II. The sending of the gospel to any one nation rather than another, as the means of life and salvation, is of the mere free grace and good pleasure of God.
Now, before I come to make out the absolute independency and freedom of this distinguishing mercy, I shall premise three things.
1. That the not sending of the gospel to any person or people is of God’s mere good pleasure, and not of any peculiar distinguishing demerit in that person or people.
No man or nation doth “majorem ponere obicem,” lay more or greater obstacles against the gospel than another. There is nothing imaginable to lay a block in the passage thereof but only sin. Now, these sins are, or may be, of two sorts; either, first, Against the gospel itself, which may possibly hinder the receiving of the gospel, but not the sending of it, which it presupposeth; secondly, Against the covenant they are under, and the light they are guided by, before the beams of the gospel shine upon them. Now, in these generally all are equal, all having sinned and come short of the glory of God: and in particular sins against the law and light of nature, no nations have gone further than they which were soonest enlightened with the word, as afterward will appear: so that the sole cause of this is the good pleasure of God, as our Saviour affirmeth, Matt. xi. 25, 26.
2. That sins against the covenant of works, which men are under before the gospel comes unto them, cannot have any general demerit, that the means of life and salvation by free grace should not be imparted to them.
It is true, all nations have deserved to be turned into hell, and a people that have had the truth, and detained it in ungodliness, deserve to be deprived of it;—the first, by virtue of the sanction of the first broken covenant; the other, by sinning against that which they had of the second. But that men in a fallen condition, and not able to rise, should hereby deserve not to be helped up, needeth some distinction to clear it.
There is, then, a twofold demerit and indignity;—one merely negative, or a not deserving to have good done unto us; the other positive, deserving that good should not be done unto us. The first of these is found in all the world, in respect of the dispensation of the gospel. If the Lord should bestow it only on those who deserve it, He must for ever keep it closed up in the eternal treasure of His own bosom. The second is found directly in none, in respect of that peculiar way which is discovered in the gospel, because they had not sinned against it; which, rightly considered, gives no small lustre to the freedom of grace.
3. That there is a right in the gospel, and a fitness in that gracious dispensation to be made known to all people in the world; that no singular portion of the earth should be any longer a holy land, or any mountain of the world lift up its head above its fellows.
And this right hath a double foundation.
(1.) The infinite value and worth of the blood of Christ, giving fulness and fitness to the promises founded thereon to be propounded to all mankind; for through His blood remission of sins is preached to whosoever believes on Him, Acts x. 43.—“to every creature,” Mark xvi. 15.
God would have a price of that infinite value for sin laid down, as might justly give advantage to proclaim a pardon infinitely to all that will come in and accept of it,—there being in it no defect at all (though intentionally only a ransom for some), but that by it the world might know that He had done whatsoever the Father commanded Him, John xiv. 31.
(2.) In that economy and dispensation of the grace of the new covenant, breaking forth in these latter days, whereby all external distinction of places and persons, people and nations, being removed, Jesus Christ taketh all nations to be His inheritance, dispensing to all men the grace of the gospel, bringing salvation, as seemeth best to Him, Tit. ii. 11, 12.
For being lifted up, He drew all men unto Him, having redeemed us with His blood, “out of every kindred and tongue, people and nation,” Apoc. v. 9. And on these two grounds it is that the gospel hath in itself a right and fitness to be preached to all, even as many as the Lord our God shall call.
These things being premised, I come to the proof of the assertion.
Deut. vii. 7, 8: Moses is very careful in sundry places to get this to take an impression upon their spirits, that it was mere free grace that exalted them into that condition and dignity wherein they stood, by their approach unto God, in the enjoyment of his ordinances;—in this most clearly rendering the cause of God’s love in choosing them, mentioned, verse 7, to be only His love. Verse 8, His love towards them is the cause of His love,—His free love eternally determining, His free love actually conferring, those distinguishing mercies upon them. It was not for their righteousness, for they were a stiffnecked people, Deut. ix. 6.
Matt. xi. 25, 26: Our Saviour laying both these things together, the hiding of the mysteries of salvation from some, and revealing them to others, renders the same reason and supreme cause of both, of which no account can be rendered, only the good pleasure of God: “I thank thee, O Father.” And if any will proceed higher, and say, Where is the justice of this, that men equally obnoxious should be thus unequally accepted? we say, with Paul, “That he will have mercy on whom he will have mercy, and whom he will he hardeneth. And who art thou, O man, that disputest against God?” “Si tu es homo, et ego homo, audiamus dicentem, O homo, Tu quis?” To send a pardon to some that are condemned, suffering the rest to suffer, hath no injustice. If this will not satisfy, let us say, with the same apostle, Rom. xi. 33, “O the depth,” &c.
Yea, so far is it from truth, that God should dispense and grant His word and means of grace by any other rule, or upon any other motive, than His own will and good pleasure, that we find in Scripture the direct contrary to what we would suppose,—even mercy shewed to the more unworthy, and the more worthy passed by; reckoning worthiness and unworthiness by less or greater sin, with less or more endeavours. Christ preaches to Chorazin and Bethsaida, which would not repent; and at the same time denies the word to Tyre and Sidon, which would have gotten on sackcloth and ashes, when the other continued delicate despisers, Matt. xi. 21. Ezekiel is sent to them that would not hear him, passing by them that would have hearkened, chap. iii. 5; which is most clear, Rom. ix. 30, 31, “The Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” If, in the dispensation of the gospel, the Lord had had any respect to the desert of people, Corinth, that famous place of sinning, had not so soon enjoyed it,—the people whereof, for worship, were led away with dumb idols, 1 Cor. xii. 2; and for their lives, you have them drawn to the life, 1 Cor. vi. 9-11, “Fornicators, idolaters, adulterers; effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners.”—Some of you were fornicators, some idolaters; but ye are sanctified.” Seem not these to the eye of flesh goodly qualifications for the gospel of Jesus Christ? Had these men been dealt withal according as they had disposed themselves, not fitter fuel for hell could the justice of God require; but yet ye see to these the gospel comes with the first, “a light shines to them that sit in darkness and in the shadow of death.”
If God send or grant the gospel, which is the means of grace, upon any other ground but his mere good pleasure, then it must be an act of remunerative justice. Now, there is no such justice in God towards the creature, but what is founded upon some preceding covenant, or promise of God to the creature,—which is the only foundation of all relation between God and man,—but only those that attend creation and sovereignty. Now, what promise do you find made to, or covenant with, a people as yet without the gospel;—I mean conditional promises, inferring any good to be bestowed on any required performance on their part? Free, absolute promises there are innumerable, that light should shine to them that were in darkness, and those be called God’s people which were not His people; but such as depend on any condition on their part to be fulfilled, we find none. God bargains not with the creature about the gospel, knowing how unable he is to be merchant for such pearls. If a man had all that goodness which may be found in man without Jesus Christ, they would not in the least measure procure a discovery of him.
I deny not but God may, and perhaps sometimes doth, reveal himself to some in a peculiar and extraordinary manner. Whereunto tends that story in Aquinas, of a corpse taken up in the days of Constantine and Irene, with a plate of gold, and this inscription on it, “Christus nascetur ex virgine, ego credo in illum. O sol sub Irenæ et Constantini temporibus iterum me videbis.” But that this should be regular unto men living, or using their naturals aright (which is impossible they should, the right use of naturals depending on supernaturals), is wide from the word.
If there be any outward motive of granting the gospel unto any, it is some acceptable performances of theirs, holding up to the rule and will of God. Now, this will and rule having no saving revelation but by the gospel, which should thus be procured by acts agreeable unto it, make up a flat contradiction,—supposing the revelation of the gospel before it be revealed. Doubtless, according to all rules of justice to us made known, it is an easier thing to deserve heaven by obedience now under the covenant of works, than being under that covenant, to do any thing that might cause a new way of salvation, such as the gospel is, to be revealed.
With some observations I descend to application.
[1.] There is the same reason of continuing the gospel unto a people as of sending it; especially if oppositions rise high, apt and able in themselves for its removal.
Never nation as yet enjoyed the word that deserved the continuance of the word. God hath always something against a people, to make the continuing of His grace to be of grace, the not removing of His love to be merely of love, and the preaching of the gospel to be a mercy of the gospel, free and undeserved. Though there be work, and labour, and patience for Christ’s sake at Ephesus; yet there is somewhat against Ephesus, Rev. ii. 4, 5, for which He might justly remove His candlestick; and if He doth it not, it is of the same mercy that first set it there. As God lays out goodness and grace in the entrance; so patience, long-suffering, and forbearance in the continuance. He bears with our manners, whilst we grieve His Spirit. Look upon the face of this kingdom, and view the body of the people; think of the profaneness, villany, trampling upon the blood of Jesus, ignorance, contempt of God and His ways, despising His ordinances, reviling His servants, branding and defaming the power of godliness, persecuting and tearing one another,—and yet hear the joyful sound of the word in every corner; and you will quickly conclude, that you see a great fight of God’s love against our sins, and not of our goodness for His love.
[2.] There is the same reason of the reformation and the doctrine of the gospel corrupted with error, and of the worship of God collapsed with superstition, as of the first implantation of the gospel.
God, in His just judgment of late ages, had sent upon the western world the efficacy of error, that they should believe lies, because they received not the love of the truth; as He foretold, 2 Thess. ii. Now, whence is it that we see some of the nations thereof as yet suffered to walk in their own ways, others called to repentance, some wildernesses turned into green pastures for the flock of God, and some places made barren wildernesses for the wickedness of them that dwell therein? How comes it that this island glories in a reformation, and Spain sits still in darkness? Is it because we were better than they, or less engaged in antichristian delusions? Doubtless no. No nation in the world drank deeper of that cup of abomination. It was a proverbial speech amongst all, “England was our good ass” (a beast of burden) for (Antichrist whom they called) the Pope. Nothing but the good pleasure of God and Christ, freely coming to refine us, Mal. iii. 1, 4, caused this distinction.
[3.] Though men can do nothing towards the procuring of the gospel, yet men may do much for the expulsion of the gospel.
If the husbandmen prove idle or self-seekers, the vineyard will be let to others; and if the people love darkness more than light, the candlestick will be removed. Let England beware! Now this men may do, either upon the first entrance of the gospel, or after some continuance of it. The gospel spreading itself over the earth, finds entertainment, like that of men’s seeking plantations amongst the barbarous nations; sometimes kept out with hideous outcries at the shore,—sometimes suffered to enter with admiration, and a little after violently assaulted.
1st, In the first way, how do we find the Jews putting far from them the word of life, and rejecting the counsel of God at its first entrance,—calling for night at the rising of the sun!
Hence, Acts xiii. 41, Paul concludes his sermon to them with, “Behold, ye despisers, and wonder, and perish;”—and verse 46, it was necessary the word should be preached to them; but seeing they judged themselves unworthy, they were forsaken;—and verse 51, they shake off the dust of their feet against them,—a common symbol in those days of the highest indignation and deepest curse. The like stubbornness we find in them, Acts xxviii.; whereupon the apostle wholly turned himself to the Gentiles, verse 28. How many nations of Europe, at the beginning of the Reformation, rejected the gospel of God, and procured Christ, with the Gardarenes, to depart as soon as He was entered, will be found at the last day written with the blood of the martyrs of Jesus that suffered amongst them!
2ndly, After some continuance. So the Church of Laodicea, having for a while enjoyed the word, fell into such a tepid condition,—so little moved with that fire that Christ came to send upon the earth, Rev. iii. 15, 16,—that the Lord was even sick and weary with hearing them.
The Church of Rome, famous at the first, yet quickly, by the advantage of outward supportments and glorious fancies, became head of that fatal rebellion against Jesus Christ, which spread itself over most of the churches in the world; God hereupon sending upon them the “efficacy of error to believe a lie, that they all might be damned that believe not the truth, but had pleasure in unrighteousness,” 2 Thess. ii.,—suffering them to retain the empty names of Church and Gospel; which, because they usurp only for their advantage here, to appear glorious, the Lord will use for the advancing of His justice hereafter, to show them inexcusable. O Lord, how was England of late, by Thy mercy, delivered from this snare! A captain being chosen for the return of this people into Egypt, O how hath Thy grace fought against our backsliding! And let none seek to extenuate this mercy, by catalogues of errors still amongst us: there is more danger of apostasy against Christ, and rebellion against the truth, in one Babylonish error, owned by men pretending to power and jurisdiction over others, than in five hundred scattered amongst inconsiderable, disunited individuals. I would to God we could all speak and think the same things,—that we were all of one mind, even in the most minute differences that are now amongst us. But yet the truth is, the kingdom of Jesus Christ never shakes amongst a people until men, pretending to act with a combined mixed power of heaven and earth, unto which all sheaves must bow or be thrashed, do, by virtue of this trust, set up and impose things or opinions deviating from the rule. As it was in the Papacy, errors owned by mixed associations, civil and ecclesiastical, are for the most part incurable, be they never so absurd and foolish; of which the Lutheran ubiquities and consubstantiation are a tremendous example. These things being presupposed,—
Use 1. Let no flesh glory in themselves, but let every mouth be stopped: for we have all sinned and come short of the glory of God.
Who hath made the possessors of the gospel to differ from others? or what have they that they have not received? 1 Cor. iv. 7. Why are these things hidden from the great and wise of the world, and revealed to babes and children, but because, O Father, so it pleased Thee? Matt. xi. 26. “He hath mercy on whom he will have mercy, and whom he will he hardeneth.” Rom. ix. 18. Ah, Lord, if the glory and pomp of the world might prevail with Thee to send Thy gospel, it would supply the room of the cursed Alkoran, and spread itself in the palaces of that strong lion of the east who sets his throne upon the necks of kings; but, alas! Jesus Christ is not there. If wisdom, learning, pretended gravity, counterfeit holiness, real policy, were of any value in thine eyes to procure the word of life, it would be as free and glorious at Rome as ever; but, alas! Antichrist hath his throne there. Jesus Christ is not there. If will-worship and humilities, neglect of the body, macerations, superstitions, beads, and vainly-repeated prayers, had any efficacy before the Lord, the gospel, perhaps, might be in the cells of some recluses and monks; but, alas! Jesus Christ is not there. If moral virtues to an amazement, exact civil honesty and justice, that soul of human society, could have prevailed aught, the heathen worthies in the days of old had had the promises; but, alas! Jesus Christ was far away. Now, if all these be passed by, to whom is the report of the Lord made known? to “whom is his arm revealed?” Why, to a handful of poor sinners amongst the nations formerly counted fierce and barbarous. And what shall we say to these things? “O the depth,” &c.
Use 2. Let England consider with fear and trembling the dispensation that it is now under;—I say, with fear and trembling, for this day is the Lord’s day, wherein He will purge us or burn us, according as we shall be found silver or dross:—it is our day, wherein we must mend or end.
Let us look to the rock from whence we were hewed, and the hole of the pit from whence we were digged. Was not our father an Amorite, and our mother an Hittite? Are we not the posterity of idolatrous progenitors?—of those who worshipped them who by nature were no gods? How often, also, hath this land forfeited the gospel! God having taken it twice away, who is not forward to seize upon the forfeiture. In the very morning of the gospel, the Sun of righteousness shone upon this land; and they say the first potentate on the earth that owned it was in Britain. But as it was here soon professed, so it was here soon abused; that part of this island which is called England being the first place I read of which was totally bereaved of the gospel,—the sword of the then pagan Saxons fattening the land with the blood of the Christian inhabitants, and in the close wholly subverting the worship of God. Long it was not ere this cloud was blown over: and those men who had been instruments to root out others submitted their own necks to the yoke of the Lord; and, under exceeding variety in civil affairs, enjoyed the word of grace, until, by insensible degrees, like summer unto winter, or light unto darkness, it gives place to antichristian superstition, and left the land in little less than a paganish darkness, drinking deep of the cup of abominations mingled for it by the Roman harlot. And is there mercy yet in God to recover a twice over lost backsliding people? Might not the Lord have said unto us, What shall I do unto thee, O island? How shall I make thee as Admah? how shall I set thee as Zeboim? But His heart is turned within Him, His repentings are kindled together: the dry bones shall live, and the fleece shall be wet, though all the earth be dry. God will again water His garden, once more purge His vineyard,—once more of His own accord He will take England upon liking, though He had twice deservedly turned it out of His service. So that, “coming as a refiner’s fire, and as fuller’s soap, to purify the sons of Levi, to purge them as gold and silver, to offer to the Lord an offering in righteousness,” to reform His Churches, England, as soon as any, hath the benefit and comfort thereof. Nay, the reformation of England shall be more glorious than of any nation in the world, being carried on neither by might nor power, but only by the Spirit of the Lord of hosts. But is this the utmost period of England’s sinning, and God’s showing mercy, in continuing and restoring of the gospel? No, truly: we again in our days have made forfeiture of the purity of His worship, by an almost universal treacherous apostasy; from which the free grace and good pleasure of God hath made a great progress again towards recovery.
There are two sorts of men that I find exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former days, into which we were falling.
(1.) Such as were industriously instrumental in it, whose suffrages had been loud for the choice of a captain to return into Egypt,—men tainted with the errors and loaded with the preferences of the times; with all those who blindly adhere to that faction of men who as yet covertly drive on that design:—to such as these all was nothing, and to them it is no mercy to be delivered.
And the truth is, it is a favour to the lamb, and not the wolf, to have him taken out of his mouth; but these men have interest by those things which have no ears, against which there is no contending.
(2.) Such as are disturbed in their optics, or have gotten false glasses, representing all things unto them in dubious colours.
Which way soever they look, they can see nothing but errors,—errors of all sizes, sorts, sects, and sexes,—errors and heresies from the beginning to the end; which have deceived some men, not of the worst, and made them think that all before was nothing, in comparison of the present confusion. A great sign they felt it not, or were not troubled at it; as if men should come into a field, and seeing some red weeds and cockle among the corn, should instantly affirm there is no corn there, but all weeds, and that it were much better the hedges were down, and the whole field laid open to the boars of the forest: but the harvest will one day show the truth of these things. But that these apprehensions may not too much prevail, to the vilifying and extenuating of God’s mercy, in restoring to us the purity and liberty of the gospel, give me leave in a few words, to set out the danger of that apostasy from which the good pleasure of God hath given us a deliverance. I shall instance only in a few things. Observe then, that,—
[1.] The darling errors of late years were all of them stones of the old Babel, closing and coupling with that tremendous fabric which the man of sin had erected to dethrone Jesus Christ,—came out of the belly of that Trojan horse, that fatal engine, which was framed to betray the city of God.
They were popish errors, such as whereof that apostasy did consist which only is to be looked upon as the great adverse state of the kingdom of the Lord Christ. For a man to be disorderly in a civil state, yea, oftentimes through turbulency to break the peace, is nothing to an underhand combination with some formidable enemy for the utter subversion of it. Heedless and headless errors may breed disturbance enough, in scattered individuals, unto the people of God; but such as tend to a peace and association “cum ecclesia malignantium,” tending to a total subversion of the sacred state, are far more dangerous. Now, such were the innovations of the late hierarchists. In worship, their paintings, crossings, crucifixes, bowings, cringings, altars, tapers, wafers, organs, anthems, litany, rails, images, copes, vestments,—what were they but Roman varnish, an Italian dress for our devotion, to draw on conformity with that enemy of the Lord Jesus? In doctrine, the divinity of Episcopacy, auricular confession, free-will, predestination on faith, yea, works foreseen, “limbus patrum,” justification by works, falling from grace, authority of a church, which none knew what it was, canonical obedience, holiness of churches, and the like innumerable,—what were they but helps to Sancta Clara, to make all our articles of religion speak good Roman Catholic? How did their old father of Rome refresh his spirit, to see such chariots as those provided to bring England again unto him! This closing with Popery was the sting in the errors of those days, which cause pining, if not death, in the episcopal pot.
[2.] They were such as raked up the ashes of the ancient worthies, whose spirits God stirred up to reform his church, and rendered them contemptible before all, especially those of England, the most whereof died in giving their witness against the blind figment of the real presence, and that abominable blasphemy of the cursed mass.
In especial, how did England, heretofore termed ass, turn ape to the pope, having set up a stage, and furnished it with all things necessary for an unbloody sacrifice, ready to set up the abomination of a desolation, and close with the god Maozim (god of forces), Dan. xi. 38, who hath all their peculiar devotion at Rome?
[3.] They were in the management of men which had divers dangerous and pernicious qualifications:
1st, A false repute of learning; I say, a false repute for the greater part, especially of the greatest.
And yet, taking advantage of vulgar esteem, they bare out as though they had engrossed a monopoly of it,—though I presume the world was never deceived by more empty pretenders, especially in respect of any solid knowledge in divinity or antiquity: but yet their great preferments had got them a great repute of great deservings,—enough to blind the eyes of poor mortals adoring them at a distance, and to persuade them, that all was not only law, but gospel too, which they broached: and this rendered the infection dangerous.
2ndly, A great hatred of godliness in the power thereof, or any thing beyond a form, in whomsoever it was found; yea, how many odious appellations were invented for bare profession, to render it contemptible!—especially in the exercise of their jurisdiction, thundering their censures against all appearance of zeal, and closing with all profane impieties; for were a man a drunkard, a swearer, a Sabbath-breaker, an unclean person, so he were no Puritan, and had money,—“patet atri janua ditis,” the Episcopal heaven was open for them all.
Now, this was a dangerous and destructive qualification, which, I believe, is not professedly found in any party amongst us.
3dly, Which was worst of all, they had centered in their bosoms an unfathomable depth of power, civil and ecclesiastical, to stamp their apostatical errors with authority,—giving them not only the countenance of greatness, but the strength of power, violently urging obedience; and to me the sword of error never cuts dangerously but when it is managed with such a hand.
This I am sure, that errors in such are not recoverable, without the utmost danger of the civil state.
(To be continued.)