Discourses of the Great Duties of Natural Religion, Sermon 7
SERMON VII.
Of the Nature of Regeneration, and its Neceſſity, in order to Juſtification and Salvation.
GALAT. VI. 15.
For in Chriſt Jeſus, neither Circumciſion availeth any thing, nor Uncircumciſion; but a new Creature.
THE Point which I am upon from theſe words is, that according to the terms of the Goſpel, nothing will avail to our Juſtification, but the real renovation of our Hearts and Lives.
For the full explication of this, I propounded to ſhew,
Firſt, What is implied in this expreſſion of the new Creature.
Secondly, That this is the great Condition of our juſtification and acceptance with God.
Thirdly, That it is highly Reaſonable that this ſhould be the Condition of our Juſtification.
In ſpeaking to the firſt of theſe, I have ſhewed, 1ſt. What this Metaphor doth certainly import; and 2dly, That it doth not import what ſome would extend it to, whereon to found ſuch Doctrines as theſe.
Firſt, That as the Creation was an irreſiſtible act of the Divine Power, ſo is this new Creation, or the Converſion of a Sinner.
Secondly, As Creatures were meerly paſſive in their being made, and contributed nothing at all to it, no more do we in our Converſion, and Regeneration.
Thirdly, That as the Creation of the ſeveral Kinds and Ranks of Creatures was effected in an inſtant, by the powerful Word of God, ſaying, let ſuch and ſuch things be, and immediately they were; ſo this new Creation is in an inſtant, and admits of no degrees.
The firſt of theſe I have conſider'd, and enter'd upon the ſecond; namely, that as the Creatures were meerly paſſive in their being made, and contributed nothing at all thereto, no more do we in our Converſion and Regeneration.
This I told you does plainly make void all the Precepts and Exhortations, and all the Promiſes and Threatnings of Scripture, to argue and perſwade Men to Repentance.
That which remains to be done upon this Argument, is,
Firſt, To anſwer an Objection or two, which are commonly urged by the Aſſertors of this Doctrine, that we are meerly paſſive in the work of Converſion.
Secondly, To give a clear ſtate of this Matter, ſo as is moſt agreeable to Scripture, and the Attributes and Perfections of God. For the
Firſt. The Objections are theſe three.
1. That if we be not meerly paſſive in the work of Regeneration and Converſion, we aſcribe the whole glory of this work to our ſelves, and not to God.
Or, 2dly, We do however extenuate or leſſen the grace of God, if there be any active Concurrence and Endeavours of our own towards this Change.
3dly, They ask St. Paul's queſtion, Who maketh thee to differ? and think it impoſſible to be anſwer'd, if the efficacy of God's grace to depend upon our concurrence and compliance with it. Theſe are all the Material Objections I know; to every one of which I hope to give a very clear and ſufficient Anſwer.
1. Objection. If we be not meerly paſſive in the Work of Regeneration and Converſion, we aſcribe the whole glory of this work to our ſelves, and not to God. But that I certainly know this Objection is commonly made, and have ſeen it in very Conſiderable Authors, I could not believe that Men of ſo good ſenſe could make it. For this is to ſay, that if we do any thing in this work, tho' we acknowledge that what we do in it, we do by the aſſiſtance of God's grace, we aſcribe it wholly to our ſelves, and rob God altogether of the glory of his grace; or in plainer terms, it is to ſay, that tho' we ſay God does never ſo much, and we but very little in this work, yet if we do not ſay that God does all, and we nothing at all, we take the whole work to our ſelves, and ſay God does nothing at all; which let any one that conſiders what we …ay judge, whether we ſay ſo or no.
The Scripture, which never robs God of the glory of his grace, does I'm ſure aſcribe our Converſion and Repentance, our Regeneration and Sanctification to ſeveral Cauſes; To the Holy Spirit of God, to his Miniſters, to his Word, and to our ſelves. To the Holy Spirit of God, as the principal Author, and Efficient. Hence we are ſaid to be born of the Spirit, to be ſanctified by the renewing of the Holy Ghoſt. To the Miniſters of God, as the Inſtruments of our Converſion. Hence they are ſaid to turn Men to Righteouſneſs, to Convert a Sinner from the evil of his ways, to ſave Souls from death, to ſave themſelves, and them that hear them; to be our Spiritual Fathers, and to beget us in Chriſt. To the word of God, as the ſubordinate Means and Inſtruments of our Converſion. Hence we are ſaid to be begotten by the word of truth, to be ſanctified by the truth. And laſtly, to our ſelves, as concurring ſome way or other to this work. Hence we are ſaid to believe and repent, to turn from our evil ways, and to turn to the Lord, to cleanſe and purifie our ſelves. Hence likewiſe are thoſe frequent Commands in Scripture, to amend our ways and doings, to waſh our hearts from wickedneſs, to repent and turn our ſelves, and to make our ſelves new Hearts, and new Spirits. So that all theſe Cauſes, the Spirit of God, his Miniſters, his Word, and we our ſelves, do all ſome way or other concur and contribute to this Effect. God indeed is the Principal, and hath ſo great an hand in this Work from beginning to end, that all the reſt are nothing in Compariſon, and we do well to aſcribe to him the whole glory of it, that no Fleſh may glory in his ſight: But nevertheleſs in ſtrictneſs of ſpeech ſufficiently warranted by Scripture, the Miniſters of God, and the Word of God, and we our ſelves do all co-operate ſome way or other to our Converſion, and Regeneration; and by aſcribing to any of theſe ſuch parts as they truly have in this work, God is not robbed of any part of the glory of his grace, much leſs of the whole. Much leſs is it the aſcribing it all to our ſelves, whom we affirm to have the leaſt part in it, not worthy to be mention'd, in Compariſon of the riches of God's grace towards us. And yet unleſs we do ſomething, what can be the meaning of making our ſelves new hearts and new ſpirits? Is it only that we ſhould be paſſive to the irreſiſtible operation's of God's grace? that is, that we ſhould not hinder, what we can neither hinder nor promote; that we ſhould ſo demean our ſelves, as of neceſſity we muſt whether we will or no. So then to make our ſelves new hearts and new ſpirits, is to do nothing at all towards the hinderance or furtherance of this work; and if this be th… meaning of it, it is a Precept and E… hortation juſt as fit for Stones, as for Men; that is, very improper for either.
2. Objection. But however, we do extenuate and leſſen the grace of God, if there be any active concurrence and endeavours on our part towards this Change. For anſwer to this, three things deſerve to be conſider'd.
Firſt, It is very well worthy our Conſideration, that they who make this Objection, have the confidence to pretend that they do not d…miniſh the grace of God, by confining it to a very ſmall part of Mankind in Compariſon; nay, they will needs face us down, that by this very thing they do very much exalt and magnifie it, and that the grace of God is ſo much the greater, by how much the fewer they are that are partakers of it. But I hope they only mean that the grace is greater to themſelves; (in which conceit there is commonly as much of envy as gratitude) but ſurely they cannot mean that the grace which is limited to a few, is greater in it ſelf, and upon the whole matter, than that which is extended to a great many; it being a down-right Contradiction, to ſay that the grace of God is magnified by being confined. For at this rate of Reaſoning, the leſſer it is, the greater it muſt be, and by undeniable conſequence would be greateſt of all, if it were none at all. So that it ſeems the grace of God may be extenuated in favour of our ſelves; but when we do ſo, we muſt ſay we magnifie it.
Secondly, But to come cloſe to the Objection; tho' it be true, that if God's grace in our Converſion do not do all, it does not do ſo much as if it did all; yet this is really no injury or diſhonour to the grace of God; and tho' in ſome ſenſe it doth extenuate it, it doth not in truth and reality take off from the glory of it. In my Opinion, the grace and favour of a Prince is not the leſs in offering a Pardon to a Traytor, who puts forth his hand and gladly receives it, than if he forc'd it upon him whether he would or no. I am ſure it is in the firſt Caſe much fitter to give it, and he on whom it is conferr'd much better qualified to receive it. 'Tis no diſparagement to a Prince's Favour, that it is beſtow'd on one who is in ſome meaſure qualified to receive it. But be it more or leſs in one Caſe than the other, this is certain, that in both Caſes the Man ows his Life to the great grace and goodneſs of his Prince; and I cannot ſee how it leſſens the grace, that the miſerable Object of it, the guilty and condemned Perſon, was either by his humble ſubmiſſion, or thankful acceptance of it, in ſome degree better qualified to receive ſuch a Favour, than an obſtinate Refuſer of it.
Thirdly, Which is the Principal Conſideration of all, we muſt take great heed, that while we endeavour to make God to do all in the Converſion of Sinners, we do not by this means charge upon him the ruine and deſtruction of impenitent Sinners, which I doubt we ſhould do, if we make the Reaſon of their impenitency and ruine their utter impotency and diſability to Repent; and we certainly make this the Reaſon of their impenitency and ruine if there be no other difference but this between penitent and impenitent Sinners, namely, that in the one God works Repentance by an irreſiſtible act of his Power, ſo that he cannot but Repent, and denys this grace to the other, without which he cannot poſſibly Repent. But the Scripture chargeth the deſtruction of Men upon themſelves, and lays their impenitency at their own door. Oh Iſrael! thou haſt deſtroyed thy ſelf; but in me is thy help, Hoſea 13. 9. But where is the help, when the grace abſolutely neceſſary to Repentance is denied? And how is their deſtruction of themſelves, if it is unavoidable, let them do what they can? Iſa. 5. 3, 4. God appeals to his People Iſrael, that nothing was wanting on his part, that was fit and neceſſary to be done, that they might bring forth the fruits of Repentance, and better Obedience. And now, O Inhabitants of Jeruſalem, and Men of Judah, judge, I pray you, between me and my Vineyard; what could have been done more to my Vineyard, that I have not done in it? wherefore when I looked that it ſhould bring forth grapes, brought it forth wild grapes? Is it true that God hath done all that was neceſſary to have brought them to Repentance? Then if irreſiſtible grace be neceſſary, he afforded them that; but that was not afforded them, becauſe then they muſt unavoidably have Repented, and there had been no cauſe for this Complaint: If he did not afford it, but only the outward means of Repentance without the inward grace (as ſome ſay;) then it is eaſie to judge why they did not Repent; Becauſe they could not; and there ſeems to be no Cauſe either of Wonder, or Complaint. Beſides that it will be hard to juſtifie that Saying, What could I have done more to my Vineyard, that I have not done in it? when it is acknowledg'd by the aſſertors of this Doctrine, that the main thing was not done, and that without which all the reſt ſignify'd nothing, leaving them under the ſame impoſſibility of Repentance, as if nothing at all had been done to them.
But now upon our ſuppoſition, that ſufficient grace was afforded to them, which they wilfully neglected to make uſe of, the Reaſon and Equity of this Complaint is evident, and God is acquitted, as having done what was needful on his part, and the Sinner juſtly Condemned, for not concurring with the grace of God as he might have done; which ſhews that we are not meerly paſſive in this work, but ſomething is expected from us, after God hath done his part, which if we neglect to do, our deſtruction is of our ſelves. Whereas the contrary ſuppoſition, upon pretence of glorifying God's grace, by making him to do all in the Converſion of Sinners, indangers the honour of his Juſtice, by laying the impenitency of Sinners, and their ruine conſequent upon it, at his door; which is to advance one Attribute of God upon the ruine of another; whereas it is a Fundamental Principle of Religion, to take care to reconcile the Attributes and Perfections of God to one another; for that is not a Divine Perfection, which contradicts any other Perfection.
The 3d Objection is grounded upon that queſtion of St. Paul, 1 Cor. 4. 7. Who maketh thee to differ? which they think impoſſible to be anſwer'd, if the efficacy of God's grace depend upon our concurrence and compliance with it. For, ſay they, when God offers his grace to two perſons for their Repentance, if the true Reaſon why the one Repents, and the other remains impenitent, be this, that the one complieth with this grace of God, and yieldeth to it, the other reſiſts and ſtands out againſt it; then it is not the grace of God which makes the difference, for that is equal to both, but ſomething in themſelves, and ſo it is not God that makes them to differ, but they themſelves.
But this queſtion is impertinent to this Caſe. The Apoſtle ſpeaks it concerning Spiritual Gifts, upon account of which, they factiouſly admir'd ſome of the Apoſtles above others, and concerning them the queſtion is very proper, who maketh thee to differ? Miraculous gifts were ſo order'd by God, that Men were meerly paſſive in the receiving of them, and contributed nothing to the obtaining of them; and therefore if one had greater gifts than another, it was meerly the pleaſure of God that made the difference. But the Caſe is not the ſame in the graces of God's Spirit, towards the obtaining and improving whereof, we our ſelves may contribute ſomething; our Saviour having aſſur'd us, that to him that hath, ſhall be given. And here the queſtion is not proper, nor is it true that the grace of God makes all the difference. It is indeed the Foundation of all the good that is in us: but our different Improvement makes different attainments in grace and goodneſs. Among thoſe to whom the Talents were intruſted, what made the difference between the Man who wrapt his Talent in the Napkin, and buried it, and thoſe who gained double by theirs, but that the one improv'd the grace conferr'd on him, the other neglected it, and this without any manner of reflection upon, or diminution of the grace of God, or any danger from St. Paul's queſtion, who maketh thee to differ? Put the Caſe a Pardon is offered to two Malefactors, the one accepts, the other refuſes it; their own choice makes the difference between them; but he that is ſaved is nevertheleſs beholden to the King's Pardon for his Life, and it were a ſenſeleſs ingratitude in him, becauſe he accepts the Pardon, when the other refuſeth it, to ſay that he did not owe his Life to the grace and favour of his Prince, but might thank himſelf for it; whereas that he was in a capacity to accept a Pardon, was wholly due to the clemency of his Prince, who offer'd it to him when he no wiſe deſerved it. In this Caſe the thing plainly appears as it is, by which every Man may ſee, that it is againſt common ſenſe to pretend that the grace of God is deſtroyed, if there be any compliance on our part with it; that it is no grace, if it be not forc'd upon us, and we be not meerly paſſive in the reception of it. I proceed in the
Second place, to give a clear ſtate of this Matter, ſo as is moſt agreeable to the Doctrine of the Holy Scriptures, and the eſſential Attributes and Perfections of God. In order to which, I will give you a ſhort view of the ſeveral Opinions concerning this Matter. And there are two extream, and two middle Opinions, concerning the operation of God's grace in the Converſion of a Sinner.
The Firſt of the extream Opinions is that which all this while I have been arguing againſt, namely, that all that are Conv…ted and Regenerated, are wrought upon in an irreſiſtible manner, and are meerly paſſive in it; and that thoſe who are not thus wrought upon, their Repentance and Converſion is impoſſible. What the inconveniencies of this Opinion are, I have ſhewed at large.
The other extream Opinion is, that none are thus wrought upon, becauſe it would be a violence and injury to Man's Natural Liberty; but that ſufficient grace is offered to all, one time or other, who live under the Goſpel, which they may comply with or reſiſt; and conſequently if they be not brought to Repentance, their impenitency and ruine is the effect of their own choice, and God is free from the blood of all Men. But this Opinion, tho' infinitely more reaſonable than the other, ſeems not to have any neceſſary Foundation either in Scripture or Reaſon. There are ſome inſtances in Scripture of the Converſion of Men after a very violent, if not an irreſiſtible manner, which ſeems to be attributed to a particular predeſtination of God; as that of St. Paul, who ſays of himſelf, Gal. 1. 15. that he was ſeparated from his Mother's Womb to that work to which he was called; and the manner of his Converſion was anſwerable to ſuch a predeſtination; and there is nothing in Reaſon againſt this, ſince it is no injury to any Man to be made good and happy againſt his will.
The two middle Opinions are theſe.
Firſt, That irreſiſtible Grace is afforded to all the Elect, and ſufficient Grace to all others who live under the Goſpel (for of thoſe only we ſpeak, the Caſe of others being peculiar, and belonging to the extraordinary Mercy of God) but then they ſay, that none of thoſe to whom this ſufficient Grace is afforded, ſhall effectually comply with it, and be ſaved. This Opinion ſeems more moderate, and hath this advantage in it, that it acquits the Juſtice of God in the Condemnation of thoſe, who having ſufficient Grace afforded to them, did yet notwithſtanding continue impenitent; but yet it hath two great inconveniencies in it.
Firſt, That this Suppoſition is to no purpoſe, as to any real effect for the Salvation of Men, becauſe not one perſon more is ſaved, notwithſtanding this Univerſal ſufficient Grace, which they ſay is afforded to all; for they take it for granted it is never effectual, and then it ſeems very unreaſonable to ſuppoſe, that a Means ſufficient to its End ſhould Univerſally prove ineffectual; nay, on the contrary, it is next to a Demonſtration againſt the ſufficiency of a Means, if perpetually and in all inſtances it fails of its End. This would tempt any Man to think, that ſurely there is ſome defect in it, or ſomething that hinders the efficacy of it; if being perpetually and generally afforded, it doth perpetually and univerſally miſcarry, without ſo much as one inſtance among ſo many millions to the contrary. So that this Opinion ſeems rather to be contriv'd for a colour and ſhelter againſt ſome abſurdity, which Men know not how to avoid otherwiſe, than to ſ…rve any good purpoſe, or to be embraced for the truth and probability of it.
The other middle Opinion is, That ſome are Converted in an irreſiſtible manner, when God pleaſeth, and whom he deſigns to be extraordinary Examples and Inſtruments for the good of others, and that ſufficient Grace is afforded to others, which is effectual to the Salvation of many, and rejected by a great many. And this avoids all the inconveniency of the other Opinion, and is evidently moſt agreeable both to the tenour of Scripture, and to the beſt notions which Men have concerning the Attributes and Perfections of God, and gives greateſt encouragement to the endeavours of Men. It agrees very well with the ſolemn declarations of Scripture, that God is not wanting on his part, to afford Men ſufficient Means to bring them to Repentance; that he deſires not the death of a Sinner, but rather that he ſhould turn from his wickedneſs and live; That he would have all Men to be ſaved, and to come to the knowledge of the truth; That he would not that any ſhould periſh, but that all ſhould come to Repentance; That Mens deſtruction is of themſelves. And this makes all the Exhortations and Motives of Scripture to Repentance to be of ſome force and ſignificancy, and gives encouragement to the Reſolutions and Endeavours of Men to become better. This clearly acquits the Juſtice of God in the Condemnation of impenitent Sinners, and ſixeth the Reaſon of their ruine upon their own choice. This perfectly reconciles the operation and aſſiſtance of God's grace in our Converſion and Regeneration, in our Sanctification and Perſeverance in a good Courſe, with the concurrence of our own Endeavours, and makes thoſe plain Texts of Scripture have ſome ſenſe and ſignificancy in them; Work out your own Salvation; Repent and turn your ſelves from all your evil ways; Make ye new Hearts and new Spirits. Theſe are more than a thouſand Metaphors to convince a Man, that we may and ought to do ſomething towards our Repentance and Converſion. And if any Man be ſure that we neither do nor can do any thing in this Work, then I am ſure that theſe Texts ſignifie nothing. Finally, theſe Texts which ſpeak moſt clearly of the neceſſity of the Divine Grace and Aſ…ſtance, to our doing of any thing that is ſpiritually good, do ſuppoſe ſomething to be done on our part. That of our Saviour, without me you can do nothing, implies that with his Grace and Aſſiſtance we can. That of St. Paul, I am able to do all things through Chriſt ſtrengthning me, implies, that what we do by the ſtrength of Chriſt is truly our own act; I am able to do all things. And this does not in the leaſt prejudice nor obſcure the glory of God's grace. St. Paul it ſeems knew very well how to reconcile theſe two, and to give the grace of God its due, without rejecting all concurrence of our own induſtry and endeavour, 1 Corin. 15. 10. But by the grace of God I am what I am; and his Grace which was beſtowed upon me was not in vain; not becauſe it was irreſiſtible, and he meerly paſſive in the reception of it; but becauſe he did concurr and co-operate with it. So he tells us, his Grace that was beſtowed upon me was not in vain, but I laboured more abundantly than they all; yet not I, but the grace of God which was with me. So that our Concurrence and Endeavour in the doing of any thing that is good, does not derogate from the grace of God, provided that we aſcribe the good which we do to the aſſiſtance of Divine Grace, to which it is incomparably more due, than to our own activity and endeavour. And ſo St. Paul does, I labour'd abundantly; yet not I, but the grace of God, which was with me.
So that the glory of God's grace may be advanced to its due pitch, without aſſerting that we are meerly paſſive to the Operations of it. God's grace may be abundantly beſtowed upon us, and yet we may labour abundantly; God may work in us to will and to do, and yet we may work out our own Salvation. I have done with the Second Doctrine grounded upon this Metaphor of a New Creature.