[1.] If you answer that an unregenerate man may by the use of common grace acquire and obtain the special grace of regeneration, and that the whole business lies in the good use of his will, you seem to dash upon the eternal purpose and decrees of God, by which he hath determined not to give all men, but only the elect, this special grace ; and upon the intention of Christ's dying, which was not to sanctify himself for all, but for those whom the Father had given to him ; and you seem to put the wdiole business upon man, as if he did make him- self to differ, and that the good use of common grace doth all ; and then the Pelagian axiom will be true, facienii quod in se est — that he that doth what he can, God is bound to give him what he cannot ; which will run little lower than the merit of congruity. Then we cannot say, God hath made himself a debtor ; some would seem to have given him first. All which are against the scripture ; and there- fore we are justly afraid to enlarge and extend the liberty and power of man in this business.
[2.] If you answer that a man cannot use that common grace which he hath received so as to obtain the grace of regeneration, and that the thing dependeth no way upon his will and choice, or that there is no hope or possibility of doing otherwise than they do, or that, do their duty or do it not, still condemnation rests upon them, then no less difficulties will offer themselves. Flesh and blood will then complain that God is harsh and austere, ' Reaping where he hath not sowed, and gathering where he hath not strawed ;' and that he requireth what we cannot do ; and when we do it not, doth severely punish us. What shall we answer to the question, whether it be in the power of the creature to acquire the special grace of regeneration by the good use of common grace ? The best answer that we can give is, that the question is curious, and needeth no answer. The business is not
488 SERMONS UPON MATTHEW XXV. [SER. XVI.
whether God will or not, but what I am bound to do. The great rule in all such cases is, God may do what he pleaseth, but I must do what he commandeth. He that is deadly sick doth not refuse physic till he be made certain that it will recover him ; but useth it, and committeth the event to God. He that is to plough, and commit his precious seed to the ground, doth not stand to have assurance that the next year will prove fruitful and the seasons kindly, but ventures, because usually God's blessing concurreth with man's industry. So in the business of salvation, Ave should not dispute of our power, nor the event of our endeavours : it is enough to acknowledge the debt of obedience, to try our power, to endeavour to do what we ought to do, and then leave the event to God. There is no need to dispute of our power; it is much safer to confess our impotency, to humble ourselves before God, and to seek his blessing and grace in the means he hath instituted to that end ; but not at all to doubt the counsel and will of God. And the intention of Christ, whatever it be, will be no impediment to us in doing our duty. And it is as certain that no man doth all that he can, but by divers offences and abuse of the gifts received giveth God just cause to be angry and withdraw his help. And it is also out of doubt that it is not for want of God's help, but for their own folly and negligence that they perish. Therefore let us do what we are com- manded to do, and leave the event to God, confessing when we have done all that we can that God is not our debtor, but that we remain debtors to God, guilty of eternal condemnation, as long as we are not partakers of regeneration and justification by Christ. If we could learn to suppress our cavils and curiosity by this humble submission, the business of our salvation would soon come to an issue, and we should find God better to us than we could imagine.
3. The next consideration is, that this increase is given in by degrees : we have not all at first, nor all at once ; but as our capacities are enlarged, so is God's hand : Ps. lxxxi. 10, ' Open thy mouth wide and I will fill it.' The more we improve the grace received, the more are we strengthened for God's service, and our desires and expec- tations, which are as the mouth of the soul, are more raised. It is exercise maketh us see the necessity and worth of grace, and so desire more as necessary to bear our burdens, perform our duties, and resist temptations. And the more grace we have, and the more we are acquainted with God, the more hopes have we towards him. By hope and desire the soul is more widened and fitted to receive : as Moses, ' Tell me thy name ;' and then, ' Show me thy glory.' None see the want of learning so much as they that have most of it. So for grace, the desire and sense of want increaseth with enjoyment ; so doth God's bounty to us. The desires and endeavours of believers after grace are not easily satisfied.