Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 49
SERMON XLIX.
Rom. IX. 15.
For he ſaith unto Moſes, I will have mercy upon whom I will have mercy, and I will have compaſſion upon whom I will have compaſſion.
I Am (as you know) attempting to expound the hard Chapters of Divine providence, giving you ſome account of thoſe Motions of it, which to us appear moſt difficult; I have brought theſe under ſome heads propounding to ſpeak,
1. Firſt, To ſuch as concerned the exhibition of the Covenant of works, after the eſtabliſhment of the Eternal Covenant of Redemption and Grace. And 2. The Exhibition, or tender of grace to all indefinitely, after the Decree of Election, and the fall of Man.
2. The permiſſion of ſin, and ſo much ſin; ſinners, and ſo many ſinners in the world.
3. To ſuch as related to the Remunerative, and punitive Providence of God.
4. Laſtly, To ſuch as concern the diſpenſation, both of the more external, and the more internal and effectual means of grace. I have ſpoken to divers Queſtions, that have fallen under the Three firſt of theſe heads; ſuch as fall under the laſt, remain yet to be ſpoken to: but before I come to ſpeak directly to ſuch Queſtions, I ſhall lay down Two preliminary Propoſitions, to which I ſhall ſpeak ſomething.
1. Prop. That God in his Providential diſpenſations of grace, and the means of application of it; whether more external, or more internal; acteth freely and unaccountably, yet is in it both holy and juſt and good.
2. Prop. That God in the diſpenſations of his paenal Providence, in the withholding, or withdrawing of the means of grace; whether more external, or more internal; never acteth upon meer Prerogative, but upon the demerit of the ſins of people; and in this he acteth juſtly, and holily. I will begin with the firſt of theſe, and for that purpoſe I have made choice of this Text; which is a Quotation which our Apoſtle bringeth out of the Books of Moſes: you ſhall find it, Exod. 33.19. Moſes ſaid unto God, verſ. 18. I beſeech thee ſhew me thy glory: And he ſaid, I will make all my goodneſs to paſs before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will ſhew mercy on whom I will ſhew mercy. This is the Text which the Apoſtle quoteth here: The Argument which the Apoſtle is upon in this Chapter, is the rejection of the Jews; as to which he vindicateth God in Two things. 1. As to the promiſe made to Abraham, a thing which the Jews bare up themſelves much upon; that they were the ſeed of Abraham, and ſo in Covenant with God; and if God ſhould caſt them off, what could be ſaid to juſtifie the truth and faithfulneſs of God? What ſhould become of the promiſe, the Covenant made with Abraham and his ſeed for ever? The word of God would have no effect. This the Apoſtle anſwereth, verſ. 6. and ſo to verſ. 13. He telleth them in the firſt place: They were not all Iſrael which were of Iſrael. And verſ. 7. That all who were the ſeed of Abraham, were not all children: and this he proveth, verſ. 7. Becauſe God ſaid, In Iſaac ſhall thy ſeed be called; and that the promiſe was given to Sarah, that is, (ſaith the Apoſtle) they which are the children of the fleſh, theſe are not the children of God; but the children of the promiſe are counted for the ſeed. And he tells them, that it was the ſame caſe as to Rebecca. Eſau and Jacob were both the children of Rebecca, but yet God loved Jacob, and hated Eſau, verſ. 13. But ſome may poſſibly think, this did not anſwer the Objection of the Jews: for admitting that the promiſe was made to the children of Iſaac, the Jews were ſuch. Abraham indeed had a child by Hagar, that was Eſau, and he had Sons by Keturah; but all the Nation of the Jews were deſcended from Iſaac, who was the Son of Sarah, to whom the promiſe confeſſedly was made. To which I anſwer, The Apoſtle had yet gained One main point, viz. That the Jews could lay claim to nothing upon this account, that they were the ſeed of Abraham; for the promiſe was not made to the whole ſeed of Abraham, but to a peculiar ſeed: Now this peculiar ſeed was not all the children of Iſaac; this he proveth by the inſtance of Jacob and Eſau, who were both the children of Iſaac; for ſaith he, verſ. 11. The children being not yet born, neither having done good or evil; that the purpoſe of God according to election might ſtand, not of works, but of him that calleth; It was ſaid unto her, The elder ſhall ſerve the younger, as it is written, Jacob have I loved, but Eſau have I hated. This now proveth, that God was not by his promiſe tied to all the children of Abraham by Iſaac, but was yet at liberty, to what part of his ſeed he would fulfil his promiſe. Well, but might ſome ſay, being they were both the children of Abraham; how could God in righteouſneſs ſhew mercy and compaſſion to one of them, and not to another? verſ. 14. What ſhall we ſay then? Is there unrighteouſneſs with God? This the Apoſtle denieth, and that with his ordinary averſation, and deteſtation, God forbid. Now he proveth that there is no unrighteouſneſs in this diſpenſation of God: Becauſe God had ſaid to Moſes, I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion. So then, (ſaith the Apoſtle,) It is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy. If there could be unrighteouſneſs with God, it muſt be becauſe God hath ſomewhere by promiſe obliged himſelf to ſhew mercy to all the Jewiſh Nation: but, ſaith he, the promiſe made to Abraham and to his ſeed, will not reach ſo far: that was not made to the whole ſeed of Abraham, no, not to all that deſcended from Abraham, through the loins of his Son Iſaac, as appears by Gods hating Eſau, who was the Son of Iſaac, and his eldeſt Son too: But more than this, ſaith the Apoſtle, God when he declared his glory to Moſes, Exod. 33. ſufficiently expounded himſelf: That his promiſe to Abraham's ſeed, did not determine his grace to any parts, or Nation; but that he had a liberty left to him to ſhew, or not to ſhew mercy to whom he pleaſed; for he ſaith to Moſes, I will have mercy on whom I will have mercy. So that the Propoſition from this Text is of eaſie deduction.
Propoſi. That God in his Providential diſpenſations of grace, and the means of its application, acteth freely, and unaccountably; and in doing ſo, there is no unrighteouſneſs with God. In this Propoſition there are Two branches, 1. That God in the diſpenſations of his grace acteth freely and unaccountably. 2. That in his doing ſo, there is no unrighteouſneſs with him. I ſay firſt, God in theſe diſpenſations acteth freely and unaccountably: the one of theſe neceſſarily followeth upon the other; if he acteth freely, he muſt needs act unaccountably: for who can give an account of what man doth, ex mero motu, out of his own free inclination, without any motive out of himſelf; (for that is meant by freely) nothing compelling, nothing moving, or alluring him, meerly from the good pleaſure of his own will. The reaſon of his having and ſhewing mercy, is, becauſe he will thew mercy. The Scripture giveth ſo plentiful a teſtimony to this, as one would wonder that any owning the Scripture, ſhould deny it: for whereas all grace, or mercy is to be conſidered; either in the firſt willing and purpoſe, or in the actual exerciſe of it; whether we conſider, the one way, or the other; we ſhall find, that both flow from the free-will, and goodneſs of God, and have no other cauſe; but becauſe God will ſhew mercy to whom he will ſhew it.
1. Let us conſider it firſt in the purpoſe. Gods purpoſe of grace was nothing elſe but his Eternal willing of ſome perſons, to obtain everlaſting life and ſalvation, in, and through Chriſt; and in the uſe of that means which he appointed thereunto; for the counſels of God, ordered the means, as well as the end: we do therefore ſuppoſe that God from all eternity knew who ſhould be ſaved; and that he therefore muſt needs know it, becauſe he will'd it: for whereas all mankind from eternity are to be conſidered alike, nothing but the Will of God could bring any part of them more than another, into a ſalvable eſtate; eſpecially into a certain ſtate of Salvation. God therefore decreed, or willed ſome perſons to ſo glorious an end. Now the queſtion is, what made God to will theſe, not others? what can be imagined but his will, of which we are able to give no account. Eph. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelf, according to the good pleaſure of his will: hence, it is called the election of grace, Rom. 11.5. and 2 Tim. 1.8. Who hath ſaved us, and called us with an holy calling, not according to our works, but according to his purpoſe and grace, which was given us in Chriſt, before the world began. Arminians and Papiſts tell us of Gods electing men out of a foreſight that they would believe and obey. If indeed men were to have riſen out of the Earth like Muſhromes, and to have given a being to themſelves, and to have created their own Souls, they might have quarrelled the Scripture a little upon this point; but when the bodies of all men were to be of the ſame clay, and all ſouls were Gods, which were to inform thoſe bodies, how they ſhould any of them have a diſpoſition to believe, or obey more than others; unleſs God had created it in them, or willed that in time they ſhould have it, I cannot underſtand: and if they ſay, that they had it from the will of God, the matter (as to our point) cometh much to the ſame iſſue. God purpoſed them grace from his own meer good-will and pleaſure; he willed them, in time to have a diſpoſition to believe and obey; and upon their Faith and Obedience, to have everlaſting life.
2. If we conſider Gods acts of grace in time, they are diſtinguiſhed, either into the more external means: Or ſecondly, thoſe gracious habits which accompany ſalvation, and make a ſoul meet for the inheritance of the Saints in Light. The means of Salvation are either the means of Purchaſe, and Redemption; ſuch was the giving of Chriſt, of which Saint John, (Joh. 3.16.) could give us no other account, but God ſo loved the world, that he gave his only begotten Son. For the means of application, they are either more external, or internal. The more external, is the promulgation, or publication of the Goſpel: See what our Saviour ſaith as to this, Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, who haſt hidden theſe things from the wiſe and prudent, and haſt revealed them to babes: Even ſo, O Father, becauſe it pleaſed thee. 2. For theſe acts of grace by which the Soul is prepared, and made fit for the inheritance of the Saints in Light: they are Effectual Calling, Juſtification, and Sanctification, or Regeneration.
1. For Effectual Calling, we are ſaid to be called with an holy calling, not according to our works, but according to his own purpoſe, and grace. Not according to our works: ſo that any thing in our ſelves is denied, but according to his purpoſe: Now what is the purpoſe of God? but the will of God determining this, or that; and it is further added, And grace; which ſpeaketh the free love and good-will of God in the caſe; for grace is nothing elſe but free love. So 1 Pet. 5.10. The God of all grace, who hath called you: ſo that God in the calling of Souls acteth as a God of duplicate page duplicate page grace, yea, of all Grace. Who can give a reaſon why God by the Preaching of the Goſpel effectually calleth one, and not another, out of darkneſs into marvellous light? but meerly becauſe he willeth. The Evangeliſt, 1 John 13. telleth us, that we are born, not of blood, nor of the will of the fleſh, nor of the will of man, but of God.
2. Juſtification is another act of grace, whereby God pardoneth our ſin, looketh upon us, and accepteth us as righteous, only for the righteouſneſs of Chriſt reckoned unto us for righteouſneſs. Herein alſo God acteth freely: being juſtified freely by his grace; he giveth of the fountain of life freely. To this purpoſe is that, I will heal your backsliding, and love you freely.
3. For Regeneration, or Sanctification, which is that act of grace by which we are renewed in the inward-man, and made conformable to the image of God: This is our being born of the Spirit; and our Saviour compareth the motion of the Spirit to the wind, which bloweth where it liſteth.
2. But further yet, the diſpenſations of grace by the hand of Providence, muſt neceſſarily bear proportion to the purpoſe of grace. We are bleſſed in Chriſt with all ſpiritual bleſſings, according as he hath choſen us in him, ſaith the Apoſtle, Eph. 1.4, 5. Nothing cometh to paſs in the world, either as an act of grace, or a paenal diſpenſation; but it is in purſuance of ſome purpoſe of God. Now it was impoſſible that the purpoſe of God ſhould have any other foundation than his Will; for the eternal purpoſe muſt be antecedent to any good, or evil done by us; we are but of yeſterday. That man, or woman knoweth nothing of God, and hath very falſe conceptions, and apprehenſions of the Divine Being, that doth not conceive of him as a God from all eternity; knowing whatſoever ſhould come to paſs in the world; nor is it poſſible for us to apprehend how God ſhould know any future thing, but becauſe he willed it; for what but the will of God ſhould bring it out of a not being, into a being; out of the order of a contingency, into a certainty; which it muſt have, or God could have no certain knowledg of it. Now it was not poſſible that any thing in the creature ſhould move God from eternity to will any one grace, becauſe there was no creature pre-exiſtent to this eternal act of God; nor yet co-exiſtent with it. It is true, ſay ſome, but yet God did foreſee, that ſuch, or ſuch, would believe, repent, obey, &c. uſing the liberty of their wills better than others; and to ſuch God willed eternal life. But I cannot underſtand any thing in this more than trifling. For I demand, from whence is that better inclination and diſpoſition of one mans will, than another? Where was the principle of this good, was it to proceed from God? then it little differeth from what we ſay, at leaſt in this caſe it doth not; for ſtill in the diſpenſations of his grace he moveth freely, and from his own meer will; only he willeth, firſt to give grace, then glory. Will they ſay, this foreſeen good diſpoſition (as is pretended) is from a mans ſelf, then there muſt be another fountain of good beſides God, all good acts proceed from ſome habits, and powers as their principles. I demand whence is that principle, that power, and habit in us, which God ſhould foreſee, and therefore will a Soul to life? Will they ſay it is from man? then ſay I, every good gift cometh not from God; man is thus made a fountain of good, indeed of all good; for he is thus made the fountain of that good, upon the foreſight of which, it is according to this Doctrine; that God willeth all his providential diſpenſations of grace and mercy; and if this be not to ſet up man in the Throne of God, and to take away from God the glory of that Attribute, in which, above all he delighteth, I underſtand nothing.
3. Again, If acts of grace and mercy were not free and unaccountable, only fountain'd in the good-will and pleaſure of God; grace could not be grace: for what is grace, but free love? To him that worketh the reward, (ſaith the Apoſtle) is reckoned not of grace, but of debt, Rom. 4.4. If by grace, then it is no more of works, otherwiſe works would be no more works, Rom. 11.6. The very notion of grace importeth freeneſs: grace not free, is no grace; if you take away liberty, you take away grace; I mean Original liberty. I know when God hath promiſed, he is juſt and righteous to forgive, as the Apoſtle ſaith, But God had an Original liberty to promiſe, or not to promiſe: In ſhort, they are no better than enemies to the grace of God, who go about to found the reaſon of its acts any-where elſe than in the Divine Will: God will have mercy, becauſe he will have mercy; that's all the account which we can give, either of Gods purpoſe of grace, or of any acts of grace purſuant to that purpoſe: And ſo I paſs to the Second part of the Propoſition.
2. Memb. That ſuppoſing this, There is no unrighteouſneſs with God. This is conſiſtent with the holineſs, juſtice, and goodneſs of God; and conſonant to the Divine being and Nature. It is exceedingly agreeing to the Nature of the Divine being, to be the firſt cauſe of all that is upon any account good; and in this ſence it is true, eminently true, which our Lord telleth the Phariſee, There is none good but one, and that is God; other things are derivatively good, he is Originally good: now I ſay it is but reaſonable, that he who is the firſt being, ſhould be owned the firſt cauſe of any good that is in the World; all diſpenſations of Grace, being effluxes of goodneſs: he alſo muſt be the firſt cauſe of them; and they could be originated in nothing but the Divine Will. 2. Beſides, there is nothing more conſonant to the Divine being, than to be the Soveraign Lord, and the ſole cauſe of his own actions. God every where in holy writ, makes himſelf known to us under the notion of the Lord; it is an impeachment of the Divine Soveraignty, to aſſert God originally not at perfect liberty, as to his own Acts, to have mercy upon whom he will have mercy; and extend compaſſion, to whom he will extend compaſſion. God in Scripture is ſet out under the notion of a Potter, the Creature, under the notion of Clay: God ſhewed Jeremiah this, when he carried him down to the Potters houſe, Jer. 18. and ſhewed him the Potter at work; making a Veſſel of Clay, and when it was marred in his hand, making another Veſſel as it ſeemed good unto him; then telling him, Ver. 6. O houſe of Iſrael! Cannot I do with you, as this Potter? Behold, as the Clay is in the Potters hand, ſo are you in my hand, O you houſe of Iſrael; which alſo (alluding to that Text) confirmeth, Rom. 9.21. Hath not the Potter power over the Clay of the ſame lump, to make one Veſſel of honour, another of diſhonour.
2. Nor can this poſſibly be judged unrighteouſneſs with God, for for then would God be in a lower capacity than his Creature; what man of us is there, who doth not think he hath a free, and abſolute power, over his own acts of goodneſs, and mercy? To ſhew them to whom he pleaſeth, and to withhold them from whom he pleaſeth; yet is there a vaſt difference betwixt the Creature, and the Creator in this point; for all Creatures are under the Law of their Creator; they are things and perſons under authority, and are not ſoveraign Lords of their own actions; yet which of us doth judg our ſelves accountable to our Neighbour, for an act of mercy; now if there be no unrighteouſneſs with man, in this caſe, if a man doth not think himſelf bound to give any account to his Neighbour, why he is more kind to one than to another? Why gives he a gift to one, which he giveth not to another? How is God unrighteous in ſuch a diſcrimination? What if God willeth to ſhew mercy, and the riches of Divine Grace to one, & not to another? Though God in theſe motions, be free and unaccountable, yet he is alſo juſt and righteous; and the reaſon is, becauſe he is neither bound, nor a debtor unto any. But this is enough, to have ſpoken to the Explication, and Confirmation of this Propoſition. For Application,
Ʋſe 1. In the firſt place: We may learn from hence, what vain dreamers thoſe are, that go about to find out another Fountain, for acts of Divine Grace; and ſeek a cauſe in man, for the Grace beſtowed upon him. They ſay, the head of the great River Nilus, could never yet be found; It hath been ſought for, and many have travelled poſſibly ſome thouſands of miles, but yet it cannot be found. But the head of Nilus will be found, before men will find any cauſe of Divine Love out of the Divine Will. It ſpeaketh a wonderful arrogance in men, to make God accountable for his acts of Divine Grace; what greater arrogance, and vanity can be imagined than this? When a poor Creature, will not himſelf be brought to an account, why he gives one Begger mony, and not another; or why he giveth to one Child a greater Portion, than another (though they both be the acknowledged fruit of his Body) that yet this Worm ſhould dream, that God muſt be accountable to his reaſon, why he ſheweth mercy to this man, and not to another; when they are both the work of his hands. It is certainly enough to ſay, He will have mercy, on whom he will have mercy; and extend compaſſion, to whom he will extend compaſſion. What Pride, what Arrogance is this, not to allow to God whom we confeſs to be the ſupream, and moſt free agent; the liberty which we will yet claim, and challenge for our ſelves? Nor is this more unreaſonable pride, and arrogance, than it is folly and Vanity: It is ſearching for a bottom in an Abyſs; ſearching for a cauſe Antecedent to the firſt cauſe. God, they ſay, from all Eternity, foreſaw that ſuch, and ſuch would believe, would obey, would incline their hearts to his Teſtimonies; it muſt be then certain, that that they would do ſo; God could have no certain knowledg of that of which there was no certainty. Now I would fain underſtand, whence this certainty ſhould be, otherwiſe than from the will of God, determining their wills to theſe certain good inclinations, more than the wills of others; all others have Souls, reaſonable Souls as well as they; whence is it, that their Souls incline to that which is good, and the wills of others to that which is evil? Surely, to will, and to do, are both from God. Thus vain Man would be wiſe: when as he indeed is but like a wild Aſſes Colt: Proud men torture themſelves in vain, to find out a principle of good, and of life in themſelves; And how unreaſonable a thing is it, to charge God with unrighteouſneſs, upon this hypotheſis? Shall a man be maſter of his own favours, who is yet a debtor to the Law of God, and under an obligation to do good to all, becauſe God hath ſo commanded him; and ſhall not God, who cannot in any wiſe become a debtor to his Creature, farther than he is ſo made by his own Covenant and promiſe? Shall it be a reaſonable thing for a Man to ſay, I will be kind to ſuch a one, becauſe I will; and doth he think he is not further to be accountable to his fellow Creature? And ſhall not the Soveraign Lord of Heaven and Earth ſay, I will have mercy upon whom I will have mercy, and becauſe I will have mercy; but Man ſhall for it call him before the Tribunal of his own Reaſon.
Ʋſe 2. In the ſecond place, what reaſon have we who are made partakers of this mercy of God which bringeth ſalvation, to adore, admire, and be thankful to him for it? Now this concerneth either all of us in general, or elſe ſome particular Souls. 1. Let us firſt conſider this ſo far as it reſpecteth all of us: whoſoever liveth within the pale of the Church, under the preaching of the Goſpel, may ſee reaſon, 1. To adore and admire the goodneſs of God towards them. 2. To tremble and fear, leſt we be found unprofitable under the means of grace. The Apoſtle propoundeth the queſtion concerning the Jews, Rom. 3.1, 2. What advantage then hath the Jew above the Gentiles? Or what profit is there of Circumciſion? He anſwereth, Much every way, becauſe unto them are commited the Oracles of God. Whether the Goſpel in the preaching of it be a ſufficient means of Salvation, having ſuch a conſtant operation of the Spirit attending it; that if men will they may believe and be ſaved: and the miniſtration of the Spirit be little differing from the miniſtration of the Goſpel, and inſeparable, or at leaſt never ſeparated from it, though affirmed by ſome, may be juſtly doubted. But that it is a great and high means of Salvation, and there is no man living under the faithful and powerful preaching of it, but if he miſſeth of Life and eternal happineſs it will be his own fault; and the proximate cauſe of damnation will be in himſelf I do not doubt. Now God hath not dealt thus with every Nation, O conſider how many Nations, and People there are in the World, who never heard of Chriſt; amongſt whom, the joyful ſound of the Goſpel did never come; People that ſit in darkneſs, and in the ſhadow of death, whom the day-ſtar from on high did never yet riſe upon? Doth any ſay? But what good doth the Goſpel, or how is the preaching of the Goſpel ſuch a mercy, if God doth not give unto them that are under the ſound of it, effectual Grace; ſo as their hearts are changed upon the preaching of it, and they converted and eternally ſaved? I anſwer, The Apoſtle thought it a mercy, and no ſmall mercy, that the Jews had, the Oraeles of God committed to them, to them and not to other People; yet for all this it is moſt certain, That there were many amongſt the Jews, who kept not the Laws, Statutes, and Ordinances of God; the Jews might have ſaid the ſame thing, yet Moſes crieth out, Deut. 4.8. What Nation is there ſo great, who hath God ſo nigh unto them as the Lord your God is to you in all things? That hath Statutes and Judgments ſo righteous? Again (as I have oft told you) though I dare not ſay with ſome, That all men ſitting under the ſound of the Goſpel, have a ſufficiency of grace given them, that if they will, they may turn unto God and live; yet I do think that there is ſuch a ſufficiency of Light, and means, that if men will do what in them lies, God will not be wanting to them in his effectual Grace; Men ſhall never have this to ſay: Lord, I did what was in my power to do, I would have repented, believed, but thou deniedſt me that Grace which was neceſſary to it. Now herein appeareth the greatneſs of the Grace of the Goſpel. The Heathen walk in darkneſs, and in the ſhadow of Death; they have not a ſufficient Light to guide their feet into the way of Peace. But where the Goſpel is Preached, there a great Light ſhineth, a Light ſufficient to direct men into the way of Life. But,
2. This looketh dreadfully upon all thoſe who wilfully ſhut their eyes againſt Goſpel-light, and ſtop their Ears againſt this joyful ſound. This (ſaith our Saviour) is the condemnation, that when Light is come into the World, men love Darkneſs more than Light, becauſe their deeds are evil. Matth. 11. Our Saviour upbraideth the Cities where his mighty works had been done, and his Goſpel preached. Capernaum and Bethſaida, he ſaith, they had been lifted up to Heaven, but they ſhould be thrown down into Hell: that it ſhould be more tolerable for Sodom and Gomorrah, yea for Tyre and Sydon in the day of judgment, than for them; when the Goſpel hath been long in a place, faithfully preached, it is much to be feared, that God hath had mercy in that place, upon as many Souls of that Age, as he will have mercy. But this is but a Digreſſion, we have reaſon to adore God for his free mercy to us in giving us the Goſpel, the faithful and powerful preaching under the Goſpel, many may and do periſh, but where the Goſpel comes not, there is no hope. Now whence is it, that the rain of the Goſpel falleth upon one City, not upon another? Upon one Country, not upon another? That ſome Nations have not ſo much as the ſound of it, the feet of them which bring the glad tidings of Peace, come not amongſt them: and in the ſame Nation where the Goſpel is preached, ſome have a ſound, and little more: Preachers in ſome places, in ſtead of preaching the Goſpel, Preach human Philoſophy; or the luſts of their own hearts. In other places the Word of God is preached faithfully, and powerfully; ſo that the Kingdom of Heaven ſuffereth violence, and the violent take it by force; Men are compelled to come in. This difference, in the external miniſtration (which let me tell you, hath no ſmall influence upon the eternal concern, and intereſt of men; for God doth not ordinarily work by way of miracle, and heal the eyes of the blind, with Clay, and Spittle) is fountain'd only in the free-will, and Grace of God.
Ʋſe 2. But I truſt I ſpeak to ſome, who have taſted further of the mercy and Grace of God, than receiving the general Diſpenſation of the Goſpel with their outward ears. God hath by his holy Spirit, upon the preaching of the Goſpel, effectually moved their hearts, and conquered their Souls into a ſubjection to Chriſt. They have embraced the Lord Jeſus Chriſt, by a Goſpel-faith; they are brought by a mighty hand out of darkneſs, into marvelous Light; and tranſlated out of this Kingdom of Sin, and Satan, into the Kingdom of the Lord Jeſus. I have this day been diſcovering to you, the Fountain of this Grace; of which God hath made you partakers: you have heard that it is the will of God only, which hath diſtinguiſhed betwixt you and others; It is not becauſe you were more nobly born than others: nor becauſe you were more rich, more honourable, or by nature better complexioned than others; God ſaw no more goodneſs in your natures, than in the natures of others, you were all the ſame fleſh; he infuſed into all Souls of the ſame nature, and ſpecies; only he hath willed rather to ſhew mercy unto your Souls, than to the Souls of others, becauſe he hath ſet his love upon you. There are three duties that hence lie very obvious.
1. The Firſt is, Praiſe, Thankfulneſs and Admiration. Certainly, every ſuch Soul, ſtands highly obliged with the Pſalmiſt to cry out: Bleſs the Lord, O my Soul, and all that is within me, bleſs his Holy Name. Bleſs the Lord, O my Soul, and forget not all his benefits. If free Grace will not affect our hearts, and fill our mouths with a new Song, nothing will. It muſt certainly be an amazing conſideration, for a Soul to ſit down and think; I was in the ſame maſs, and lump of loſt man-kind, that others are; I was by Nature a Child of wrath, as much as any; my Childhood and Youth were Vanity, as much as any others; I was grinding at the ſame Mill, it may be in actual ſins, I outſtripped many others: Now that the Lord ſhould look upon me, and pluck me as a brand out of the Fire; that God ſhould open my eyes, and change my heart: What did God ſee in me? Poſſibly, my more external circumſtances, were far leſs, and more unvaluable, than thoſe of thouſands of others; my Houſe was of ſmall account, and little eſteem; there are many more great, and noble, more wiſe, and prudent than I am; many, who in all appearance, ſo far as man can judg, might have been more ſerviceable to God than I am, or am ever like to be: now that the Lord ſhould paſs them over, and ſhew mercy to me; certainly, no Soul can ſeriouſly think of theſe things, but muſt be raviſhed with the apprehenſions of the inaccountable love of God in theſe things; and ſay, What ſhall I render unto thee, O Lard, what ſhall I render unto thee?
2. This notion of Gods Soveraignty, freedom, and inaccountbleneſs in the diſpenſations of his Grace, ſhould teach every Soul that hath been, or ſhall be made a partaker of it, the great leſſon of humility. The Apoſtle, Rom. 3.27. giveth this as the reaſon, why God hath ſetled the juſtification of a Sinner, upon a bottom of free Grace; and hath excluded works, that he might alſo exclude boaſting; and teach thoſe who glory, to glory in the Lord; upon this Argument, the Apoſtle exhorteth the Gentiles, not to boaſt againſt the Jews, Rom. 11.22. Behold the goodneſs, and the ſeverity of God (ſaith he) to thoſe who abide in their unbelief, ſeverity; to thee, goodneſs. Pride is a ſinful habit, diſpoſing the Soul to ſwell in the opinion of ſome excellency in it ſelf; and a little thing will ſwell our corrupt hearts. The Apoſtle propoundeth this very conſideration, as a cure for that tumour in the Souls of Chriſtians, 1 Cor. 4.7. For who maketh thee to differ from another? And what haſt thou which thou didſt not receive? Now if thou didſt receive it, why doſt thou glory, as if thou hadſt not received it? It is nothing but the will of God, that hath made a difference betwixt thee, and the vileſt Sinner breathing; betwixt thee and the moſt filthy Drunkard, the moſt furious Perſecutor, &c. It was not for any worth, any goodneſs, or holineſs which the Lord ſaw in thee; but of his meer free will, and Grace; God hath ſhewed mercy to thy Soul, what haſt thou now of thy own to boaſt, or glory in? Thou haſt indeed reaſon to glory, and to make thy boaſt in the Lord; and to bleſs God for what he hath done for thy Soul, more than for a thouſand others; but there is no thanks to thee, his will, his own will, was the fountain of his Grace extended to thee. God hath had mercy upon thy Soul, only becauſe he would have mercy. O therefore be not high-minded, but fear, and walk humbly before God.
3. Laſtly, this calleth upon all of you who have taſted of this free and unaccountable Grace, to live a diſtinguiſhing life and converſation. There is a Generation that fancyeth that the Doctrine of Free-Grace, opens a door to Liberty. It is but the old Cavil, in Saint Pauls time, there were thoſe that thus accuſed the Doctrine of Free-Grace, as if it gave men a liberty to go on in ſin; as appeareth by the Apoſtles anticipation of that Cavil, Rom. 6.1. What, ſaith he, ſhall we then continue in ſin, that Grace may abound? God forbid: and ſo he goeth on, ſhewing that any ſuch concluſion from his principles was unreaſonable. How ſhall we (ſaith the Apoſtle) who are dead unto ſin, live any longer therein? Special diſtinguiſhing, Free-Grace both deadneth the Soul to Sin, and inflameth the Soul with a love to God, who hath made the Soul to differ; ſo as that Soul cannot live as other men, the love of God conſtraineth him, he muſt apprehend himſelf obliged to do more for God than others, becauſe God hath ſhewen more mercy to him than unto others; and that meerly becauſe he would ſhew mercy. What can poſſibly be imagined to have a greater, and lay an higher obligation upon the Soul, to all manner of holineſs in converſation, to perfect holineſs in the fear of the Lord, as the Apoſtle ſpeaketh.