſer Fleſh? Or that they who expect from his favour a ſtate of future freedom from bodily pains, diſeaſes, and death, ſhould not expect from it much more a Felicity ſuitable to their Nobler part? and ſeek thence what is of ſo apparent neceſſity, beforehand, to prepare and form their Minds and ſpirits for ſuch a Felicity?
And one would think, that as they who are better inſtructed in the Affairs of Gods Government over men, and that know how to aſcribe to him a juſt diſpleaſure, and anger for their common Apoſtacy, and revolt from him, that ſhall be no way unbecoming, but moſt agreeable to an infinitely perfect Being; ſhould be moſt apt to approve, and admire the Methods, which the Grace of God hath pitcht upon, for expiating the guilt of Sin by a Redeemer▪ ſo they ſhould not be unapt to apprehend the Neceſſity of gracious Operations upon the ſpirits of men, to deliver them from ſuch diſtempers and diſaffections, as are plainly inconſiſtent with their final Salvation, and Bleſſedneſs; and give them ſuch diſpoſitions as are requiſite thereto.
Can any thing be more ſuitable to the Grace of God, than, when he hath found out a way, wherein he might, upon terms not injurious to the dignity of his Government, pardon their ſins, he ſhould alſo inwardly apply himſelf to them, cure the blindneſs, carnality, and averſion of their Minds, incline, and inable them to know, truſt, love, obey, and converſe with him, without which an Atonement, and pardon would avail them nothing, and in which of themſelves they can effect nothing?
'Tis eaſie to frame abſtract Diſcourſes, and general Ideas of what might be performed by thoſe noble Powers, a mans own Underſtanding, and Will: but what can actually be effected, in particular, and circumſtantiated caſes, againſt the ſtream of ſenſual Inclination, either to the ingaging of intenſe thoughts, or by thinking, they perhaps are moſt apt to pronounce confidently, who have leaſt tryed.
Nor is any thing more congruous to the notion of Grace, than that it be at liberty herein. Unfree Grace were to every mans underſtanding a plain contradiction. Neither can any inconvenient or ill Conſequence follow upon its being apprehended moſt ſovereignly free. Or any thing that is not moſt ſuitable to God, and to us. It naturally follows that He be not neglected, that He be ſupplicated, and ſought unto, that we abſolutely, and with great reverence, and hope, ſurrender, reſign, and commit our ſelves to Him. Which how majeſtick, auguſt, great, and God-like is it, on his part! how correſpondent to his very Nature! Whereupon we are told, (Pſalm 147. 11.) The Lord taketh pleaſure in them that fear him; in thoſe that hope in his mercy. And how ſuitable is it to the condition of wretched and impotent creatures that are periſhing, and cannot ſave themſelves! And to ſuch one would think no ſubject ſhould be more acceptable than this of the ſaving Grace of God: Nor therefore a Diſcourſe upon it unacceptable.
Eſpecially from ſuch an Authour, who tho his great Humility, and remoteneſs from all Oſtentation of himſelf, did as much vail him, as was poſſible to him; yet his ſingular Worth could not be hid, and indeed the leſs, by how much the more he endeavour'd it. His clear and comprehenſive Mind, his excellent Learning, his reaſoning argumentative Skill, his ſolid, moſt diſcerning Judgment, his indefatigable Induſtry, his large Knowledge, and great Moderation in the matters of our unhappy Eccleſiaſtical differences, his calm diſpaſſionate Temper, his pleaſant and moſt amiable Converſation did carry ſo great a luſtre with them, as that, notwithſtanding his moſt beloved Retiredneſs, they could not, in his Circumſtances, but make him be much known, and much eſteem'd, and lov'd by all that had the happineſs to know him; and make the loſs of him be much lamented. But he was by the things that made his continuance ſo deſirable in this World, the fitter for a better, and more ſuitable World. He liv'd here as one that was more a-kin to that other World than this; and who had no other buſineſs here, but to help in making this better. From ſuch an hand one may reaſonably expect a Treatiſe very highly valuable upon ſuch a Subject. Which I do with ſo great confidence, that, thô I have not as yet (wanting Opportunity) throughly perus'd it, I make no doubt to invite ſuch to the reading of it, as apprehend the value of the Grace of God, and their own Salvation, earneſtly deſiring that, as their Satisfaction herein may be, in its completion, alike early; ſo it may be equally great with that, which is with much aſſurance expected by
One very deſirous any way to promote the common Salvation, John Howe.
THE CONTENTS OF THE Enſuing DISCOURSE.
THat Salvation is wholly and only from Grace, proved, Pag. 1, 2.
Grace free in reſpect of 1. Conſtraint, 2. Merit, 3. Motive, p. 3, 4.
That Salvation is by Grace, demonſtrated from God, from Man, p. 5, 6.
1. From Man, in ſeveral particulars, 7, 8, &c.
2. From God, demonſtrated in ſeveral particulars, p. 17, &c.
Uſe. Thoſe condemned who will have us ſaved by Free-will, and not by Free-Grace, 27.
The Doctrine of Free-will, diſplayed, in four particulars: 1. What Grace the Patrons of Free-will do own, and count ſufficient. 2. What they aſcribe to Free-will. 3. What is the Tendency of their Principles. 4. What they Object againſt the Doctrine of Free-Grace, p. 28.
1. What Grace by them is counted ſufficient, p. 28, &c.
2. What they aſcribe to Free-will, p. 33.
3. The Import and dangerous Tendency of the Doctrine of Free-will, in twenty particulars, p. 39, 40, &c.
4. Objections againſt the Doctrine of Grace, anſwered, and Prejudices removed, p. 112.
Some Practical Inferences from the Doctrine of Free-Grace, p. 147.
Books written and publiſhed by the Author of this enſuing Treatiſe, and ſold by Tho. Farkhurſt at the Bible and Three Crowns at the lower end of Cheap-ſide, near Mercers-Chappel.
NO Evidence for Dioceſan Churches, nor any Biſhops without the Choice or Conſent of the People, in the Primitive Times. Or an Anſwer to the Allegations out of Antiquity for ſuch Churches, and againſt Popular Elections of Biſhops: In a late Volume, Intituled, The unreaſonableneſs of Separation: Shewing that they do not ſerve the Deſign for which they are produced.
Dioceſan Churches not yet diſcovered in the Primitive Times. Or a Defence of the Anſwer to Dr. Stillingfleets Allegations out of Antiquity for ſuch Churches. Againſt the Exceptions offered in the Preface to a late Treatiſe called A Vindication of the Primitive Church.
A DISCOURSE OF Free-Grace.
EPHES. II. 8.
By Grace ye are ſaved.