Section 978
III. It will be allowed, that the doctrine of grace may be, and his been abused by evil and wicked men
The apostle Jude speaks of some men in his days, who were turning the grace of God into lasciviousness
(Jude 4) where by the grace of God is not to be understood the love and favour of God shed abroad in the heart by the Spirit; for that can never be turned to such a purpose, it always working in a contrary way, as it did in David; thy lowing kindness, says he, is before mine eyes, and I have walked in thy truth: (Psalm 26:3) nor the principle of grace wrought in the soul by a divine power; for that being of a spiritual nature lusteth against the flesh, and can never be turned into it: But by it is meant the doctrine of the gospel, which, though lasciviousness is not in the nature of it, nor has it any natural tendency to it, yet wicked men transfer it from its original nature, design, and use, to a foreign one: Just as unlearned and unstable men, who have no spiritual understanding of the word of God, nor any scheme of truth consistent with it, wrest the scriptures to their own destruction. (2 Peter 3:16) But then, as the scriptures are not to be thought the worse of, because of these men's wresting them; so neither is the doctrine of grace a whit the less to be valued, because it is abused by ill-disposed men. Let the characters of the men that turn the grace of God into lasciviousness, be enquired into; and first, they appear to be ungodly men, men devoid of the fear and reverence of God, and devotion to him; who are not worshippers of him. Now who are they that neglect the private and public worship of God? Who are they that walk abroad in the fields on Lord's-days? or take their horses and ride, seeking their own pleasure? Who are they that frequent taverns and public houses, when they should be attending the house of God? Are these the men who are commonly called Calvinists, the asserters of the doctrine of grace? Should the examination be strictly made, the above persons will be found, if not to a man, yet by far the greatest part, Arminians, if capable of giving any account of their religious sentiments. And secondly, the other part of their character looks with a dreadful aspect upon, and plainly points out those who are on the other side of the question; denying the only Lord God, and our Lord Jesus Christ. Who are the deniers of Christ's person, of his proper deity and equality with the Father, of his plenary satisfaction and expiatory sacrifice, of his imputed righteousness, and the efficacy of his blood? The deniers of these things are the men that turn the grace of God into lasciviousness; either by asserting it to he a licentious doctrine; or by treating the doctrine of special grace in a wanton and ludicrous manner, scoffing at it, and lampooning it; or by making the doctrine of grace universal, extending it equally alike to all mankind, and thereby harden and encourage men in sin.
Again: Be it so, that some who have notionally received and professed the pure doctrine of grace, have abused it to vile purposes; the doctrine itself is not to be rejected on that account, but the abusers of it. The best things in the world may be ill used by wicked men; yea, even the perfections and providences of God. Mercy is a perfection of the divine nature, and what God delights in: God is merciful, and therefore, says a profane sinner, I will take my fill of sin, and doubt not, if I have hut opportunity at last to say, "Lord have mercy on me, " all will be well. God is patient, long-suffering, bears with sinners, and does not stir up all his wrath immediately: What effect has this upon them? Does it lead them to repentance? It should do so: But they despise the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth to repentance. (Romans 2:4) Yea, as the apostle Peter says, and we have lived to see it verified, There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. (2 Peter 3:3, 4)Which is as if they should say; we see no likelihood of the coming of the Judge, nor of the awful judgment, or dreadful doom that shall befall ungodly persons, which have been talked of; this is all dream and enthusiasm; and therefore we will take our own pleasure, and walk after our own lust. Thus because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. (Ecclesiastes 8:11) Now must it he said that God is not merciful, patient, long-suffering and forbearing, or that he ought not to be so, because sinners make such an ill improvement of these things? How are the common mercies of life, and the most kind instances of divine providence abused, by the worst of men! Yea, even Jeshurun himself, when he waxed fat he kicked, then he forsook God which made him, and lightly esteemed the rock of his salvation. (Deuteronomy 32:15) But must we deny the providences of God, and reject the instances of his goodness, because of the ill use that is made of them, through the wretched depravity of human nature? Nor should we discard the doctrine of grace on such an account: At this rate, the best of things, the plainest facts, and clearest truths, must be denied and rejected.
Once more: It will be owned, that there have always been some bad men in the best of societies. There was a Judas among Christ's disciples; there has always been chaff upon his floor, and will until the winnowing time comes; and tares among the wheat, wolves in sheep's clothing, and foolish virgins among the wise, until the bridegroom appears. But then the faults and blemishes of some are not to be imputed to the whole body, nor these to principles held and professed. If this must he admitted the measure and rule of judgment, no church or congregation, no society or set of men whatever, have been, or can he free from the vilest imputations. But are the generality of those who are called Calvinists, or Antinomians, men of had characters? Or are there more immoral persons among them, than on the other side of the question? Let them look at home, we are ready to compare notes and numbers with them; we are obliged in defence of ourselves, since our principles are charged, to use some sort of boasting, and say, in like manner as Samuel did; here we are, witness against us, before the Lord, and before his anointed: Whose ox or ass have we taken? Whom have we defrauded; or oppressed? (1 Samuel 12:3) This is worthy of notice, that the doctrine of grace never had a run among rakes and debauchees whereas it is well known the opposite to it has been, and is embraced by such, Strange! if the doctrines of free grace are of such a malignant nature and influence, have such a tendency to licentiousness, and give so much encouragement to sin, as is said, that such persons should not greedily catch at them and embrace them, at least make trial of them; when it is plain they are ready to give into all the absurd and wretched schemes of Infidelity and Atheism, in order to keep their lusts; but, instead of this, none shew a greater hatred to them: And indeed, these are as forward as any to be our accusers; though the charge comes with an ill grace from such who are abandoned to the worst of crimes, and are avowed enemies to holiness of life. One thing more I would observe, and that is, That when any who have embraced and professed the doctrine of grace fall into any open and scandalous sin, there is immediately a great clamour and uproar about it; whereas when it is the case, as it frequently is, on the opposite side, little or no notice is taken of it. What should he the reason of this? Because the case is common on one side, and comparatively rare, and but seldom heard of on the other: So that the noise that is made, and the notice that is taken, do but indeed make to our credit and reputation in general. But supposing the instances of immorality were more than they are, and whenever they happen, are matter of lamentation: yet,