Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 51
SERMON LI.
Rom. 2.12.
For, as many as have ſinned without the Law, ſhall alſo periſh without the Law, and as many as have ſinned in the Law, ſhall be judged by the Law.
THE buſineſs I am upon (as you know) is the expounding ſome hard Chapters in the Book of Divine Providence; I am upon the laſt head, upon which I propounded to ſpeak to ſome appearing difficulties, viz. Gods unequal diſpenſations of Grace, whether ſuch as are more common, or ſuch as are more ſpecial and ſaving, as a baſis to this Diſcourſe: I have premiſed, and handled Two preliminary Propoſitions.
1. Prop. That God in the diſpenſations of his grace, acteth by Prerogative in a way of Soveraignty, freely, and unaccountably.
2. Prop. That in his paenal diſpenſations of this nature, he never proceedeth but juſtly upon the previous demerits of ſinners.
I now come to ſpeak to ſome Queſtions relating to theſe diſpenſations of Divine Providence. The Two firſt of this nature, which I ſhall ſpeak to, relate to Gods unequal diſtributions of common grace, but ſuch as are ſpiritual means, in order to the obtaining of ſpecial and effectual grace; and his unequal diſtributions of ſpecial and effectual grace, without which none can be ſaved: I ſhall put both theſe together, and for a ſhort Diſcourſe upon theſe, I have made choice of this Text.
The buſineſs of the Apoſtle in this excellent Epiſtle, is to eſtabliſh the great Doctrine of the Goſpel, concerning the Juſtification of the ſoul before God by the righteouſneſs of Chriſt, on Gods part imputed, and reckoned to ſinners; and on mans part, apprehended, and applied by Faith; in oppoſition to the Doctrine of the Doctors of the Jews, who held the Juſtification of the Soul by the works of the Law: In oppoſition to whom he had laid down his grand Propoſition, Rom. 1.17. That the righteouſneſs of God is revealed from faith to faith: That is, That righteouſneſs wherein a Soul another day, muſt ſtand juſt and righteous before God, is not a righteouſneſs of our own, ariſing from our performance of the Law; but the righteouſneſs of Chriſt revealed in the Goſpel, which is apprehended, and made ours by Faith. His firſt Argument by which he proveth this, is, obvious to any conſiderate Reader: If any be juſtified by works, they muſt either be the Gentiles, or the Jews; but neither are the works of the Gentiles, ſuch, as will juſtifie them: Nor are the works of the Jews, ſuch, as will juſtifie them. As to the Gentiles, he proveth at large, Chap. 1. That their works were ſuch, as were ſo far from Juſtifying them, That the wrath of God was revealed againſt them; for the wrath of God is revealed againſt all the ungodlineſs, and unrighteouſneſs of men; and, as he at large ſheweth, the works of the Heathen were works of moſt notorious ungodlineſs, and unrighteouſneſs; and therefore could not poſſibly juſtifie them. So in this Chapter he proveth that the works of the Jews were not ſuch, as could juſtifie them before God; for though they condemned others for ſins, yet they did as bad themſelves. From Verſ. 11. He taketh away all pretence of Juſtification by works, both from the Jews and from the Gentiles: For the Gentiles, he ſaith, they had not the Law; For the Jews they indeed had the Law, but they broke it: Now, ſaith he, There is no reſpect of perſons with God, thoſe that ſin ſhall periſh; let them ſin with the Law, or without the Law: For (ſaith he in my Text) as many as have ſinned without Law, ſhall alſo periſh without Law, and as many as have ſinned in the Law, ſhall be judged by the Law. By the Law is here plainly underſtood the Word of God, which God hath given us to be a light unto our feet, and a lanthern to our paths; a light to ſhew us the way to Heaven: Here is plainly imply'd, That as ſome ſinners periſh having the Word of God, and the external means of Salvation; ſo others periſh having not the Law and Word of God, nor the outward and ordinary means which God hath appointed in order to the obtaining of eternal life and ſalvation. 2. In both theſe diſpenſations God is juſt, for there is no reſpect of perſons with God. Now hence ariſe Two Queſtions,
1. Queſt. Whether God granteth to all men ſufficient aids and aſſiſtances, or means of Grace in order to their Salvation.
2. Queſt. If God doth not grant unto all men ſufficient means, aids, and aſſiſtances of Grace, in order to their Salvation: how he can be juſt in the condemnation of any, to whom he hath not given, ſuch a ſufficiency of means.
1. Queſt. Whether God granteth unto all men ſufficient means of Grace, in order to their Salvation?
We affirm that he hath not. But here we have many Adverſaries, to encounter. There are ſome that affirm that there is a ſufficiency of the means, aids, and aſſiſtances of Grace afforded to all men in order to their Salvation. Some of the Arminians will not go thus far, but they affirm, That to all thoſe to whom the Goſpel is preached, and who are by the preaching of it called to Faith and Repentance, there is a ſufficient grace given. Thus far we do agree as to this point of ſufficient grace.
1. That in our firſt Parent Adam, all mankind had ſufficient grace, whether we reſpect external, or internal means; he had a ſufficient Revelation of the Will of God, and a ſufficient power in himſelf, in his own will; in the rectitude of his own nature, to have made uſe of, and apply'd the Revelation he had of the Divine Will, in order to his Salvation; and ſo all mankind had in him: For as in Adam all died, ſo in Adam all men were at firſt a live, or they could not in the fall have died in him: The Queſtion is not therefore of man, as he at firſt came out of the hand of God, but of mankind in their lapſed eſtate, whether they have all ſuch a ſufficiency.
2. Secondly, Neither is the Queſtion about the ſufficiency of external means as to all thoſe to whom the Goſpel is preached, and who have the Scriptures; we grant a perfection in them, and that they are able to make men wiſe unto Salvation: the word of Faith, is a ſufficient external means; this is again on all hands agreed betwixt us.
3. Thirdly, It is out of doubt, that there is ſuch a Revelation of the means of grace, as is ſufficient for the manifeſtation of the Glory and Juſtice of God, which is the great end which God aimeth at in all his diſpenſations of Providence.
4. Yea, and Fourthly, There is ſuch a ſufficiency of outward means, as is enough to keep up external order, and diſcipline in the world, in humane Societies; and as will render men inexcuſable before God, Rom. 2.1.
5. Laſtly, We do grant that there is a ſufficiency of grace given to many that live in the world, even to as many as God hath fore-ordained to eternal life: But ſtill there are Two Queſtions behind.
1. Whether thoſe who never heard of Chriſt, to whom the Goſpel was never preached, have a ſufficient external means in order to their Salvation?
2. Whether either thoſe, or any of thoſe to whom the Goſpel is preached, have a ſufficiency of means in order to their Salvation, unleſs God be pleaſed to influence their ſouls by the powerful operation of his Spirit upon their hearts, overpowering their wills, and in the day of his power making them willing to receive the Lord Jeſus Chriſt freely tendred in the Goſpel. We do judg, that as the Heathens, who have not heard of Chriſt, nor had the Goſpel preached unto them, have not a ſufficiency in reſpect of outward, ordinary means; ſo neither thoſe who have the Scriptures, and Ordinances of God, have a ſufficiency of grace while they want the internal effectual operation of the Spirit of God. So that indeed no Reprobates, only the Elect of God, have a ſufficient aid and aſſiſtance of grace given them for their Salvation, though in the way of outward means; thoſe indeed who have the Goſpel publiſhed to them, may be ſaid to have a ſufficiency in reſpect of external means. This we affirm, upon theſe grounds.
1. This pretended ſufficiency muſt be either of External means, or of Internal means, or of both: indeed it muſt be of both, or it is not a ſufficiency. The External means is the holy Scriptures, and the preaching of them; they are thoſe which are able to to make the man of God, (as Apoſtle tells us) wiſe unto Salvation: And how ſhall they believe, (ſaith the Apoſtle, Rom. 10.) on him of whom they have not heard? And how ſhall they hear without a Preacher? And how ſhall they Preach except they be ſent? The Apoſtle is there, diſcourſing of the ordinary means of Salvation: you ſee, that is fixed in the word, for that is, that which is to be heard, and the Preaching of the word. So that what ſecret way ſoever, God may have to reveal himſelf, and the knowledg of Chriſt, unto ſome particular perſons, in places where the Scriptures are not found, nor the name of Chriſt heard of, nor his Goſpel Preached; yet, certain it is, the outward and ordinary means of Salvation is the Preaching, hearing, and reading of the word, and the Miniſtry of the Goſpel. Now we know, that in the far greateſt part of the World, the Scriptures are not found, read, preached, they have no Miniſtry; and therefore it is very abſurd to ſay, That as to the External ordinary means of Salvation, there is a ſufficiency afforded all; for if the word, and the Miniſtry of it be the outward and ordinary, means; it is matter of demonſtration, that a very great part of the World hath nothing of it: thoſe therefore that will maintain a ſufficiency of means, muſt make the works of God, and the view of them, and concluſions, which men may make by their Natural light and reaſon from them, a ſufficient means, to give a man the knowledg of God, and ſuch a knowledg as is ſufficient. And this indeed ſome do ſeem to ſay, When they find out for us another object for ſaving Faith than Chriſt and his Goſpel; and tell us, that Abel and Enoch excerciſed their Faith, and ſuch a Faith as pleaſed God; whoſe object was not Chriſt, but only ſuch Propoſitions as theſe, That God is, and that he is a rewarder of them that ſeek him. This is indeed a new Doctrine in our Nation, but it is but a Tranſcript, of what the Socinians, and Arminians, V. Bertium contra. Sibran. P. 69. 70. 71.have long ſince ſaid, That the Gentiles were ſaved by a Faith in God, believing, That God is, and that he is a rewarder of thoſe that ſeek him: By a Faith only apprehending things remote from humane ſenſe (as ſome amongſt us Phraſe it now, Bertii diſcep. Epiſt. 73.76.but tranſlating Bertius) and after the ſame rate ſpeak the Socinians, generally denying Faith in Chriſt neceſſary to Salvation, and making only a Faith in God neceſſary; but the Scripture telleth us, That there is no other name under Heaven, by which a man can be ſaved, beſides that of Jeſus Chriſt; neither is there Salvation in any other. But upon that Hypotheſis, That the Preaching of the Goſpel is the ordinary External means, it cannot be ſaid, That God hath given to all means ſufficient. 2. But Secondly, For the more Spiritual Internal means, which is the effectual grace of God, it is certain; that is not given to all, for then all would be ſaved, (but of that more, by and by.) There are thoſe that think every man hath a ſufficiency of inward Spiritual means, who liveth under the preaching of the Goſpel. The Socinians, in their known Catechiſm, Confeſ. Rem. cap. 17. Epiſcopius. diſp. 46. Colloq. Hag. P. 258.propound this Queſtion. Whether there be not a need of an inward gift of the Spirit, to inable us to believe the Goſpel? They Anſwer; No. The ſame Song is ſung by Smalcius, Socinus, Oſtorodius, and the Arminians, generally ſay the ſame thing, the buſineſs is they make no more neceſſary, than a moral Suaſion; which all have to whom the Goſpel is preached; that ſuppoſed, they ſay, Man hath in his own will, a power to believe, repent, &c. But the Scripture tels us, It is given to us on the behalf of Chriſt to believe; That Faith is not of our ſelves, it is the gift of God; with a multitude of Texts more of the like import: now moſt certain it is, that if there be any ſuch operation of the Spirit neceſſary, all men have not a ſufficiency of means: If we be not ſufficient of our ſelves, to think one good thought, as the Apoſtle tels us: If without Chriſt, we can do nothing: If God muſt give to will and to do, what power hath man to any thing which is truly, and Spiritually good? For thoſe that ſit under the preaching of the Goſpel, they have all the ſame moral Suaſion; they have all the ſame rational powers, and faculties; how cometh it, I would fain know, to paſs, that one of them repents, and believeth, when others are hardned and continue lock't up in unbeleif? Is it from themſelves, that one mans will inclineth well, and not anothers? then ſurely there is another Principle of Spiritual life; another Fountain of good beſides God, which is plainly to contradict the Scripture, which every where maketh God the Fountain of life, and of all good. But this is the firſt thing only which I offer to you, in this cauſe.
2. Secondly, How is it poſſible, that all ſhould have ſufficient grace, but that all muſt be ſaved? God telleth St. Paul, 2 Cor. 12.9. My grace ſhall be ſufficient for thee; was it poſſible, after that promiſe, he ſhould have been overborne, or overcome with his temptation? I would ask for what this pretended grace, given to all ſhould be ſufficient? Will they ſay for Salvation? How can any be ſaid, to have a ſufficiency of grace to ſave them, who yet are not ſaved, nor ever ſhall be ſaved? All that can be pretended, is, That every man, and woman, hath a reaſonable Soul; (that is not denied) and that is naturally endued, with power enough, to do whatſoever Spiritual action God hath required of man, in order to his obtaining Salvation; having either the works of God, to repreſent God unto him; (which is all that the Heathen have) or the word of God, the holy Scriptures, which they may read, and hear preached. So that this ſame ſufficient grace, which they contend for, is nothing elſe but a reaſonable Soul: The works of God in Nature, and the word of God in the Scriptures; or, at moſt preached to them. Thoſe who reſtrain ſufficiency of grace, to thoſe who have the Goſpel preached to them, Grevinchovius, Con. Ameſ. 212. Remonſtra. Colloq. Hag. P. 258.tell us plainly, That the word preached, is the inſtrument, the conſummatory inſtrument of God for our Faith, converſion, &c. And deny that in the buſineſs of converſion, the holy Spirit putteth forth any other power; and they ſay, There is more force in the word of Reconciliation, than in a Lazare prodi, Lazarus come forth: Well, but what ſhall become of the Heathen, who have not this word of Reconciliation? how have they a grace ſufficient? It cannot be denied, but they have the works of God, ſufficient to convince them, That God is, and that he is a rewarder of them that ſeek him; and they have reaſonable Souls, to make ſuch concluſions upon the proſpect of the works of God; and a Faith in Chriſt as Mediator, is not, they ſay, neceſſary to Salvation; for thus none could believe in Chriſt, before he came (if you will believe them.) A Faith in God as a ſupreme being, and as a rewarder of them that ſeek him, being ſufficient; eſpecially, conſidering that Faith is nothing elſe, but an obedience to the commands of Chriſt; Socinus. in praectel. Theol. 1.17. fol. 93.and this is the very form and eſſence of Faith, Socin. fragm. de Juſt. P. 51. Now this muſt be underſtood, ſo far as we know them, and they are revealed to us. This was the old Doctrine of Socinus, and his followers; and in this ſence they ſay, Sufficient grace is given to all, in order to their Salvation, becauſe they believe nothing of what we call grace, viz. A particular internal influence and operation of the holy Spirit, begetting in us a lively Faith in Jeſus Chriſt neceſſary to any; but that every man hath a natural power to do all that God required of him, and may be ſaved if he will but uſe that power, to the uſe of which there needeth not any ſpecial influence of God: But man may be a God to himſelf, a principle of the greateſt good inclining his own heart, to that which is Spiritually good. For that God ſhould give unto any grace, ſufficient for his Salvation, and yet it ſhould not be effectual, is indeed a contradiction; for it muſt be ſufficient, and inſufficient.
3. Again, If there be ſuch a ſufficient grace granted to all; It muſt be ſufficient, either as a Phyſical, or Natural cauſe, or as a Moral cauſe. Phyſical cauſes, we know act neceſſarily. All that can be pretended, is, a ſufficiency as a Moral cauſe. Now certainly in the Goſpel, and the preaching of it, there is only a propoſition of things to be believed, and done, and arguments uſed to perſwade the belief or doing of them; the Queſtion ſtill is, by what: power it is, that a man doth believe, and do? What is in the word written, propounded, in the word preached, ſo perſuaded, and argued? We ſay it is not of our ſelves, it is the gift of God; and it is given to them, who believe, on the behalf of Chriſt to believe, Phil. 1.29. Now this means is not given unto all, the Habits are not infuſed from whence, as from their Roots, and Principles, theſe actions muſt proceed. To this they have nothing to ſay, but that theſe actings flow from a Principle in mans will; yet all men have the ſame reaſonable Souls: thus God giveth Faith and Holineſs, no more to Paul, than to Judas. The upſhot is therefore: That there is in man a ſelf ſufficiency to his own Salvation, and need not to be beholden to Father, Son, or Holy Ghoſt for it; being once brought forth into the World, and poſſeſſed of a reaſonable Soul, he hath a ſufficiency to his own Slavation, and may be a God unto himſelf: but it is not proper to call this means; we are otherwiſe taught from the Holy Scriptures, and therefore cannot agree it, That all men have an auxilium ſufficiens; a ſufficiency of grace, and gracious aſſiſtances in order to their obtaining Eternal life, and Salvation.
2. Queſt. But the Second Queſtion ſtill remains, viz. How can God be juſt in the condemnation of any Sinner, to whom he hath not given a ſufficient aid, and aſſiſtance of grace, in order to his Salvation. To this in my former diſcourſes, I have ſpoken ſufficiently. But yet I will ſpeak ſomething to it, here falling ſo fully in my way.
Anſw. 1. I anſwer firſt. God did give unto Adam, ſufficient aids and aſſiſtances of Divine grace to have carried him, and all his poſterity to Heaven. What was given unto him, was given to him, and his; to him as a publick Perſon, in whom we all were, Arnoldus contra Mol. c. 6. Sect. 2. Epiſcopius diſp. 5. theſ. 6.and fell. Arminians ſtifly deny, That Adam, in his ſtate of innocency had a power to believe in Chriſt, becauſe (ſay they) there was need of any Faith in Chriſt, in that eſtate, no: Epiſcopius ſaith it is a ſilly Queſtion, conſidering we make Faith a Supernatural habit; and ſuch a one as in that ſtate there was no need of. This is no better then trifling, and equivocating; ſurely all habits of grace ſince the fall, are Supernatural habits, we muſt be taught of God, to love God, and to love one another; to fear God, to delight, or to hope in him; had Adam therefore no ſuch powers in his ſtate of innocency think we? Further I would gladly know, whether Adam had not a power in innocency to do whatſoever was neceſſary, in order to the obtaining of everlaſting Salvation? If God doth not give now to every man ſuch a ſufficiency of power, and Spiritual aſſiſtance; yet, he is juſt in the condemnation of Sinners: Man had ſuch a ſufficiency of power, and loſt it; but God hath not loſt his right to require the exerciſe of it, and to condemn Sinners for ſin, though they now want it.
2. Eſpecially conſidering, that God hath given unto all ſuch a ſufficiency of external means, as is ſufficient to render them without excuſe. This the Apoſtle expreſly ſaith, Rom. 2.1. But you will ſay, If God hath not given to all a ſufficiency of means, how ſhall man be without excuſe: ſhall not one ſay, Lord! I never heard of Chriſt, I never ſaw thy Law, how ſhould I believe on him of whom I never heard, how ſhould I obey that Law which I never ſaw, nor heard of? Again, ſhall not another ſay? Lord, I did indeed hear of a Saviour, the Scripture I read, I beard, but I had no power to believe, I could not chonge my own heart, thou wouldſt not change it; thou indeed, Lord, didſt ſtand at the door of my heart, and knock, but thou didſt never put in thy hand at the hole of the door. I anſwer, theſe Sinners yet ſhall be inexcuſable, becauſe they walked not up to that light, and mercy, which God gave them. This is what the Apoſtle giveth in plea for God, concerning the Heathen, Rom. 1.18, 21. The wrath of God, ſaith he, is revealed againſt the ungodlineſs, and unrighteouſneſs of men; for ſaith he, That which may be known of God, is manifeſted in them, for God hath ſhewed it to them, v. 21. Becauſe when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their fooliſh heart was darkned. It is true we ſay, the Heathens have not a light, ſhining amongſt them, they have nothing, but the light of Nature to guide them, and this light maketh no diſcovery of Chriſt: but yet, the light ſhineth with them; a light which will ſhew them there is a God, and diſcover to them, that this God is Eternal and powerful. So that (ſaith the Apoſtle) they are without excuſe, becauſe, that when they knew God, they glorified, him not as God, neither were thankful, but became vain in their imaginations; they improved not what light they had, nor became thankful for it, nor obedient to it. Chriſtians are much more inexcuſable, for beſides that they have an equal ſhare in Natural light, and have the ſame dictates of Natural conſcience with others, there is much more of Chriſt, and his Goſpel manifeſted to them. Chriſt telleth the Jews, Mat. 21.32. That John came unto them in a way of righteouſneſs, and they believed not, but Publicans and Harlots believed in him, and you (ſaith he) when you had ſeen it repented not afterwards, that you might believe. Chriſtians have the preaching of the Goſpel, the preaching of Faith, and of repentance, and they repent not that they might believe; you will ſay, but it is God that muſt give a power to repent, he gave unto Gentiles, repentance unto life. I anſwer, repentance is taken either more largely, or more ſtrictly. More ſtricty it ſignifieth, the turning of the heart from all Sin unto God; this indeed is the work of God, he alone hath an hand upon the heart of man: but more largely it is taken for the turning from ſome ſin, and the performance of external diſcipline: now as to this, the Lord denieth unto none a ſufficiency of grace, and if men do not what in them lyeth, they are without excuſe.
3. Finally, It is moſt certain, that God (whether he giveth ſufficient grace to all, or no, condemneth none but for ſin. I have ſhewed you at large, that a ſinners deſtruction is of, and from himſelf as the meritorious cauſe. If indeed, God did either condemn any righteous perſon, or were any way obliged to give out effectual grace to all, and did not, this indeed would argue unrighteouſneſs with God; but he doth neither of theſe, his wrath will indeed one day be revealed againſt them, to whom Chriſt and his Goſpel were never revealed, to whom grace ſufficient to bring them to Heaven, and Eternal life was never given; but it ſhall never be revealed, but (as the Apoſtle ſaith) againſt the ungodlineſs, and unrighteouſneſs of men: now certainly, God cannot be unrighteous in puniſhing unrighteouſneſs or ungodlineſs. If God indeed were a debtor for his grace to his creature, he might be charged with unrighteouſneſs, if he did not give it out; but he doth not deal out death and deſtruction, but as a wages, nor Salvation, and Eternal life, but as free gift? Who asketh a reaſon, why Auguſt Caeſar, did not beſtow gifts upon all his Courtiers in proportion with thoſe beſtowed on Maecenas? We may ſay of God as to all his diſpenſations of grace, Placuit, hoc ſatis eſt; ubi non aliud jus aut ratio, ipſa voluntas jus & ratio eſt; that is, It ſo pleaſed God, that is enough; where there is no other right or reaſon, the very will of God is Law, and reaſon enough: Beſides, if the diſtributions of Divine grace were equal, how ſhould God to any ſhew forth the riches of his Grace? Let me but acquaint you with a paſſage of Auguſtine, upon this Argument.
Doeſt thou ask, (ſaith he) why grace is not given to all according to deſert? I anſwer, becauſe God is merciful: you will ſay, Why is not God merciful to all? I anſwer, (ſaith he) becauſe he is juſt. In this (ſaith he) that grace is given freely, he ſheweth what grace doth, and worketh in thoſe to whom it is given: Let us not therefore be unthankful to God, that according to the good pleaſure of his will, and for the praiſe of the glory of his grace; he hath delivered us from ſo great a death, whereas if he ſhould deliver none, yet, he would not be unjuſt.— Let him therefore who is delivered, love grace; let him who is not delivered, acknowledg juſtice; if Divine goodneſs be underſtood in remitting the debt, Juſtice alſo may be underſtood in exacting of it, no way is there any iniquity found with God. But you will ſay then, Why is there in the caſe of Infants, yea, of Twins ſuch a difference? Is it not (ſaith he) the like Queſtion; why in a diverſe cauſe, there is the ſame judgment; and the Workmen in the Vineyard, who wrought the whole day, had but a Penny, as they had who had wrought but one hour? The Caſe was different, the judgment the ſame; they murmured, what ſaith the Maſter of the Vineyard to them, Volo. I will make the laſt like unto the firſt. Thus becauſe bounty was ſhewed to ſome, there was no iniquity toward others, ſo far as reſpecteth Juſtice, and Grace. As to the guilty perſon that is ſaved, God ſaith, I will: As to others he ſaith, Take what is thy own, and go thy way. I will give unto this man, that which I do ow unto him: Is thine eye evil, becauſe mine is good? If he ſhall ſay, and why not unto me? Here he ſhall hear, Who art thou, who diſputeſt with God? Whom thou findeſt as to one man a bountiful giver, as to another, a juſt exactor, as to none at all, unjuſt; for whereas he ſhould be juſt, if he ſhould puniſh both; he that is ſaved, hath indeed reaſon to give thanks; he that is damned, hath no cauſe to find fault.
I wiſh all thoſe, who ſo talk of Fathers, would ſhew us, that they were the Children of this ancient Father, to whom that name is uſefully given. But I come to the Application of this diſcourſe.
1. Ʋſe. In the firſt place, let this Caution you, againſt an haſty liſting your ſelves in the Number of thoſe, who ſo cry up Ʋniverſal grace, and a ſufficiency of the means of grace for all, both the means of purchaſe, and of Application; I muſt confeſs it is a plauſible point, and appears to us very pleaſing, as well as reaſonable, that God ſhould not puniſh any, nor condemn any to whom he hath not given a ſufficiency of grace, and aſſiſtances in order to their Salvation: but as ſmooth and plauſible as it appeareth, take heed of too haſty imbracing it: it leadeth to ſtrange notions in Divinity, as you may partly learn from this diſcourſe; the maintaining, ordinatam ſufficientiam, an ordained ſufficiency (for we are not now ſpeaking of the value of the merits of the blood of Chriſt in it ſelf) in the Death of Chriſt, for all thoſe who ſhall periſh, as well as for thoſe who ſhall be ſaved: it will lead you either to deny that Chriſt's death was any purchaſe at all, or to affirm, that Chriſt purchaſed a poſſibility for ſome to be ſaved, but under an impoſſible condition, (let it be Natural, or Moral, the abſurdity is the ſame;) for ſo it muſt be, if there were an Eternal Election, or except man hath a power of himſelf to repent, and believe, &c. And the maintaining of a ſufficiency of grace, given to all for the Application of Salvation, will lead you to maintain; That there is a Salvation, may be had without a Chriſt; That the Heathens may be ſaved, by the light of Nature; And that any Chriſtians may be ſaved without duplicate page duplicate page any ſpecial operation of the Spirit of grace, indeed without any grace at all, taken in a ſtrict, and proper ſence: Doctrines of that conſequence, that although it may be poſſible that thoſe who hold ſuch things may be ſaved, as having ſome further work of God upon their hearts, than they underſtand, and will own; yet, I fear it will be found impoſſible, that any who have taſted the grace of God no further, ſhould ever come in the Kingdom of God. Let not therefore the ſmoothneſs and plauſibility of ſuch notions in the ſound of them, deceive any of you; for it is but a ſound, and no more: And if the conſequences of thoſe notions be throughly conſidered, and examined, they will be found at laſt to bottome in ſuch ſtrange notions, and apprehenſions of the Nature of God, as do no way ſute the perfect nature of the Divine, and Supreme being, and what the Scripture revealeth concerning God; yea, and the very light of Nature, and natural reaſon will evince it to us, upon the Hypotheſis of Gods being the firſt and Supreme being, and the Fountain of all good; and the Lord Jeſus Chriſt's being Eternal God, and equal with the Father.
2. Ʋſe. This diſcourſe calleth once more aloud unto all, To walk up to the light which they have. Though we deny, that God giveth unto all, yea, that he giveth to any (unleſs ſuch as are ordained unto life) a ſufficiency of grace, and gracious aſſiſtances in order to their eternal Salvation; yet we ſay, God granteth to all, though in very different degrees, ſome means. The very Heathens have ſomething of God manifeſted to them, and manifeſted in them: For the inviſible things of God, (ſaith the Apoſtle) are manifeſted by the things that are made, even his eternal power, and Godhead: they have natural light, and a natural reaſon, and ſomething of a natural conſcience too. The works of Creation they have, and the works of Providence, ſhewing them a great deal of the eternal power and God-head of God; ſufficient to convince them that there is a God, a Great, Infinite, Powerful God; for he leaveth not men without witneſs, giving the very Heathens fruitful times and ſeaſons. But I am not ſpeaking unto Heathens, you that are Chriſtians have yet further means, though in different degrees too. All have the Scriptures, Proteſtants have them in their own Language, ſo as they may read, and in a great meaſure underſtand what they read; all have the Miniſtry of the Word, they have the Goſpel preached to them; though it is true, that alſo is in very different degrees; yet all have ſomething of what they call a moral Seaſon, and are perſwaded, and intreated to turn unto God. This we ſay, is not a ſufficient means to bring a Soul unto Heaven: if God doth not more for Souls, than let them have the benefit of the works of Creation, ſhewing them his glory, and the benefit of the light of Nature and Reaſon, and the works of his common Providence; yea, and of the Scriptures, and the preaching of them; and that not only in a cold, flat, and dead, and dull manner, but in the moſt lively, powerful manner; they will never repent, never believe, and turn unto God: Paul may plant, and Apollo may water long enough, if God doth not give the increaſe. It is not in him that Preacheth, and perſwadeth, nor in him that Prayeth, and heareth, but in God that ſheweth mercy; he muſt give both to will, and to do; he muſt give repentance unto life, and be both the Author, and the finiſher of our Faith. But yet I ſay, all theſe are means, ſome of them very great and excellent means; and the higheſt in the order of external means: And though they be not ſufficient, though uſed with the beſt natural improvements of our own will, and power, to bring us to Heaven; yet ſufficient to render us without excuſe unto God, if we do not make a due, and juſt improvement of them. Let me therefore plead with you, that you would live up to the means of grace which God giveth you. That ſort of people amongſt us, whom we call Quakers, call to men to Hearken to the light within them: I do not well underſtand what they mean by the light within us; but thus much is certain, that all men have a light within them, and they have a light without them. The light without them is the light of the works of God in Nature, and of his works of Providence; The Scriptures, and the Miniſtry of the Word: all men have ſome, or other, or all of theſe. All men have alſo a light within them, the light of Nature, and of Reaſon: This light (as I have ſhewed you) is not ſufficient to ſhew a man the way to Heaven, but it is enough to ſhew a man much of God, and much of his duty; and the way to obtain a full and ſufficient light, to bring him to glory, is for him to walk up to the light which he hath: This will be the condemnation, that when light is come into the world, men love darkneſs more than light, becauſe their hearts, becauſe their deeds are evil. But to ſhut up this Diſcourſe.
3. Ʋſe. In the laſt place, What an obligation doth this lay upon the children of God, to cry out with holy David, Bleſs the Lord, O my ſoul, and all that is within me, bleſs his holy name. Bleſs the Lord, O my ſoul, and ſing of all his benefits, who forgiveth all thine iniquity, and healeth all thy diſeaſes. Who redeemeth thy life from deſtruction, and crowneth thee with lovingkindneſs, and tender mercy. To heighten your ſouls apprehenſions of the Divine goodneſs extended to you, and raiſe up your hearts in the high praiſes of God, I ſhall but offer Two things to your Meditation, with which I ſhall ſhut up this Diſcourſe.
1. Conſider, What is done unto you. God hath undoubtedly given unto you a ſufficient grace: The ſufficiency loſt in Adam, is reſtored to you by the Lords giving Chriſt to you; I can do all things, (ſaith the Apoſtle) through Chriſt that ſtrengtheneth me. So that God may ſay to you, (as to his Vineyard, Iſa. 5. What could I have done more for my Vineyard, than I have done?) What could I have done more for ſuch a ſoul, than I have done? God hath diſplay'd the riches of his grace upon your ſouls. God could do no more for you than he hath done. God hath nothing more to give, than grace and glory; he hath given you grace, ſpecial, diſtinguiſhing grace: Glory is hereafter to be revealed, in the mean time ſpecial effectual grace is glory begun.
2. Conſider, Secondly, Why to you? to you rather than unto others; others may eaſily underſtand, Why not to them? becauſe they deſpiſed the riches of his Grace, they ſinned againſt their natural light, they lived not up to their light of Revelation. But Why to you? Did not you alſo ſin againſt your light? Did you make that improvement of the works of God, the light of your natural Reaſon, or Conſcience that you ought to have done? If not, Why hath God done more for you, than for them; diſcovered more of Chriſt unto you, than unto them? Here you will be loſt, and at laſt be forced to reſolve it into this; God hath ſhewed me mercy, becauſe he would ſhew me mercy, and hath extended compaſſion to me, only becauſe he would extend compaſſion. Oh ſit down alone ſometimes, and ſay, My ſoul, Why ſhould the God of grace ſhew mercy unto thee? Haſt thou not ſinned often againſt the very light of Nature, and Reaſon? Haſt thou not deſpiſed the Goſpel of the Lord Jeſus Chriſt, and trampled under foot the blood of the Son of God? What high praiſes of God, are high enough for every true believers heart? How precious ſhould Chriſt be unto his ſoul? How can he ever have thoughts of God high enough, or with his tongue ſing the praiſes of God loud enough? How doth he ſtand concerned to cry out with David, Awake my glory? Oh! What manner of perſon ſhould a believer be in all bolineſs of converſation? He can certainly never do enough for that God, who hath done ſo much for him, and hath made ſuch a difference betwixt him, and others: This is praiſing of God, not in word and in tongue only, but indeed, and in truth: Oh this is to perfect holineſs! It is for that God who hath from eternity choſen you to obtain everlaſting life, and hath left others to periſh in their iniquity; for that God who in the diſpenſations of his gracious Providence, in the execution of that purpoſe, hath given his Son for you, to purchaſe a certainty of Salvation for your Souls: who hath ſent the Miniſters of his Goſpel to you, publiſhing this Salvation by Chriſt, when others never heard of the Goſpel; nay, who hath done much more than this, when others ſate under the Goſpel, and their hearts were never wrought upon by the preaching of it; God hath eſpecially changed, and wrought upon your hearts, and conquered your ſouls into the obedience of his Goſpel. I ſhall conclude with that of the Pſalmiſt, Pſal. 107.1, 2. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord ſay ſo, whom he hath redeemed from the hand of the enemy.