LXXII.

him who still lieth under a necessity of sinning, or SERM. an inability of performing that which is indispensably exacted from him toward a complete enjoyment of those benefits and favours. In vain is the debt paid, and the bond cancelled, and the prison set open, and liberty proclaimed, and the prisoner called forth, if he be not himself able to knock off the fetters which detain him, and there is no help afforded, by which he may do it. But our Lord hath surely laid his designs more advisedly, and hath prosecuted his work more perfectly. Wherefore we may suppose that a competency of grace and spiritual assistance is by virtue of our Saviour's performances really imparted to every man, qualifying him to do what God requires, and is ready to accept from him in order to his welfare; that our Saviour hath sent abroad his holy Spirit, (that fountain of all true goodness, of all spiritual light, strength, and comfort,) like the sun, to shine, to warm, to dispense benign influences over the world; although it shineth not so brightly and vigorously, and its presence is not so visible and sensible in one place as another; which Holy Spirit, as it is in its essence omnipresent, so it is likewise in Tois Bo ἐπανηρημέ its energy incessantly working (in reasonable mea-vesiv sure, right manner, and fit season, as wisdom or-s dereth) upon the minds and affections of men, infus-giai. ing good thoughts and motions, impressing argu-Strom. vii. ments and motives to good practice, cherishing and promoting good purposes, checking bad designs, restraining and reclaiming from bad courses. Our reason, however aided by exterior instruction and excitement, being unable to deal with those mighty temptations, oppositions, and discouragements we are to encounter with, he hath given us a wise and

τὴν λοιπήν σωτη

Clem. Alex.

P. 523.

Acts ii. 17.

SERM. powerful Spirit, to guide and advise us, to excite LXXII. and encourage us, to relieve and succour us in all our religious practice and spiritual warfare. So that all deliverance from the prevalency of temptation and sin we owe to his grace and assistance. That to these purposes the Holy Spirit is plentifully conferred upon all the visible members of the Christian Joel ii. 28. church, we have plainly declared in scripture; it was a promise concerning the evangelical times, that God would pour forth his Spirit upon all flesh; the Jer. xxxi. collation thereof is a main part of the evangelical Ezek. xi. covenant, (into a participation of which every Christian is admitted,) it being the finger of God, whereby God's law is impressed upon their inward parts, and engraven in their hearts, (as the prophets describe the effects of this covenant.) And the end of our SaGal. iii. 14. viour's passion is by St. Paul declared to be, that the

33.

19.

Heb. viii.

II.

2 Cor. iii. 3.

blessing of Abraham might come unto the Gentiles, through Jesus Christ, that we might receive the promise of the Spirit by faith; that is, that becoming Christians we might partake thereof. And the apostolical ministry (that is, preaching the gospel, and dispensing the privileges thereof) is therefore 2 Cor. iii. 8. styled, diaкovía aveúμaтos, the ministry of the Spirit. Heb. vi. 4, And the tasting of the heavenly gift, and partaking the Holy Ghost, is, according to the apostle to the Hebrews, part of the character of a visible Christian,

5.

3.

2 Thess. ii. (such a Christian, who might nарaneσεiv, fall away, as he supposeth, and recrucify the Lord, and expose him to shame:) and St. Peter makes reception of the Holy Ghost to be a concomitant or consequent Acts ii. 38, of baptism; Repent, saith he, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the

39.

LXXII.

16.

I

Holy Ghost; for the promise (or that promise of SERM. the Spirit, which is called the Spirit of promise peculiar to the gospel) is unto you, and to your chil- Eph. i. 13. dren, and to all that are afar off, even as many as the Lord our God shall call: (that is, the Holy Spirit is promised to all, how far distant soever in time or place, who shall be invited unto, and shall embrace Christianity;) and accordingly, St. Paul saith of Christians, that God according to his mercy Tit. iii. 5. hath saved us, by the laver of regeneration, and renewing of the Holy Ghost. And, Know ye not, 1 Cor. iii. saith he to the Corinthians, that ye are the temple of God; and that the Spirit of God dwelleth in you? (that is, Do ye not understand this to be a common property and privilege of Christians, such as ye profess yourselves to be?) And the union of all Christians into one body doth, according to St. 1 Cor. xii. Paul, result from this one Spirit, as a common soul imparted to them all, inanimating and actuating the whole body, and every member thereof. For by one Spirit we are all baptized into one body, whether Jews or Gentiles, whether bond or free, and have been all made to drink of one Spirit. And it hath been the doctrine constantly with general consent delivered in and by the catholic church, that to all persons, by the holy mystery of baptism duly initiated into Christianity, and admitted into the communion of Christ's body, the grace of the Holy Spirit is communicated, enabling them to perform the conditions of piety and virtue which they undertake; and continually watching over them for accomplishment of those purposes; which Spirit they are admonished not to resist, to abuse, to grieve, to quench; but to use it well, and improve its grace to

13.

Eph. iv. 30.

Phil. ii. 13.

1 Cor. xii. 7.

SERM. the working out their salvation.

Thus much conLXXII. cerning the result of our Saviour's performances, in this kind, in respect to the community of Christians, we learn from the holy scripture and ecclesiastical tradition interpreting it; whence we may discern, that the communications of grace do not always flow from any special love or absolute decree concerning men, but do commonly proceed from the general kindness and mercy of God, by our Lord procured for mankind; and consequently we may thence collect, that somewhat of this nature is to the same purpose, from the same source, and upon the same account, also granted and dispensed to others. Unto Christians indeed this great benefit (for the reward, the encouragement, the support of their faith; and for promoting their obedience, who are in a nearer capacity and more immediate tendency to salvation) is in a more plentiful measure, and a more conspicuous manner dispensed; but that, besides that dispensation, there have been other (not so plainly signified, or expressly promised, yet really imparted) communications of grace, in virtue of our Saviour's Eph. ii. 8. merits, there are (beside the main reason alleged, inLuke xxiv. ferring it from our Lord's being the Saviour of all Matt. xvi. men) divers good inducements to believe. For even those Christians, to whom upon their faith the Holy Spirit is promised and bestowed, are by previous operations of God's grace (opening their minds, inclining their heart, and tempering their affections) induced to embrace Christianity, faith itself being a gift of God, and a fruit of the Holy Spirit. And before our Saviour's coming all good men have thereby been instructed and enabled to do well. And before

Gal. v. 22.

17.

John xvi. 12.

I Cor. xii.

3.

Ex quo perspicuum fit natura omnibus inesse Dei notitiam,

LXXII.

any special revelation made, or any particular co- SERM. venant enacted, (before the enclosure of a particular people or church, the confinement of God's extraordinary presence and providence to one place,) divine grace appears diffused over several nations, being watchful in guiding and moving men to good, and withdrawing them from evil; neither is there reason why such an appropriation of special graces and blessings (upon special reasons) unto some should be conceived to limit or contract God's general favour, or to withdraw his ordinary graces from others. God surely (who is hovσios èv éxée, rich in mercy; yea, Eph. ii. 4, hath ὑπερβάλλοντα πλοῦτον χάριτος, excessive riches of grace) is not so poor or parsimonious, that being liberal to some should render him sparing toward othersm; his grace is not like the sea, which if it overflow upon one shore, must therefore retire from another; if it grow deep in one place, must become shallower in another. Is the Spirit of the Lord Mic. ii. 7. straitened? it is a question in Micah; and, Is my Isa. 1. 2. hand shortened at all, that it cannot redeem? is another question in Isaiah: No; The Lord's hand is not shortened, that it cannot save; nor his ear heavy, that it cannot hear; at any time, in any place; he is no less able, no less ready than he ever was, to afford help to his poor creatures wherever nec quemquam sine Christo nasci, et non habere semina in se sapientiæ, justitiæ, reliquarumque virtutum. Unde multi absque fide, et evangelio Christi vel sapienter faciunt aliqua vel sancte, &c. Hier. in Galat. i.

m Secundum scripturam credimus et piissime confitemur, quod nunquam universitati hominum divinæ providentiæ cura defuerit. Quem licet exceptum sibi populum specialibus ad pietatem direxerit institutis, nulli tamen nationi hominum bonitatis suæ dona subtraxit, &c. De Vocat. Gent. i. 5.

lix. I.