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influence, when he says, "Not by fleshly wisdom, but by the grace of God," he and the rest of the saints had their conversation in the world: and where is the inconsistency of this with that general direction; "Let not the wise man glory in his wisdom, nor let the mighty man glory in his might let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exerciseth loving-kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord ?" Jer. ix. 23, 24.

3. Another absurdity arising from the supposition of the creature's agency, in his own regeneration, is, that it would then be uncertain whether any would be renewed at all; very possibly that none might, and, all circumstances considered, absolutely impossible that any should. Suppose the best external evidence were produced, and the most weighty arguments made use of, if the issue depends upon the will of man, and that will be as liable to refuse as to choose, the event must needs be uncertain, till the creature has determined; nor could it be certainly known, were this the case, whether any one would determine right: but, if the Scripture account of man, before conversion, may be depended upon, if he is dead in trespasses, darkness, and enmity against God; his will being averse to good and prone to evil, would necessarily determine in favour of sin, and in a rejection of holiness. One would have thought, that when the Apostle Paul came to Athens, the seat of learning, the wise men of that place would have patiently heard what he had to offer, and duly weighed and considered the nature and importance of his doctrine, and that at least the major part of them would have embraced the Gospel evidence which attended it. But, instead of this, we find that he met with more success in Corinth, a city remarkably dissolute and wicked, than he did among the learned philosophers of Athens; and, upon his attempt to reclaim the Athenians from their gross superstition and idolatry, they mocked and derided him, as a base fel

low, and rejected the doctrine of salvation, as foolish and irrational. So true is it what our Lord said, that "These things are hid from the wise and prudent, and revealed unto babes; neither can flesh or blood reveal them to us, but our Father who is in heaven."

We shall now inquire whether the grace of God, in the renewing of a sinner may be frustrated, or set aside, by the opposition of the creature. And here we are to remember it is God's work, and therefore must be perfect, since he can and will do all his pleasure. To say that he cannot, though he would, change the sin ner's heart, by an immediate act of his own power, is to challenge his omnipotence: so that the question is not whether God can do this, or no? but whether it is worthy of him, and how far it is really the case? And this may be determined,

(1.) From the inviolable and inseparable connection of the several parts of that golden chain mentioned by the Apostle; For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justi fied; and whom he justified, them he also glorified," Rom. viii. 29, 30, that is, as many as are ordained unto eternal life, either are, or shall be called and sanctified by the grace of God, as their meetness for it, and be justified by the righteousness of Christ, as their title to it, as well as, at length, be glorified in the enjoyment of it: accordingly we are expressly. said, "to be chosen unto holiness," Eph. i. 4. Now, if the purpose of God, in election, is supposed to stand, then those whom he thus loved, with an everlasting love, shall be effectually drawn by the cords of it, agreeably to what our Lord says; "All that the Father giveth me, shall come unto me; and him that cometh, I will in no wise cast out."

(2.) This may be farther argued, from the purchase which our Lord, by the merit of his obedience and death, has made of his people, with respect to their present safety and future felicity. The Scripture re

presents him not only as redeeming them from wrath, when he died for their offences, but as purchasing them to himself, as having a fulness of grace for their supply in this world, and as having obtained a glorious inheritance for them in the other. Accordingly, in the prospect of his approaching death, he prays, first, that "They might be sanctified through the truth, and be kept from the evil one;" and then adds, "Father, I will that they also whom thou hast given me may be with me where I am, that they may behold the glory which thou hast given me," John xvii. 17, 24. Grace and glory are, indeed, blessings altogether unmerited by the saint; but they are due to his Surety, upon an engagement on the Father's part in the counsel of peace to the Son, that if he would make his soul an offering for sin, he should have a seed to serve him, and see of the travail of his soul to his satisfaction. Now, our Lord Jesus Christ having done his part, to the abundant satisfaction of the Father, which was declared in his resurrection and session at his right hand; it would be unfaithful in the Father, and contrary to mutual stipulations, if any for whom he died should fall short of eternal life. And this must be the case, if any of these are supposed fully and finally to resist the grace of God. But,

(3.) We may consider God's chosen people, as committed to Christ, as his charge and trust, for which he is accountable to the Father; and accordingly he speaks of that part of them who were as yet uncalled, as his other sheep, whom he must bring in, and who should hear his voice, John x. 16. Other sheep I have, that is, I have their names in the book of life, their persons within the view of mine omniscience; these I must bring in; there is a necessity laid upon me; not on their part, but as I would approve myself to him who appointed me. It would be greatly inglorious to the Mediator, should he, when giving up his accounts to the Father, say, Here are some only of the children whom thou hast given me; or, some of these, after all

the pains I have been at, are yet unrenewed, and so unfit for eternal life. Besides,

(4.) If the soul is passive in the implanting the principle of grace, as we have endeavoured to prove, then there can be no resistance in regeneration, whatever opposition may be made by the soul to common con. victions before regeneration: or what conflict soever between flesh and spirit afterwards; yet we may, with the Apostle, be confident, that where the work is be gun, it shall be carried on; where the arm of the Lord is revealed, the success will be answerable: so that we conclude, that God, in the renewing of a sinner, works so as none can let; otherwise he might be disappointed of his purpose, fail in his promise to his Son, or be overcome by the creature, in the exertion of the exceeding greatness of his power; either of which are unworthy of him, who is a God of truth, and whose arm is almighty.

Having thus established the doctrine proposed, we shall now attend to some of the principal objections which are advanced against it; such as,

1. It is said, by the opponents of efficacious grace, that God hath given sufficient grace to all men, upon the due improvement of which they may be saved, if it is not their own fault; and to assert the contrary, say they, is to wrong the fountain of goodness, and to represent him as a cruel, severe, and harsh Being, and so to make him the object of our dread and hatred, rather than of our love and reverence: and if all men have sufficient grace, what necessity for this mighty power of God, in the conversion of a sinner? And, to prove this, they quote these words; "What could have been done more to my vineyard, that I have not done in it; wherefore, when I looked it should bring forth grapes, brought it forth wild grapes ?" Jer. v. 4. To this we answer, in the three following particulars.

(1.) If it can be proved that God originally furnish ed man with sufficient knowledge of, and ability for the discharge of his duty, and that man, by his chosen rebellion, forfeited this, in common with all other mer.

cies, and exposed himself to the deserved vengeance of God; then there can be no more unrighteousness in God to deny the creature, thus fallen, what they call sufficient grace, than to reserve fallen angels in chains, under darkness, to the coming of the great day. There would be some appearance of reason in the objection, if man was now to be considered as innocent, and in the uprightness in which God originally made him; but the Scripture concludes him under guilt; a very material circumstance, which the objection takes no manner of notice of.

(2.) If by sufficient grace is intended that which is absolutely so in itself, without the industry and care of the creature, or some superadded aids from Heaven, we deny that there is such grace given to all men; for if there was, the effect must be the same in all, and so none could miscarry. If it is said, the success depends on the will of the creature, then this grace is so far insufficient in itself, and the phrase improper. If on a Divine interposure, the objection comes to nothing; since it is then agreed with us, that let the supposed grace be never so sufficient, the event is determined by a Divine agency. Besides, is it not evident, from the Spirit's striving with the ungodly world, in Noah's time, for a hundred years together, without success, and from the conduct of the Jews, who, for so many ages, enjoyed the ministry of the prophets, and at length of the Son of God himself, that common convictions, attended with the best of external advantages, are insufficient to effect the great work of regeneration? But,

(3.) As to the place quoted from the prophet Isaiah, in which God is represented, as asking, What could he have done more that was not done? We are not to suppose that he speaks as having exerted himself, ad ultimam sui posse, or as if he could not have given grace; for, to be sure, he who made the vine, could make it as fruitful as he pleased. The phrase is evidently more humano, in which the Almighty stoops to expostulate with the creature, for the abuse of his mercies,

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