this truth it also follows, as a necessary consequence, that all, without exception, must receive, in some degree or other, such fruits and benefits of his redemption, as are sufficient to procure their salvation, either directly or indirectly, mediately or immediately, if they co-operate with them; so that, if any one be not actually saved, this cannot be owing to any deficiency on the part of Jesus Christ, but to their own abuse of his graces; for it would be trifling to say, that he is the Saviour of all, if all did not receive the fruits of his redemption with a view to their salvation.

3rdly, The Scripture expressly assures us, that all men do actually receive from God, in that degree, manner, and proportion, which he sees proper, according to their present state, such helps of his graces as would enable them to secure their salvation, if they co-operated with them. For, in the first place, Almighty God, out of his sincere desire for the salvation of all, "sent his Son into the world, that the world might be saved by him," John, iii. 17.; from which St. Paul draws this plain argument, "He that spared not even his own Son, but delivered him up for us all, how hath he not also with him given us all things?" Rom. viii. 32. · at least all things absolutely necessary for our salvation, and without which it would never be in our power to procure it? Now, as he delivered his Son for all without exception, and with this very view, "that the world," that is, all mankind, "might be. saved by him:" therefore, to all without exception, he gives with him such helps and graces, as either mediately or immediately, directly or indirectly, put it in their power to be saved. Secondly, The Scripture declares that Christ" is the true light, which enlighteneth every man that cometh into this world," John, i. 9. Consequently, every man that cometh into this world, partaketh of his

light in such degree and proportion as he sees proper to give him, and in such time, place, and manner as he thinks fit. For, thirdly, "To every one of us is given grace according to the measure of the giving of Christ," Ephes. iv.7.; and "the grace of God our Saviour hath appeared to all men," Tit. ii. 11. Fourthly, The goodness and mercy of God to all mankind, is thus displayed in Scripture: "Thou hast mercy upon all, because thou canst do all things, and winkest at the sins of men for the sake of repentance; for thou lovest all things that are, and hatest none of the things which thou hast made, for thou didst not appoint or make any thing hating it.... but thou sparest all because they are thine, O Lord, who lovest souls," Wisd. xi. 24. Now, how could he be said "to spare, all," and to "have mercy on all," for the sake of repentance, if he did not give to all such graces, at least as are absolutely necessary to help them, and bring them to repentance? Lastly, Our Saviour himself says, "Behold, I stand at the door and knock; if any man shall hear my voice, and opento me the door, I will come in to him, and will sup with him, and he with me; and to him that shall overcome, I will give to sit with me in my throne," Rev. iii. 20. He knocks at every door, at every heart, by the motions of his holy grace; and if any man whatsoever shall open and co-operate with his grace, so as to overcome, all will be well. From all which it is manifest, that all men, without exception, in whatever state they be, whether Jew, Turk, Heathen, or Christian, at some time or other, receive graces from God, as the fruits of the redemption of Jesus, with a view to their eternal salvation, and which either mediately, or immediately, would bring them to that end, if the person who receives them make a proper use of them; so that if, by his

abuse of these means, he be not saved, the fault is entirely his own. It is true they are not given in the same degree and proportion to all; but "according to the measure of the giving of Christ; for every one has his proper gift from God, one after this mauner, and another after that," 1 Cor. vii. 7. And in the distribution of the talents, one got five, another two, and another only one; for God being master of his own gifts, may give more abundantly to one than to another, as he pleases; but what every one gets is sufficient for his present purpose, and he that got only the one talent, had it fully in his power to have got the same reward with the other two, had he improved his talent as they did theirs; but as he was negligent and unprofitable, he was justly condemned for his sloth.

Q. 20. How can it be shewn, that, if a man cooperates with those graces which God bestows upon him, he will always receive more and more from him?

A. This appears evident, (1.) From the very end God has in giving, them; for, as all the graces which God bestows on man, through the merits of Christ, are given with a view to his salvation, and arise from the desire God has of saving him, if man puts no obstacle on his part, but improves the present grace he receives, the same gracious desire which God has of his salvation, and which moved him to give the first, must also move him to give a second, and a third, and so on, till he perfect the great work for which he gives them; and hence the Scripture says, "Being confident of this very thing, that he who hath begun the good work in you, will perfect it unto the day of Christ Jesus," Phil. i. 6. It is, therefore, an undoubted truth, that God will never fail on his side to give us all further necessary helps, if we make a good use of those he has given; for he will never leave us, if we do not

first leave him. Hence the same holy apostle exhorts us, "with fear and trembling to work out our salvation; for it is God that worketh in us, both to will and to accomplish, according to his good will," Phil. ii. 12.; shewing us that God will not be wanting, if we do our part, and work according to the graces he gives us with fear and trembling. Hence also the frequent exhortations of the same apostle, "not to neglect the grace of God," 1 Tim. iv. 14. "To stir up the grace of God that is in us," 2 Tim. i. 6. "Not to receive the grace of God in vain," 2 Cor. vi. 1.; "and to look diligently that no man be wanting to the grace of God," Heb. xii. 15. The same truth appears (2.) from those testimonies of Scripture, where we are assured, that if we serve God and obey him, we shall advance in his love and in union with him; for to serve and obey him, is the same thing as to make a good use of the graces he gives us, and to be more loved by him, and united to him, is to receive still greater graces from him. Thus, our Saviour says, If any man love me, he will keep my word," (that is, do my will, correspond with my grace,)" and my Father will love him, and we will come to him, and will make our abode with him," John, xiv. 23. So also St. James says, "Draw nigh to God, and he will draw nigh to you Be humbled in the sight of the Lord, and he will exalt you," James, iv. 8, 10. Hence St. Peter warmly exhorts us, "to take heed not to fall from our own steadfastness, but to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ," 2 Pet. iii. 17.; because the continuing steadfast in his service, by corresponding with his grace, is the sure way to get more from him. It is proved, (3.) by the express declaration of Jesus Christ, who says, "I am the vine, and my Father

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is the husbandman ......every branch in me that beareth fruit, he will purge it, that it may bring forth more fruit," John, xv. 1. Also in the parable of the pounds, he ordered the pound to be taken from the unprofitable servant, and given to the other that had ten pounds, and then adds, "I say unto you, that to every one that hath, shall be given, and he shall abound,” Luke, xix. 26.; that is, to every one that hath, and makes a good use of what he hath; for, when the master went away, he gave one pound to each of his servants, " and said to them, trade till I come, verse 13. But when he came back, he found one had gained ten pounds, and the slothful servant none at all, but kept the pound he had got laid up in a napkin; so that the only difference between these two was, that the one had improved what he got from his master, and the other had not; and, therefore, to the one that had improved his pound, more and more was given, that he might abound. The same expression is repeated by our Saviour on different occasions, but particularly Mark, iv. 24, where considering the great grace bestowed on the Jews, in communicating to them his holy word, he exhorts them to be careful, to make an ample return to God, by improving that grace, and promises if they do so, that more shall be given them: "Take heed,' says he to them, "what ye hear; with what measure ye shall mete, it shall be measured to you again; and more shall be given to you;" and then he immediately adds, as a general rule; "for he that hath, to him shall be given," verse 25. To the same purpose Almighty God says to all sinners, whose hearts he touches with his reproofs, and the check of their conscience, "Turn ye at my reproof; behold I will utter my spirit to you, and I will shew you my words," Prov. i. 23. If they