The Glory of Free Grace Displayed, Chapter 1
CHAP. I.
The Introduction. The Method propoſed. What the Grace of God is, in ſhort explicated.
THis is a Subject that abounds with its delights, affording matter of the greateſt comforts, unto ſuch, as are of truly broken, and contrite ſpirits. A Soul, who has been ſavingly convinced of ſin, and conſequently, of its loſtcondition, while in a State of Nature, cannot but be greatly refreſhed at the believing meditation of the Fulneſs and Freeneſs of the Grace of God in Chriſt. What is it, that can raiſe the diſtreſſed conſcience of him, who doth firmly believe, that he ſinned in Adam, and by that, and many another hainous actual iniquity, hath incurr'd Divine diſpleaſure, what, I ſay, can ſo much relieve the diſtreſſed conſcience of ſuch an one, as the knowledge of, and Faith in the freeneſs of Grace in Chriſt unto all ſuch?
'Tis glorious Grace, that alone can prove truly advantagious, and reviving to the humble ſinner. About which, ſome lying under great Ignorance, as others do under dangerous miſtakes, I will attempt to ſpeak ſomwhat, (as the Lord ſhall help me,) for the inlightening the minds of men concerning it; that ſo, ſuch, to whom comforts belong, may rejoyce, and glory in God their Saviour, even, when unhumbled, bold and preſumptuous ſinners, may ſee the greateſt reaſons, why, they ought to mourn, and be in bitterneſs, for that, while ſo, they are not actually partakers of this Grace.
But, before I engage in a diſcourſe of this nature, 'twill be abſolutely neceſſary, that I caution the the Reader, againſt any expectations of a full diſplay of this grace, it being far beyond the heart of man to conceive, or the tongue of Angels to expreſs, the full glory thereof. Thecontrivance is ſo profound, that though the Angels of God may prie into it, they cannot Fathom its depths, how much leſs then can Man, to whom it may be ſaid, Canſt thou by ſearching find out this Grace, canſt thou find out what is infinite unto perfection? It is as high as Heaven, what canſt thou do? the meaſure thereof is longer than the Earth, and broader than the Sea, what canſt thou know? thou mayeſt cry out; Oh what is the length, and breadth and depth and height of the love of God, which paſſeth knowledg! O how unſearchable are the riches of this Grace! but to comprehend, or comprehenſively to deſcribe it is impoſſible. For who ever would obtain adequate conceptions of it, muſt ravel into the eternal counſels of God, and ſearch into that wiſe invention, which was the product of an eternal conſultation, between the Father and the Son, or otherwiſe he can but ſtand gazing, admiring and wondering at ſuch diſcoveries, it hath pleaſed the Lord in infinite mercy to vouchſafe us. Expect not then a full diſplay of this glory, but in this treatiſe be ſatisfied with ſuch hints, as the leaſt of the Lords Servants can give thee, looking into the writings of the more learned, and judicious on this Subject, but eſpecially into the Scriptures, where an inlightened underſtanding may ſee more, than he is capable of revealing.
Reader, having given thee this caution, I'le not detain thee any longer, from what I principally deſign, but will immediately attempt the giving thee in ſhort, the plaineſt, cleareſt and moſt full account I can of this grace, in this following method. I'le ſhew,
1. What the Grace of God is.
2. How or in what reſpect 'tis magnified and exalted, and in doing ſo, diſcover how and in what regards, the Grace of God is turned into wantonneſs by many, to the great reproach of God and his glory with the due improvement we ought to make of every Inſtance of Free-Grace.
1. What is the Grace of God?
I anſwer, The Grace of God may be conſidered after a twofold manner.
1. As 'tis in God, and ſo tis God himſelf inclining to favour, and do good unto the creature, FREELY, without a reſpect to any merit or deſert in him. Or,
2. It may be taken for the good thing it ſel… freely given unto the creature, which is but th… effect of the former, to wit, of that grace tha… is in God. Here it muſt be duly minded,
1. That the Grace, which is now to be diſplayed, is the Grace which is in God: The Divine Will it ſelf inclining to favour man mo… freely, which grace, as 'tis in God, is a prope… ſion,inclination or diſpoſition of his Will to do good, or God himſelf thus diſpoſed, and inclined to ſhew mercy, or 'tis God himſelf willing, purpoſing or determining to make known the greatneſs of his goodneſs.
2. The Object of this Grace is man. (For I deſign not to mention the Grace ſhewn the Angels, but to Man,) as he is uncapable of meriting the leaſt inſtance of Divine Love, yea Man, as he hath by his ſin incurr'd the juſt diſpleaſure of Almighty God. Grace then is God himſelf inclining, or rather purpoſing and determining to ſhew favour freely; freely, (i e) becauſe he will, God will have mercy on whom he will have mercy, yea, and becauſe he will have mercy. For an act of grace is moſt Sovereign and free, and God, who is the abſolute Lord of all things, doth diſpoſe of all things freely, that is, as he will. But,
3. This Grace, that is in God, is diſcovered unto us in its effects, even in that the gracious deſigns, purpoſes and determinations of God, are accompliſhed, and the good intended, is actually given out unto the undeſerving creature, whence the greate things graciouſly done, the good things mercifully vouchſafed unto the children of men, at ſundry times, in divers ways and manners, do moſt excellently repreſent unto us that Grace, that is in God. Which being ſo, who ever will, in any meaſure, diſplay the Grace of God, muſt not only acquaint you, with the eternal deſigns of grace, but, alſo with the effects of ſuch deſigns, the great things done and actually given out unto thoſe, for whom they are prepared*[The Schoolmen do diſtinguiſh between the grace, Quae in Deo reſidet, et quae à Deo data eſt. Gratia quae in Deo reſidet eſt ipſa voluntas Divina ſeu Dei beneplacitum. The Gratia à Deo data is the beneficium datum ſeu donum habituale. About which the Proteſtants and Papiſts greatly differ, although the Popiſh Schoolmen have ſaid enough to juſtify the Proteſtant Doctors: The difference lieth in this Our Divines do call the Grace, quae in Deo reſidet, Gratia gratum faciens, but the Papiſts call the Grace, quae data eſt à Deo by that name, So Durand l. 3. diſ. 13. q. 1.—alio modo accipitur gratia pro aliquo dono creatoet 6. te hoc dividitur in Gratiam gratum facientem et Gratiam gratis datam. Gratia gratum faciens perficit hominem in ſe, et ad meritum perſonale. Gratia verò gratis data Ordinatur ad utilitatem eccleſiae, ut donum linguarum, &c.—In like manner Bellarmine de grat. et lib. arb. l. 1. C. 2. Partitio gratiae temporariae eſt in gratiam gratis datam et gratiam gratum facientem. But that which is ſtill conſiderable is, that they muſt acknowledge the truth, for which we plead. For ſaies Durand. Ʋbi ſupra. Gratia dupliciter ſumitur, uno modo pro acceptatione divina, et ſio gratia non dicit aliquid ſubjectivè in homine grato; ſed eſt denominatio extrinſeca ab actu divino. Alio modo accipitur Gratia pro aliquo dono. And Bellarmine like in manner. Prima partitio eſt in Gratiam eternam, et temporariam; Gratia eterna ille eſt amor, quo nos dilexit Deus ante mundi conſtitutionem, Ab ipſa aeternitate dilexit, &c. Gratia temporaria dicuntur beneficia vocationis et justificationis quae ex aeterna gratia ut effectus ex cauſa derivantur. So plain they are in their conceſſions.].