Divine grace illustrious, in the salvation of sinners. A sermon delivered in the audience of the General Assembly of the colony of Connecticut, at New Haven Octob 22. 1727. In the time of the sessions there. / By Elisha Williams, A.M. and Rector of Yale College. ; Published by order of the General Assembly.

Divine grace illustrious, in the salvation of sinners. A sermon delivered in the audience of the General Assembly of the colony of Connecticut, at New Haven Octob 22. 1727. In the time of the sessions there. / By Elisha Williams, A.M. and Rector of Yale College. ; Published by order of the General Assembly.

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Divine Grace ILLUSTRIOUS IN THE SALVATION OF Sinners.

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Divine Grace ILLUSTRIOUS IN THE SALVATION OF Sinners.

EPHESIANS II. 8.

FOR by Grace are ye Saved, through Faith; and that not of your selves: It is the Gift of GOD.

IN the preceding Chapter the Apostle endeavours by various Arguments, to Confirm the Ephesians in the Belief of this great Truth, That Divine Grace alone Challenges the [Page] Glory of the Salvation of Sinners. In this, he Amplifies the Riches of it, from the Consideration of the state such are in, before they are Quickned with Christ: And this he tells them in the first Verse, is a state of Death; Ye were dead in Trespasses and Sins: Not only Judicially dead, because obnoxious to Death, but really Spiritually dead, alienated in their Hearts from GOD; which is properly Spiritual Death. This their Spiritual Death, he proves from the Effects or Fruits of it; when he tells them their Life had been in Sin, a Walk, or Course in Transgression, relishing only what was Carnal, under the Influence and Dominion of Satan; who before their Conversion had ruled in them, as he always does in the Children of Disobedience, in the second Verse. And to shew them that Divine Grace was as Conspicuous in the Salvation of others, as of them, he observes that such a condition as he had been describing, was not peculiar to the Ephesians, but common to all, till Renewed by the Spirit of CHRIST even including himself, (who elsewhere speaks of himself as being Blameless, as to the External Righteousness of the Law) in the third Verse; Among which Sons of Disobedience, saith he, in whom Sin Reigns and over whom Satan Lords it, we all had in Time [Page]past, our Conversation also, in the Lusts of our Flesh, fulfilling the desires of the Flesh and of the Mind; and more by Nature the Children of Wrath, even as others. No one by Nature, having in this respect any Excellency above another. To be delivered from such a Miserable State as this, To have a Spiritual Life Communicated from CHRIST, and made to grow up in Him to the fulness of the Stature of a Perfect man, & to be raised up together and made to sit together in Heavenly Places in CHRIST JESUS; which tho' not seen with our eyes, but is hid in the Christian's Hope, and of which he may be said to have already Possession in CHRIST. This as is observed in the Context must needs carry their thoughts, to a Mercy Infinite in its Riches, and to an Infinite Astonishingly free Love as the spring of it; and to make the Conclusion with the Apostle in the Text, That Grace alone may Glory in their Salvation. For by Grace are ye Saved, &c.

WHERE may be observed;

1. THE true Cause of our Salvation asserted; By Grace are ye Saved. Grace is sometimes used for the Free Favour of GOD; and sometimes for the Effects of that Favour in us [Page] But it is here used in its Primary acceptation, for the Free Favour, Love, or Good will of GOD, as the Fountain whence all Gifts flow to us.

SALVATION, may be Considered either as Begun, or Compleat; both which are Included in his assertion, as the Context abundantly proves. From Grace it is begun and compleated.

And Secondly,

2. A falsely supposed cause of our Salvation Rejected. Our selves. A Disposition to advance Self in opposition to Grace, in its method of saving Sinners, is deeply rooted in us; every one naturally sets up a Righteousness of his own, something he imagines he finds in himself, or something he has done as a ground of his acceptance, or at least as what moves the exercise of Divine Compassion towards him, This the Apostle entirely Rejects, Not of your selves. It is not for any thing in us that Salvation is bestowed, or for any works we do, which he adds to confirm this Truth, and subjoins the reason, because works as they stand not with Grace, so they are Enemies to the Glory of it, inasmuch as they set up Glory in our selves, Lest any man should Boast. So that nothing is to be attributed to Self, as Causal [Page] of this Salvation; No, for although it be through Faith, yet we can't challenge any thing; for Faith Renounces all Works, Wisdom, & Worthiness of our own, and brings us empty to GOD, receiving CHRIST for Wisdom, Righteousness, Sanctification, and Redemption. Nor is it from any strength in us by which we do this, but the LORD gives this; and therefore the Apostle adds, It is the Gift of GOD.

Whence the DOCTRINE is,

THE Salvation of Sinners, is, in every part of it from the Grace of GOD.

ALL the Good that ever the fallen Creature can have, must issue out of GOD's free Love; which is a motive to it self for the doing good to the Sinful and Miserable Creature. GOD is Kind and Merciful to it because he will be so. He acts most freely herein, and the reason of it is not to be looked for out of Himself.

IN handling of the Doctrine, I shall endeavour briefly to Evince the following Proposition.

I. IT is from Grace, That CHRIST was given to be a Saviour.

[Page]II. IT is from Grace, That this SAVIOUR is made Known to any.

III. IT is from Grace, That any are Effectually prevailed upon to Believe in Him, or to accept of Salvation by Him.

IV. IT is from Grace, that such as do Believe in Him, are made to Persevere in Faith & Holiness.

V. THAT their Salvation is Consummated in GLORY, is also from Grace.

I. IT is from Grace that CHRIST was given to be a Saviour.

MAN was Capacitated and designed for a glorious Service, the Knowing, Loving and glorifying his MAKER, and by an abundant Goodness was encouraged thereto; Yet did act so Unworthily towards Him in violating his Laws, disowning his Authority over him and renouncing his Dependence upon Him and Obligations to him, That when it is seriously Thought of, we may justly be filled with Wonder that Vengeance did not pursue him with Everlasting Punishments. It must force a Conviction in us, that he is destitute of a Plea for favour from a Justly Incensed DEITY, and that no Injury is [Page] done him if he is everlastingly left under His Frowns. Relief can arise to him from no Spring but the meer Mercy of GOD; From That & no other Fountain, could the amazing Gift of a SAVIOUR flow. Had the good Will, the Grace of GOD suspended its act of giving the SAVIOUR, all Mankind would have been left in a state of Sin, and Wrath; and that act might have been suspended, might not have been, if it had seemed good to the Most High so to have Determined. If that act could not have been suspended, it was then a matter of Necessity, what must, and could not but have been Antecedent to any act of GOD's Will about it. Which will suppose, Absolute Freedom, subject to Constraint that indeed there is no such thing in GOD as Absolute Freedom. And as there was no necessity from the nature of the thing, so there was no necessity lying upon GOD with relation to his own Perfections, to give his SON as a SAVIOUR to the World. Not on the account of Glorifying Himself this way by the discovery of His Mercy. 'Tis certain He always acts for his own Glory, because there is none greater than Himself. But that he should Glorify Himself by the discovery of His Mercy, in providing a SAVIOUR for Sinners, He could not be Necessitated to, [Page] since if he had seen fit he might have glorified his Justice & Power in their Destruction. There could be no Necessity upon GOD in point of Justice to do it, for Man by breaking the Law, righteously deserved Death. So that Man would have had no Injury done him by GOD, if that Sentence had been Executed upon him, Nor could there be any Necessity from the Infinite Mercy & Compassion of GOD. GOD has; Mercy large enough to Relieve all his Creatures that may be in Misery, but there is no necessity in the nature of Infinite Compassion to Relieve them: If there were, it must extend it self in a like manner to all in Misery, and so it were Impossible that any of his Creatures should render themselves finally Miserable, by any Sin. The Contrary whereof we are assured. The exercise of his Mercy is under the Command of his Will, and why it is exercised towards one in Misery and not towards another, is only because it is His Pleasure: So that this Act of giving his Son to be the Saviour of Mankind, might not have been, if it had seemed good to him not to have done it; and so all Mankind had Eternally and Justly Perished. From no other Fountain therefore but Sovereign Grace, does flow this glorious Gift of a Saviour. This Gift was made to a Sinful [Page] World because it pleased GOD so to Manifest his Love 1 Joh. 4 9. In this was Manifested the Love of GOD towards us, because that GOD sent his only Begotten Son into the World, that we might Live through him. Joh. 3 16. GOD so Loved the World, that he gave his only Begotten Son, that whosoever Believeth in him, might not Perish, but have Everlasting Life.

II. IT is from Grace, that a SAVIOUR, & a way of Salvation by Him, a made Known to any.

THE Gospel is not a Debt to any Nation; for as GOD owes no Mercy to any Sinner, Not the giving of a SAVIOUR, So not the Revealing of Him to any People; All are equally unworthy by Nature of such a Benefit; being equally Sinners, they are equally Children of Wrath. Not any one more than another deserves it, nor any one at all; therefore that any one has it, is an act of meer Grace. That one Man or one Nation is passed by and suffered to dwell in Ignorance, and another enjoys the Gospel-Light, is from the good Pleasure of the Divine Will. Why was it that GOD passed by the rest of the Nations of the World, and chose ISRAEL to be a peculiar People to Himself? Not because they had more to commend them than any other Nation; but [Page] because it pleased GOD to separate them from others; who being equally LORD of all, might single out whom He would to be the Subjects of his Favour; might overlook others, and Choose them: or have passed by them, and Selected others. His taking them to be a peculiar Treasure to himself above all People, He asserts himself to be an Act of his Sovereignty, and the Reason of such a Dispensation to be resolved into that; For all the Earth is mine (saith he) Exod. 19.5. So Deut. 10.14, 15. Behold the Heaven and the Heaven of Heavens is the LORD's thy GOD, the Earth also with all that therein is. Only the LORD had a Delight in thy Fathers, to love them and he chose their Seed after them, even you above all People, as it is this Day.

AND it is evident there was nothing in them as the Ground of it, from their Froward and Rebellious Carriage under all the Kindness and Mercy shewed them. This GOD foresaw, and told them before hand, they would be Rebellious from their youth; to prevent their entertaining such an Imagination. Isa 48.4 — 8 Because I knew that thou art Obstinate, and thy Neck is an Iron Sinew, and thy Brow Brass' — I have even from the beginning declared it to thee; — [Page]For I knew thou wouldest deal very Treacherously, & wast called a Transgressor from the womb. All appearance of Merit in them of such a distinguishing Favour, must be utterly discarded, & the Resolution of it must be into the free Favour of GOD. He loved them because he loved them. This is the Reason he himself Assigns, Deut. 7.7, 8. The Lord did not set his love upon you, nor choose you, because ye were more in Number than any People, (for ye were the fewest of all People) but because the Lord Loved you. And since the Jews for their Unbelief have been disown'd of GOD for a People, the Gentiles have been called in. But why, since they were covered with gross Idolatry? This was the good Pleasure of his Will, to call in, and reveal a way of Salvation to those that sought not after it. Rom. 10.20. I was found of them that sought me not; I was made manifest to them that asked not after me. And in the Context the same Apostle shews that the exceeding Riches of GOD's Grace is manifest in calling such in, that were far off, Strangers from the Covenant of Promise, and having no hope and without GOD in the World; In the 7th. 12th and 13th ver. And why any Nations now lye in gross Darkness and Idolatry, and we enjoy the Gospel Revelation, is not owing to any Motive, rather to be found in us [Page] than in them. Our being called and not they, is to be resolved into the Gracious purpose of GOD. 2 Tim, 1.9.

III. IT is from Grace, that any are Effectually prevailed upon to Believe in CHRIST, or to accept of Salvation by Him.

THE great Gift of the SAVIOUR was perfectly free. The External discovery of him to any, is perfectly free. So also is the overcoming any to whom the Gospel is sent, to receive this SAVIOUR from the free Grace of GOD.

IN this Particular Three things are Implied and may be distinctly Spoken to.

1. A Saving Faith in CHRIST is not the Product of Mans natural Powers.

But,

2. THIS is wrought in the Soul by a Divine Power.

And,

3. THIS is done Freely.

1. A Saving Faith in CHRIST is not the Product of Mans Natural Powers.

MAN in his natural Condition has not a Power sufficient to Produce in himself a [Page] Saving Faith in CHRIST; so that it can never be from himself that he has Saving benefit by him, though He be set forth as a SAVIOUR before him in the Gospel. For, although his understanding, may have such a conviction of that great Truth, That JESUS CHRIST was the Sent of GOD to take away the Sin of the World; and that the way of Salvation revealed in the Gospel, is every way becoming the Glorious Perfections of the Great Author of it, as that he can't deny his assent thereto; and this be also as much within the Compass of his Natural Powers, as to understand any Truth in Nature that may be proposed to him. Yet such a sight of the Glory of GOD, in the Gospel in the Face of his Son, as makes the Soul to receive the Gospel on a Divine account, to take CHRIST for Wisdom, Righteousness, Sanctification, and Redemption, and Transforms it into the Divine likeness, renews us in the Spirit of our mind, and makes us to put off the Old Man, As the Apostle describes Regeneration and the fruits of it, in Eph. 4▪ 22, 23, 24. This is not from the strength of his own reasoning Powers. The supposal of a sufficiency of Strength in mens Powers to raise the Soul to this heigth, seems Inconsistent with the design of the Gospel, which is to exalt Grace and abase the Sinner, strip him of every thing whereof to [Page] Glory, to level every high Thought and Imagination with the Dust, and as it were to Nullify Self. To this Truth also Experience gives in its Evidence: When the Soul faithfully looks into, and views it self, what will it find but the Image of Satan upon it, in its Unregenerate state? a very Hell of uncleanness in it self, full of deep & unsearchable Deceit, and Wickedness, full of Impenitency, Infidelity and Disability to Good; & hearkens not, nor will be subject to the Law of GOD. But is full of Enmity thereto, as Joh. 8.44. Jer. 17.9. and Rom. 8.7▪ And this Spiritual Death of the Soul, its Inherent and Universal Pravity, such are especially sensible and distinctly Convinced of, to whom the Commandment has come with Power, As the Apostle speaks Rom. 7.9. And whose understandings are opened to conceive the Spirituality, Penetration, and Compass of the Holy Law, which measureth the frame, and every motion of the Soul. They abhor themselves, and adore the Mercy that will save; and the Power that quickens them with a Divine Life.

AND this Truth is abundantly Confirmed by the Scriptures, in the account it gives us of Man in his Lapsed state, Rom. 3▪ 9,—18. Both Jews and Gentiles, They are all under Sin. There is none that Understandeth or seeketh after [Page]GOD. None that doth good, no not one, &c All are Conceived in Sin, and shapen in Iniquity. Psal. 51.5. And go astray from the Womb, Psal. 58.3. Every Imagination of the Thoughts of his Heart is only evil continually. Gen. 6.5. Every Action of the mind, is only Evil, not one of its Motions being Pure, for it is every Imagination of the Thoughts, that is said to be only Evil; and at no time otherwise, for it is Continual, not a Habit contracted by Repeated acts, but is so from his Youth, as Gen. 8.21. Every act being Evil, proves the Frame and Temper of the Soul to be so, whence the Actions spring, otherwise every motion would not be irregular; whence it seems no way possible, that his recovery from such a state, should spring from himself: that such a Soul so depraved can any more Determine it self to Holiness, than an evil Tres, bring forth good Fruit; or a bitter Fountain send forth sweet waters, Mat. 7 18. Jam. 3.11, 12. Thus the Apostle says Expresly, 1 Cor. 2.14. That the Natural man Receiveth not the things of the Spirit of GOD: for they are Foolishness unto him; neither can he know them, for they are spiritually discerned. Where he seems manifestly to Denominate Men from their better part, and to intend, not those that would drown their Reason with their Lusts, but such rather as improve their Reasoning [Page] Powers in all Kinds of Learning; Whom he just before calls Wise Men, Scribes and Disputers, That he might exclude every thing of natural or acquired Perfection; by which Humane Reason, by its own Strength, might arrive at this spiritual discerning of Divine Things; & Such says the Apostle, Reject the things of the Spirit of GOD; because they seem Foolishness to them, nor can they know them, he Adds; which denotes not the fault of their Sloth, and Negligence, as Though they might understand them, if they would exercise the Powers of their own Reason; but the Impotence it self, their Powers Labour under, to understand them.

AND as they thus speak of the Natural Man, so they ascribe his Renovation to the Spirit of GOD, which is a full proof of this Truth of mans spiritual Impotency, Which brings us to the Second thing. Namely,

2. THIS is wrought in the Soul by a Divine Power.

THIS Truth is asserted here in the Text, that Faith is the Gift of GOD. Not of our selves is our Salvation, nor our Faith, but as the Salvation, so also the Faith (which is indeed a part of our Salvation) is the free Gift of GOD▪ 'Tis not said a Power only [Page] to believe, it is the Faith, the Believing it self that he is said to give. Man has not Faith before GOD gives it, otherwise it would not be GOD's Gift. If GOD gives it, then there is a Reception of it, i. e. The Soul is caused by GOD to believe; for Giving and Receiving relate to, and necessarily suppose each other.

SO also in Phil. 2 13. For it is GOD which worketh in you, both to will and to do of his good Pleasure. This speaks not of a Power meerly to do, but of an actual willing wrought by GOD. For it is said, GOD works in us to will and to do. If GOD works the willing; then it is not we work it. Nor have we it, till he works it. The kind of working here ascribed to GOD, is such as actually produces the Effect of willing; not such a one as brings the Soul only into a kind of Indifferency or aequilibrio; that it may will, or not will▪ For GOD can't be said to work Efficaciously, or to Effect (as Energone, the Word there used, signifies) the willing in us; unless the willing be Effected by him. Such an Exertion of the Divine Power upon the Soul, is here plainly asserted as Causes it to will; willing is certainly and necessarily supposed to follow; else nothing is wrought, and that something should be wrought, and yet nothing [Page] done, is a Contradiction. Nor does this offer Violence to the Soul, as being Inconsistent with its proper freedom, that GOD should so exert his Power upon it, as that its believing, or willing, should necessarily follow upon it. Since Freedom of will in the Rational Creature, consists in a Power of determining it self according to its own Perceptions. It follows that if it be made to apprehend justly of its chief good, (of GOD as such) it must choose it, and rest in it, with the greatest freedom and yet greatest necessity. To suppose it Possible for it to remain in aequilibrio, or to reject it, is to destroy that very Power which is freedom it self. A Power to Determine Contrary to its own Perceptions, (as this would suppose) Infallibly destroys the essential Constitution of the Souls Operation.

NOR will this Efficacious exerting of Divine Power upon the Soul, any ways suppose that the actual willing, or believing is not Man's, for the willing is ascribed to Man in the Text, and the Causing of him to will, at the same time, is ascribed to GOD.

OUR SAVIOUR's words to Nicodemus, are also Express in this case, in Joh. 3.3—8. Where as our SAVIOUR informs [Page] him, of the Outward way of admission into His Visible Kingdom under a Gospel Administration, was to be by Baptism, being born of Water; so He lets him know that more than this, Even his being born again of the Spirit, was necessary in order to his being a Subject of His Invisible Kingdom; where CHRIST Reigns in the Hearts of men by His Grace, which in the most appropriate sense is His Kingdom. Except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of GOD. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit. In the last Verse, our SAVIOUR confirms the Truth of the Doctrine of the New Birth, or Spiritual Change of the Soul, about which Nicodemus haesitateth, and expresly asserts it to be an Effect of the Sovereign Agency of the SPIRIT; as much as Sound is an Effect of the Winds blowing. And as our Ignorance of the manner of the Production of this sensible Effect, is not made use of by us as an Argument against either the Thing it self, or its Cause; so neither may our Ignorance of the manner of the Spirit's Operation, be improved by us as an [Page] Argument against the truth of such an Effect, or the SPIRIT's being the Cause of it. The Wind bloweth where it listeth, & men hear the Sound of it, & thereby know such a Thing is in motion; though they know not how it moves or what becomes of it. So is every one that is Born of the Spirit, i. e. The SPIRIT worketh this Product of the New Birth in whom soever and when soever it pleaseth Him; and he in whom it is wrought, finds by the Change and Effects in himself, of the Operation of the Spirit, that such a Thing is done, tho' he knoweth not the manner of that Agency, or what its Progress may be. Man is excluded any share in so Noble a Production; It is here by our SAVIOUR expresly ascribed to the HOLY SPIRIT, Which therefore is sufficient to Establish the Truth before us.

3. THIS is done Freely.

IT proceeds from the Meer good Will & Pleasure of Him that worketh or giveth it, without any respect to any thing done, or deserved by the Receiver. There is no Obligation lying on the Giver, nor any attractive virtue in him that Receives it. Nor is there any thing can be done by Man in a way of Recompence for it, that can be [Page] considered as a Motive to an Infinite GOD to do it. That Incomprehensibly Great & Glorious Being, who has all Perfection and Blessedness in himself Independently and Eternally so, can want nothing from Man; or what has the Creature, which it did not receive from Him, when it can have nothing of excellency, but he must first give it? If he deals out Favours they must be free acts of his good Pleasure. And how destitute of a Motive to such a Gift is Man on whom it is conferred; a Wretched, Impure, and Guilty Creature, vile beyond the reach of our thoughts, in as unpitiable a state as can well be conceived of, such as no Created Eye can find a Heart to pity, Ezek. 16. begin. What can the Sinner deserve from GOD, or have in him of Motive, to perswade to the bestowing any Blessings upon him? The Apostle declares them in the Context deserving of Wrath; and what but Incentives of it, are or can be found in the Sinner; It must be astonishing Grace that shews Kindness to a Sinner; that changes his Heart, that destroys the Image of Satan in it, and draws there the Image of GOD. Let Man put forth the utmost of his Powers in this case, yet still he is deserving of Wrath. He is notwithstanding all he can do, an Impure Creature, under the Reign of Sin, an Enemy [Page] to GOD, To draw such an one to CHRIST to believe to the saving of his Soul, is admirable Free & Rich Grace. It is rich Mercy, and from his Great Love wherewith he loveth such, that they are Quickned, As in the 4th. and 5th. verses of the Context. And thus our SAVIOUR resolves it, Mat. 11.26. Even so, Father, for so it seemed good in thy sight. And the Apostle, 2 Tim. 1,—9.

IV. IT is from Grace, That such as believe on CHRIST are made to Persevere in Faith and Holiness.

THERE are Two things Implied in this Proposition, which may be distinctly spoken to.

1. THAT such as believe shall Persevere in Faith and Holiness.

2. FREE Grace is the Fountain of their Persevering.

1. BELIEVERS shall Persevere in their believing to the End. The Grace that any Creature has, considered in it self, is defectible, and may be totally lost. It depends upon the Original of it for its continuance; and by the Great Author of it may be continued; and by Him will be so in every Believer. The Being of it may be, and is continued [Page] in the Soul, although there may be frequent Intermissions, and Interruptions, with regard to the actings of it. It is a living Principle in the Soul, which GOD suffers not to dye, but is as our SAVIOUR speaks of it, Joh. 4.14. A Well of Water, springing up into Everlasting Life.

THIS Truth of their Perseverance in Faith and Holiness, may be confirmed by Two Considerations.

[1] THAT of their Election.

[2] OF the Promise of GOD, made to such.

[1] THEIR Perseverance may be argued from the Decree of their Election. Such as are Elected are Chosen to Eternal Life. They are chosen to Salvation, through Sanctification of the Spirit, and Belief of the Truth, 2 Thes. 2.13. And being Elected to That, they will not fail of it. They are Elected to be made Holy, as well as Happy: to be brought to Everlasting Happiness in a way of Holiness, and every Individual Person thus Elected must needs Persevere.

THE Consequence of the certain Perseverance of Believers in Faith and Holiness, being evident from the supposition, of their being Elected before of GOD thereto: and [Page] That alone being the thing capable of a Question in the Argument. A Word or Two may be offered to establish that supposition, viz That Believers are Elected to Everlasting Life. Believers Indefinitely, is not intended, but Individual Persons, who are chosen out of the rest of the World by GOD, and Ordained to Eternal Life.

AND this is Evident;

(1) FROM the Nature of the Divine Mind; To which every thing, and its own Resolves, are Eternally and Unchangeably Present. Infinite Knowledge is a necessary Perfection of the Divine Mind: it seeth all things at once in one Comprehensive view. There is no more, nor can there be any more of an Addition to, or Alteration in his Knowledge than in any other of his Perfections. The Ideas, or Perceptions of the Divine Mind, are not there successively, as in the mind of the Creature. There are no more Ideas in the Divine Mind, at one time, than at another. (If I may so speak, tho' in truth Succession belongs not to the Divine Being) all his Ideas, or Perceptions are equally present and Eternally so. His Knowlege is ever One and the same, Simple, Ʋniform, Unchangeable Perception of every thing. The Ideas therefore [Page] of all things which he saw fit to make, with all their Circumstances, (particularly Men of which we are now speaking) all their possible Relations, and every Action that would be performed by them In a word, every thing relating to his Government of them, and the particular manner, of his Manifesting the Glory of this, or the other of his Perfections, in & about every particular Person, were Eternally present in the Divine Mind. And the Determinations of the same Infinite Mind, with respect to every Individual Person, or the manifesting of any of his Perfections in any way whatsoever relating to any, & every of them, are as Eternal, and Ʋnchangeable, as his Perception about the same. The Contrary would suppose a Change in the Divine Perception, inconsistent with the nature of the Divine Mind. Which therefore demonstrates, that he Resolved from Eternity, to whom in Special he would discover the Glory of his Grace; where he would bestow his Benefits, whom in particular he would prepare for, and bring to an Everlasting Inheritance in the World to come. Such as he did fore-know, them also he has Predestinated; and whom he Predestinated, them he also Called; and whom he Called, them he also Justified; and whom he Justified, them he also Glorified, Rom. 8.29, 30.

[Page](2) THIS Truth, may be also Argued, from the absolute Certainty there was from Eternity, of the accomplishment of the End of CHRIST's Death. The End of CHRIST's Death, was to bring Glory to GOD in the Salvation of Sinners. It would be a great Reflection upon Infinite Wisdom, to suppose that GOD would send his SON into the World upon any Possible uncertainty, whether ever that end would be answered, or not. Of Necessity then, the design of that great Work must have been Absolutely, and in the Firmest manner secured, so that it could not possibly fail. For if it was possible for it to fail, then it might have failed, and so CHRIST might have died in vain. There being then the highest Certainty of the Accomplishment of this End, even equal to the Certainty of CHRIST's Death it self. It was then absolutely Determined by GOD; as it was that CHRIST should be a Saviour and that by his Death. as 1 Pet. 1.10, 11. If then the end of GOD in CHRIST's Death, by his determination, be most firmly and certainly Secured; it also thence follows, that the Salvation of some, a number of the fallen Race of Adam, is by his determination most firmly Ascertained; their Salvation, (or GOD's Glory in their Salvation) being this very design, so certainly secured. If [Page] therefore by a Divine Resolve the Salvation of some is absolutely ascertained: Then there is a Designation of the very Particulars that make up that Number, in the Divine Mind, to Faith and Eternal Salvation. For since this Salvation in every part of it is the Gift of GOD: there could not have been this Certainty from Eternity, of their being Possessed of it, unless by a Resolve in the Divine Mind of so bestowing it. Which Resolve must necessarily Relate to the Individuals, on whom he will bestow it; Since every Act of his, upon the Creature, supposes a preceding Resolve; and every Resolve of GOD is Eternal and without Change.

(3) THIS Truth is declared abundantly in the Scriptures. Thus Mat 20.16. Many are Called, but few are Chosen. So Acts 13 48. As many as were Ordained to Eternal Life, Believed. That had been appointed, or assigned. So (Tetagmenoi esan) the word there used signifies. And in a like signification is it constantly used; as by other Writers, so by▪ the Sacred Ones, As Rom. 13.1. The Powers that be, (Tetagmenai eisin) are Ordained, Constituted of GOD. Mat. 28.16. The Mountain (Ou Etaxato) where he had appointed or assigned. And is so used particularly by St. Luke, which ought therefore [Page] to Determine us here As Luke 7.8 (Tassomenos) Set or Constituted under Authority. Acts 15 2. (E [...]axan) They Decreed or appointed, &c. Acts. 22 18. (Taxamenoi) When they had appointed or assigned him a Day, &c. So in the 22. Chap. and 10 ver. GOD bids Paul go to Damascus and there it should be told him. (Tetaktat) what was appointed for him to do. The 14th ver. Explains this and tells us, GOD had Chosen him to know his will, &c. Which points us to understand that word in the 10th. ver. in this Sense, of a Divine Designation. Nor will the sense of the words in this place so well allow of any other meaning, as this now given to it. In Joh. 6.37 39 Our SAVIOUR speaks expresly of a Number given him by the Father, Antecedent to their Coming to, or Believing in Him, which necessarily refers us to this Eternal Designation of GOD. All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out, &c. This is also plainly pointed out by our SAVIOUR, in His Prayer for such as GOD had given Him out of the World, whom he thus distinguishes from all the rest of the world; concerning whom his will is that they should be where he is. Joh. 17.6.9.20 24. So Eph. 1.4. According as He has chosen us in Him, before the [Page]Foundation of the World, that we should be Holy, and without Blame before him in Love. Which plainly asserts an Election of some, not of Believers considered as such, or because they were so; for it was before all Time, and it was that they might be Holy. So in the 5th. ver. Having Predestinated us unto the Adoption of Children, by JESUS CHRIST, to Himself, according to the good pleasure of his will.

THE Election then of particular Persons to Salvation through Sanctification of the Spirit, and Belief of the Truth, being certain; their Perseverance in Faith is also certain. This secures them that they shall Persevere; for this Decree of GOD cannot fail, He will fulfil in them all the good Pleasure of his Will, and the Work of Faith with Power unto Salvation. 2 Thes. 1.11.

[2] THE Perseverance of Believers is certain from the Promises of GOD. Whatever their Imperfection is, and liableness to loose their Grace considered in themselves. Yet if GOD engages to preserve the Being of Grace in their Souls, and to carry it on, it shall be Done. And thus he has seen fit to do: Jer. 32.40. I will put My Fear in their Hearts, that they shall not depart from Mr. CHRIST expresly assures us, Joh. 4.14. [Page] That whoever Drinketh of the Water that he giveth, shall never Thirst: But it shall be in him a Well of Water, springing up into Everlasting Life. Where he shews the Preferableness of the Water he gives, (which is the Spirit of Holiness in the Believer, as is evident from Joh. 7▪38, 39.) to the Water used for the refreshment of the Animal Life: that whereas the Virtue of that was soon gone, and the Thirst returned. This that HE gives so allays the Thirst, that he who drinks of it never Thirsts more, and abideth a Permanent, and Everlasting spring. He not only expresses the tendency of the Spiritual Life he gives, but assures us that it shall spring up into Everlasting Life. The Work which GOD has begun in a Believer He will finish it, Phil. 1.6. He will Confirm them to the End, 1 Cor. 1.8. The LORD is Faithful, who shall Stablish you, and keep you from Evil. 2 Thes 3 3. So CHRIST speaking of Believers, Joh. 10.28 under the Appellation of Sheep, Promises so to preserve them that they shall not fail of Eternal Life. And I give unto them Eternal Life, and they shall never Perish, neither shall any Pluck them out of my Hand. His assuring them that they shall not be Plucked out of his Hand, is a full assurance to them that their Grace shall be preserved in them; since the loss of that, would necessarily [Page] suppose their being Plucked out of his Hand. The Believers Perseverance in Grace is by these Promises secured, they are put in Absolute Terms, and don't leave the matter at the uncertainty of their Will. If they don't contain Perseverance in them, the matter is yet to seek, what they do contain. For if they must be understood Conditionally (as some would understand them, viz.) ‘That while the Sheep keep close to CHRIST, no Devourer shall be able to annoy them, or pluck them from CHRIST's Hand,’) there seems to be nothing at all in them: For, if they do keep close to CHRIST, (or which is the very same thing, Persevere in their Faith,) then they do so. And without this Promise it would have been as true, If they Persevere that they do Persevere, And if it be not by Virtue of any Grace secured to them in this Promise that they do Persevere, they have nothing at all by it. And it unavoidably throws us into the Absurdity of making Perseverance a Condition of it self. For here is a preservation promised to the Believer, so as he shall never be plucked out of the Al-powerful Hand of CHRIST, and this Interpretation (of its being Conditional,) supposes the Believers closely adhering to CHRIST, (or which is the same thing, this preservation it [Page] self) to precede what this Promise secures; So that his following CHRIST is not by Virtue of what this Promise does for him, for that which is Consequent affords no strength to a preceding Act. So that it necessarily supposes, he must first do the thing it self promised and that then he shall have the thing Promised; which is most absurd. This and the Promises then of the like nature, secure Perseverance it self to Believers, that the being of Grace shall be preserved in them. So that they shall never be plucked out of CHRIST's Hand.

2. FREE Grace is the Fountain of this. It is from Grace that Believers are what they are, and are kept to his Kingdom. It is he that begun the work in them that Carries it on. As Free Grace was the Spring of its beginning, so also of its whole Process and Perfection. Those Acts of GOD by which this is done were wholly at his Pleasure: The Security which they have from the Election & the Promise of GOD, points them wholly to the Good Pleasure of GOD. For what more free than the Act of GOD singling them out, and appointing them to Eternal Salvation? It was wholly at his Pleasure to choose them or not. There was nothing of motive in them to it. It [Page] was not because of their Faith that he chose them, but he bestows Faith according to his Election. Eph. 1.3, 4. According as he has Chosen us It is Impossible there should be any good in men before GOD gives it to them. And inconceivable then that they should have any, except he willed it, or that any thing in them should be the reason of his willing it to them. So that his Free Election of them, is the Spring of all the Grace they have. So also is the Promise free. This was his Gracious Pleasure to make such a Promise to them: the Sovereign Rich Grace of GOD is what Saints adore as the Fountain of all the good that is derived to them, of their Security, & Preservation from all their Spiritual Enemies, unto the Eternal Kingdom of GOD. It is only in GOD they Glory, & Cry Grace, Grace.

V. IT is from Grace that the Salvation of Believers is Perfected in GLORY.

GOD does not begin a work in us, and leave us to our selves, but goes thorough with it. He that begins will finish, Phil. 1.6. Working all our Salvation of his Grace. When we were Enemies to him. Rom. 5.10. He found out a way of Reconciliation. When we were Dead in Sin, and could Not be Subject [Page] to him, he did Turn us to him, and begin in us this Salvation. The Inheritance is of Grace. When we Grieve him by Sin, and are ready to be driven out by our Spiritual Enemies; even then the LORD does keep us by his Strength, unto the Salvation he has prepared. And as Believers have Adoring thoughts of the Grace of GOD in those beginnings of Salvation they have here: So they are Raised higher, and lost in wonder at the Incomprehensible Rich Grace, that hath provided, and will bestow such a Glory upon them in the other World, as the Compleat Assimilation of their natures to the Divine Being, and Enjoyment of him so far as the Capacity of their natures will admit of: Such a Glory as neither Eye has seen nor Ear heard, neither hath entered into the Heart of Man to conceive how great. 1 Cor. 29.

MANY are the Inferences this Truth will yield to us, some of which I shall mention.

I. HENCE GOD is no way Ʋnrighteous, in not making the Gospel Light to shine upon all Places.

THIS Doctrine Vindicates the Justice of GOD in leaving so many Nations of the World without the Knowledge of a SAVIOUR. He is Righteous in such a Dispensation, [Page] since the Sinners Salvation is of Grace. It was an Act of Sovereign Grace, to send a SAVIOUR into the World; It must also be an Act of meer Grace the Publication of it to any of the Sons of men. There is no people on the Earth to whom this in a way of Justice is due. It is of Grace, as hath been shewn, that a SAVIOUR is made known to any. The Challenging of it as a Debt is Inconsistent with its being meerly of Grace. It is an Arbitrary Dispensation, depending purely upon the Pleasure of GOD; and therefore no Wrong is done to those that are suffered to Live in the world without hearing of a SAVIOUR. Nor will they be able to Plead at last, it was a hardship, or any thing Unequal, that they were Left without the Knowledge of a way of obtaining Pardon and Life; which was granted to Others that were Sinners as well as they. For it is most Equal GOD should be Acknowledged LORD of his own Goods; And that He may make a difference in giving out Favours to those that are equally Unworthy. None can Claim, nor find fault therefore if all are denied. Nor can some therefore have any Reason to Complain that they go without, if GOD pleases to manifest a Free Mercy to Others. He may surely do what [Page] he will with His own▪ Shall their Eye be evil because His is good? Mat. 20 15. They will Perish Justly who have Sinned without the Law, that never had this Revelation made to them, Rom. 2.12.

II. HENCE we may Learn, That every thing we are, or do, is to be Renounced, in regard of Resting in it as the Cause of our Salvation.

IF our Salvation be wholly of Grace, how can any thing of Self come in, as a Cause or Motive thereto; or any thing we are or can do, be a ground why it is bestowed? They will Exclude one the other. If any Thing of ours be the Cause, Motive or ground of Salvation, then it is not wholly of Grace: And if it be wholly of Grace, then all of Self is wholly Excluded, As the Apostle shews, If it be of Works, then it is not of Grace; but if it be of Grace, then it is not of Works. Otherwise Grace were no more grace. It being then wholly of Grace, Self must be wholly renounced. Grace, can have no Partner. This means not to countenance Spiritual Sloth; That because persons can't Earn their Salvation in a way of Doing, that therfeore they may be Excus'd from taking pains in the matter. To this they are bound, To strive to Enter in, to offer Violence to [Page] the Kingdom of Heaven, is what they are particularly directed to: And without which they have no Encouragement, that Divine Grace will appear for their help. But none of this may be rested in. This Doctrine, That Salvation is wholly of the free Grace of GOD, gives no countenance to any to flatter themselves, that because they have done this or that, taken a great deal of pains in Religion, and with their own Hearts, that therefore GOD won't deny them Pardon, and Life: But beats them, from looking upon any thing they are, or do, as what can any ways move GOD or bind him to give Grace. For, if it is of Grace. If he gives it, only because he will give it, Then not because they do any thing; not because of what they are, or do. Every thing of their own is nothing, as to the Motive of GOD's giving. Therefore every thing of our own is to be wholly Renounced, as any ways commending us to the Sovereign Mercy of GOD. The best we do in the matter of our Salvation should be accounted by us, as menstruous Rags, and the entire Glory given to free Grace, that raises us from the most filthy and Miserable State. Persons tho' they will professedly disclaim any dependance upon themselves, and resting in any thing they do for Salvation; and flatter themselves they [Page] do not. Yet how common is it that something of their own, or something they have done, or are doing, which Terminates in Self, is a ground of their Confidence. 'Tis directly contrary to Corrupt Nature to Renounce Self; and to own all its Salvation depends upon the Meer Pleasure of GOD, and must spring from pure Mercy; and therefore is trying many ways to bring GOD as it were under some Obligation to grant it. By various methods natural Men attempt to bring GOD under some Tie or Inducement to bestow Salvation upon them, which Evidence they don't Renounce Self, and their loathness to it. Some may be just hinted at:

SOMETIMES they are ready to perswade themselves, that what they do inclines Infinite Mercy to Pity them. He is abundant in Mercy and full of Compassion, and they hope he will be ready to Pity them in Misery; that their Confession, Sorrows and Cries will come up before Him, and encline him to exercise tenderness towards them, as they Isa. 58.3. They were ready to wonder, why GOD did not observe what they did and Pity them. But the Heart of GOD is not moved to exercise Mercy from what Men [...]. He does it freely, because it Pleases Him.

[Page] SOME Persons by endeavouring to make their Hearts better, hope to Induce GOD to exercise Mercy towards them. They Imagine if they could get some good dispositions in their Hearts, that GOD would be pleased with them. But tho' Sinners may get their Hearts greatly affected with sorrow for their Sins, and have many Religious affections, yet their Hearts are really no better than they were before. There is nothing but Sin there, in its full Reign, and this lifting up of themselves, upon their▪ Religious frames, evidences the Pride of their Hearts, and their opposition to the free Grace of GOD. For That moves of it self freely, against all desert of the contrary in us.

SOME hope to gain the Favour of GOD by the Services and Duties they do in Religion. Many fancy the Anger of GOD towards them may be Pacified in this way, and if they are Constant in Duties and Religious Services, that they shall in time move GOD towards them and procure his Grace. But this is still bringing Self as a ground, or motive, for Free Grace to act upon, Which finds nothing without it self to move it: Self and every thing relating to it is therefore to be renounced, GOD is Gracious always of his own accord, Nothing of ours procures [Page] him to be so, and any kind of resting in Self, stands in direct Opposition to it.

III. HENCE Such as are made Partakers of Saving Grace, are strongly bound to Gratitude, and to ascribe all to Grace.

THIS is freely given, what shall such Glory in but the LORD? They had nothing of their own, to Commend them to the Mercy of GOD. He wrought his own good Pleasure in them freely: What but a Superlative Rich Grace, have they to acknowledge therein? Not unto us not unto us, but to His Name be the Glory. It is matter of shame, and humiliation that there is so much of a Disposition in us to forget, where this is due, and so with-hold from Free Grace its just Tribute. What was it first looked upon us, but the Eternal rich Grace of GOD? And what hath it done for us? Even that which Infinitely Transcends our thoughts. When we had made our selves Slaves of Sin, and Satan, and Children of the Curse it gave a Redeemer, the Eternal Son of GOD, to Ransom us from Destruction: to break in pieces the Policy, and strength of Hell; and Rescue us from the vilest Servitude, and the greatest Misery. Not because he wanted us; for his Glory would not have Faded, if we had lain Eternally in our Ruins. Nor was it any Betterness in us, [Page] that gave us the preference; nor because there was any greater Readiness in us to Comply with the offers of his Grace. The like Sinfulness, the like Opposition to his Grace, the like Unbelief was found in us, as in others. This was his good Pleasure to look towards us; Astonishing Grace! When we were in our Blood, and no eye Pitied us, not our own; then was the time of his Love. He saw our wretchedness, and hellish Ingratitude, the Filthy, Loathsom, Guilty state, Sin had brought us into; and what it would cost for our Ransom. A Price of Infinite worth He saw how the Love that paid down that Price, would be despised & trampled on by us: And the Opposition of our Hearts, to that Pardon, and Happiness, so Purchased and designed for us: and that after all he should never be Advantaged by us. Yet that amazingly Rich Grace, delighted in designing, and accomplishing the work of his Grace in us. What can all this deserve, and call for? All we have and can do is Infinitely below it. And what is the least, but a Thankful Admiration of it. What GOD expects is that we own it: That we be willing he should Save us Freely. This is the Thankful ackowledgment it Obliges to, That we accept of this Grace, & own that as the Immediate Fountain [Page] of our Happiness and Continue therein, learning that Lesson, which this Grace that brings Salvation teaches, to Deny all Ungodliness, and Worldly Lusts, to live Soberly, Righteously, and Godly in this present World. Looking for that Blessed Hope, & the Glorious Appearing of the Great GOD, and our Saviour JESUS CHRIST. Who gave himself for us that he might Redeem us from all Iniquity, and Purify unto himself a Peculiar People, Zealous of good Works, Tit. 2.11.12.13.14.

IV. HENCE, Sinners are directed to go with a Sense of their Ʋnworthiness, to GOD, through CHRIST for Salvation.

IF Salvation be totally and in every part from Free Grace, then we learn how Sinners must come to GOD for it; with all their Sinfulness, Blindness, Wretchedness & Guilt. For it is Grace only must Save them, which looks for nothing of Recommendation in the Sinner. It Triumphs over all his Vileness, Baseness & Guilt, and will have the sole Glory of Saving of him. Such then as are concerned for Salvation, and find they have a Load of Guilt upon them, and would fain have Security from the Wrath that is to come; see here what they have to do, to fly to the Free Grace of GOD [Page] in CHRIST just as they are: Such Vile, Miserable, Guilty Wretches as Sin has made them. You are in your selves utterly Lost & Undone; You hear of CHRIST whom GOD has sent to save Sinners; and this CHRIST, doubtless, you think must Save you, or you are Eternally Miserable. But here is your Misery, you will not go to him as you be; but labour after something to Commend your selves to His Favour, You attempt to better your selves that you may not be so Vile and Loathsom when you come to CHRIST, You would prepare your own Souls to Entertain CHRIST in them, or at least get something that may move his Favour towards you, and strengthen your Confidence in going to Him for Pardon & Acceptance. You are afraid to go with such Hearts as you now have, lest he will not Accept you. This is the Pride of your Hearts that must be brought down, Every such high Thought must be levelled with the Dust. This Doctrine assures us, that Free Grace lays hold of a Sinner in all his Deformity, Unworthiness & Nakedness; and therefore with this, and a Sense of all this he must betake himself to Free Grace in CHRIST. It is to free Grace we must be beholden for all that we want. And what does our staying away shew? But that [Page] either we imagine, we have not so much need to be beholden to it; or are unwilling to be so much obliged by it. What enemies are our Hearts to our own good? How averse to the Glory of free Grace? That has provided all for us in CHRIST; an Infinite fulness is there Treasured up: And Free Grace tenders it all. All we want may be had for going for. This is the Proclamation to us; If any man Thirst, let him come to Me and Drink, Joh. 7.37. He every one that Thirsteth, come ye to the Waters, and he that hath no Money; come ye, Buy, and Eat, you, come, Buy Wine and Milk, without Money, and without Price, Isa. 55.1. Here are Treasures of Infinite value set before us, without any Price; so is it expresly, Come and Take without Money. We must know we have nothing to bring, and are nothing. We must become nothing in ourselves; all that Righteousness, & Strength, we vainly fancy in ourselves, must be parted with; for there is nothing in us, but Impotency and Guilt; nor are we to Labour to get our selves in a better Dress, that our Filthiness, and Nakedness may be covered. Such an attempt is vain. But in that very State Sin has brought us into, & in a sense of it, be it never so Wretched, and Miserable and Poor, and Blind, and Naked, Rev. 3.17. Are we to come, and receive all at [Page] the Hand of a Sovereign rich Grace in CHRIST. Such a one is the Subject on which Sovereign Grace gets Glory to it self.

V. THIS Doctrine abundantly Encourages Sinners that are Enquiring the way to Life, and Distressed in their Souls, under a Sense of their Guilt and need of Pardon.

THIS should Encourage them, because the Sovereign Rich Mercy of GOD has the sole Honour of saving Sinners▪ Salvation is to be had freely; It is free for one, as for another, and free to all that are willing to have it▪ Therefore, however your Sins may stare you in the face and fill you with fears, that the Wrath of GOD has been kindled by you so that it can never be Quenched; This should Support and Encourage you, That Mercy is free. And this should remove the Objection that many have against the Offers of Mercy proposed to them; That they can't see how GOD can find it in his Heart, to bestow Salvation on such Vile Creatures as They are: — For, Salvation is Freely given; for the Glory of Free Grace. And GOD is Gracious, meerly because He will be Gracious. He is not Gracious to this Person because he is less Guilty than another, but because He was Pleased to be Gracious to him: [Page] And that is ever the Reason why He is gracious to any. So that you have as much Encouragement as any e [...]se have had; and as much as a Sinful Creature can Expect. For you are to come Empty, that Free Grace may give all

AND for your Encouragement then to Accept these Offers of Grace, Consider;

1. GOD can be willing to bestow Salvation upon you notwithstanding all your Sins.

THERE is nothing can hinder Him from being Merciful if He will be Merciful None of your Sins are so great, but that Free Grace can Pardon them; there is no Mercy you want that Grace can't bestow And what do all His gracious Offers of Salvation speak, but that He is willing as well as able?

2. THE Grace of GOD can Overcome all Difficulties in the way of His Mercy.

OUR Pride and Unbelief are what stand in the way of our Good. These he can Conquer. And GOD shews us how he can & is willing to remove all our frowardness, and opposition to his Grace: Isa. 57.17, 18. — He went on Frowardly, in the way of his Heart. I have seen his ways, and will heal him. [Page] GOD waits that he may be Gracious, He prevents you with his Warnings, Calls and Repeated Convictions.

3. GOD can take Delight notwithstanding all the Contempt and Dishonour you have cast upon him, in Pardoning and Saving you.

THE Salvation of Sinners is Called the Pleasure of the LORD. He is delighted in bestowing Mercy upon Sinners, in Renewing His Image in them, and bestowing upon them the Priviledges of His Children. Mercy is his Delight, Mi [...] 7 18 What reason have you then with a sense of your Sin and Guilt, and Wretchedness to fall down at the feet of Sovereign Grace and accept of Salvation freely Offered? And never think to find a reason for that in your selves; which flows alone from Sovereign Grace: And whose Right it is to have the Sole Glory of saving the Sinner.

FINIS.

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[Page]

Mr. WILLIAMS's SERMON On Divine Grace.

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[Page]

Divine Grace Illustrious, IN THE Salvation of Sinners.

A SERMON Delivered in the Audience OF THE GENERAL ASSEMBLY OF THE Colony of Connecticut, At New Haven Octob 22. 1727. In the time of the Sessions There.

By Elisha Williams, A.M. And Rector of YALE COLLEGE.

Published by Order of the GENERAL ASSEMBLY.

N LONDON: Printed and Sold by T. Green, Printer to the GOVERNOUR & COMPANY, 1728.

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Title statement

Divine grace illustrious, in the salvation of sinners. A sermon delivered in the audience of the General Assembly of the colony of Connecticut, at New Haven Octob 22. 1727. In the time of the sessions there. / By Elisha Williams, A.M. and Rector of Yale College. ; Published by order of the General Assembly.

Williams, Elisha, 1694-1755.

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2009-04.

ID [DLPS]

N02634

ID [TCP]

N02634

ID [STC]

Evans 3123

ID [NOTIS]

APZ0543

ID [IMAGE-SET]

3123

ID [EVANS-CITATION]

99038162

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Early American Imprints, 1639-1800 ; no. 3123.

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— Divine grace illustrious, in the salvation of sinners. A sermon delivered in the audience of the General Assembly of the colony of Connecticut, at New Haven Octob 22. 1727. In the time of the sessions there. / By Elisha Williams, A.M. and Rector of Yale College. ; Published by order of the General Assembly., Williams, Elisha, 1694-1755., Connecticut. General Assembly..

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[4], 47, [1] p. ; 15 cm. (8vo)

Printed and sold by T. Green, printer to the governour & Company.,. N London [i.e., New London, Conn.]: :: 1728.. (Half-title: Mr. Williams's sermon on Divine grace.)

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EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.