A Little Cabinet, Section 15
Of Juſtification by Grace.
THE queſtion is not ſo much about the time, and terms, and matter of our Juſtification, but how we are made righteous in the ſight of God, which the Scriptures do affirm, to be by the perfect righteouſneſs of Chriſt alone, which God doth impute to all his ſeed freely, without works and conditions performed by us.
1. Conſider if the righteouſneſs by which we are juſtified, be a perfect righteouſneſs, then we are not juſtified by our obedience to Goſpel precepts, but the righteouſneſs whereby we are juſtified, is a perfect righteouſneſs, which is the righteouſneſs of Chriſt alone, Heb. 1. 8. Mat. 6. 33. Rom. 4. 6. and everlaſting righteouſneſs, Pſal. 119. 142. Pſal. 22. 31. & 35. 28. that righteouſneſs which juſtifieth us before God, as it is not ours, ſo it is not in us.
But as it is Chriſts righteouſneſs, ſo it is in him, In me you ſhall have righteouſneſs and ſtrength, Pſal. 71. 15, 16, 19, 24. I will make mention of thy righteouſneſs, even of thine only. Juſtice and mercy do both meet in this Juſtification; Juſtice, in that he will not juſtifie a ſinner, without a perfect righteouſneſs; and yet mercy, in that he will accept him for ſuch a righteouſneſs, that is, neither in him, nor done by him, but by his ſurety for him.
2. Conſider the Apoſtles all along were very carefullto keep this Doctrine of Juſtification by grace diſtinct from all other things, they all along do oppoſe the Law and grace, works and faith, our righteouſneſs and Chriſts righteouſneſs, teaching us thereby how needfull it is they ſhould be kept aſunder.
Juſtification by grace hath been and will be the bone of contention till the next coming of Chriſt: why ſo? becauſe learning cannot reach it, naturall wiſdom is confounded at it, evill Angels do not know it, moſt men do perſecute it, as being bereaved of the knowledge of it, or elſe corrupt in the ſimplicity of it.
The Papiſts ſay, if we be freely juſtified by grace, we need not do any good works, and if we cannot fall from grace, we need not fear to commit ſin.
And they hold that we are not juſtified by the righteouſneſs of Chriſt imputed, but by the righteouſneſs of Chriſt inherent in us, and righteous actions done by us.
3. Conſider we ſhould not be juſtified by grace, if any condition were required of us, in order to our juſtification; for the condition whenſoever perſormed, makes the Covenant a due debt; then juſtification ſhould not be of grace, but of debt, contrary to the expreſs words of Scripture, Rom. 4. 4.
4. Conſider the nature and cauſe of juſtification more particularly, viz.
Juſtification, is when God meerly of his own grace and free will, forgiveth our ſins, and pronounceth us juſt and innocent.
Though Gods Law was by us violated, we are abſolved from ſin and puniſhment by the grace of God, and merits of Chriſt apprehended by faith: and ſo by him all that believe are juſtified in all things, in which they could not be juſtified by the Law of Moſes, Act. 13. 39. Juſtification is an act undivided, and all at once, and ſo it differs from ſanctification, which is done by degrees; all different eminent acts, as juſtification, ſanctification, renovation, are but one act in God. I ſhall cloſe up what I have to ſay to this thing, by deſiring the reader ſeriouſly to conſider theſe precious Scriptures, all ſpeaking to the ſame thing, Rom. 4. 5. Now to him that workoth not, but beleiveth on him that juſtifies the ungodly, his faith is accounted for righteouſneſs. Tit. 3. 5. Not by works of righteouſneſs which we have done, but according to his mercy he ſaved us. Rom. 11. 6. And if By grace, then it is no more of works, otherwiſe grace is no more grace.
So having ſpoken to the nature of juſtification, give me leave alſo to lay down the uſefulneſs of it as to us, and the benefits every beleiver have by it, the greateſt thing that we can deſire (next the glory of God) is our own ſalvation, and the ſweeteſt thing we can here obtain, is the aſſurance of our ſalvation. In this life we cannot get higher then to be aſſured of that which in the next life is to be enjoyed; all godly people ſhall enjoy a Heaven when they leave this earth; ſome enjoy a Heaven whilſt they are here on earth; that Chriſtians may enjoy two Heavens, let them enquire after, diligently ſeek for, and cheerfully embrace this Doctrine of juſtification, freely and only by the grace of God, as the cauſe, through Chriſt as the way, the Holy-Ghoſt as the worker and evidencer.
1. This Doctrine is as the foundation and baſis of all Chriſtian Religion.
2. This Doctrine is the inlet of all ſpirituall divine peace and conſolation.
3. This is the root and ſpring of all Goſpel obedience.
4. This Doctrine is the great ſtop and bar to keep out all floods of errour.
5. This Doctrine is the main ſupport of a ſoul under all trialls.
6. This is the great Doctrine by which Satans kingdom is undermined and overthrown.
7. This is the Doctrine that Satan doth moſt war againſt, either to pervert or corrupt.
8. This Doctrine is the moſt hardeſt piece to be learned, it being wholly ſupernaturall in every part of it, above the reach of nature, and all things in us do oppoſe it.
1. This Doctrine is the foundation and baſis of all Chriſtian Religion, as doth clearly appear by theſe ſeverall inſtances.
1. To begin at the bottom, our Election is the Election of grace, and according to the good pleaſure of his will, Epheſ. 2. 4, 5.
2. Our Vocation is according to his grace, 2 Tim. 1. 9. who hath ſaved us, and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, given us in Chriſt, before the world began.
3. Regeneration is of Gods own will, Jam. 1. 18. Of his own will begat he us, by the word of truth.
4. Faith it ſelf is the gift of God, Philippians 1. 29. Epheſ. 2. 28.
5. Juſtification is freely by his grace, Rom. 3. 24. and a free gift, Rom. 5. 15.
6. Forgiveneſs of ſins is according to the riches of his grace, Epheſ. 1. 7. In whom we have redemption through his blood, the forgiveneſs of ſins according to the riches of his grace.
7. Eternall life is the gift of God, Act. 15. 11. But we believe that through the grace of our Lord Jeſus Chriſt, we ſhall be ſaved, even as they, Rom. 6. 23. The gift of God is eternall life through Jeſus Chriſt our Lord.
If any ask what is the nature of this free grace? I anſwer, grace in its proper notion ſignifies that free goodneſs, favour or good will, whereby God is moved to open the eyes of the blind mind, and to let him know the love of God that paſſeth knowledge. If any ask why the Doctrine of the Goſpel is called by the name of grace? I anſwer, becauſe it was only Gods free good will, to beſtow it upon thoſe that did moſt want it. If any ask farther, why this free grace was ever beſtowed at all? or why one age or place of the world ſhould receive is rather then another? or why God ſhould diſcover this great miſterie, was kept ſecret ſince the world began, to thoſe who were ſinners of the Gentiles, who ſerved dumb Idols? or why God ſhould be found of them that ſought him not, or be made manifeſt to thoſe that asked not after him? I can give no other anſwer then that, 1 Cor. 1. 29. that no fleſh ſhould glory in his preſence, or that in Mat. 11. 35, 26. Even ſo Father, becauſe it ſeemeth good in thy ſight.
Whoever builds, and builds not upon this foundation, doth build upon the ſand, and his houſe in a ſtorm and tempeſt will fall, Mat. 7. 27. or if any man build upon this foundation, gold, ſilver, precious ſtones, wood, hay, ſtubble, the fire ſhall try every mans work of what ſort it is: ſee 1 Cor. 3. 10, 11, 12, 13, 14, 15.
2. This Doctrine is the inlet of all ſpirituall divine peace to the ſoul.
There is a vein through which this peace that paſſeth underſtanding, is conveyed to the ſoul, which the men and women of the world know not, Iſa. 59. 8. The way of peace they know not; they have made to themſelves crooked paths, whoſoever goeth therein ſhall not find peace, Rom. 3. 17. the way of peace have they not known: in a word, no man or woman under heaven can know the way to this peace, untill the Lord give light to them that ſit in darkneſs, and in the ſhadow of death, and to guide their feet into the way of peace, Luk. 1. 79.
No man can receive, retain and enjoy this peace of God unleſs he wait on God at the ſprings of peace.
1. The firſt ſpring of peace is faith, Rom. 5. 1. being juſtified by Faith we have peace with God, through our Lord Jeſus Chriſt: faith ſeeth Chriſt to be our peace, Epheſ. 2. 14. and from him freely given to us, John. 14. 27. and the vein through which it runs to the ſoul, is the vein of faith; laying hold on, and applying of the free grace of God to the ſoul, Rom. 15. 13.
2. The ſecond way of peace, is this, a man muſt not only know it, where it is, and believe it, but he muſt ſtay himſelf wholly upon God in the conſtant expectation of the increaſe and ſupply of it, Iſa. 26. 3. Thou wilt keep him in perfect peace, whoſe heart is ſtayed on thee.
3. The next vein or ſpring of peace, ariſeth from a ſouls reſting ſatisfied in Chriſts righteouſneſs, adding nothing to it, Pſal. 71. 15, 16, 19, 24. and Pſal. 119. 142. I will make mention of thy righteouſneſs, even of thine only, for thy righteouſneſs is an everlaſting righteouſneſs, See Jer. 33. 16. the perfection of Chriſts righteouſneſs is held forth unto us, and alwayes lieth before us, that we may be thankfull for it, and peaceable with it, and rejoyce in the beſtower of it; the Lord Jeſus having ſpoken peace to the ſoul, and acquainted the ſoul that he hath paid all his debts for it, and that his ſins which were ſo many ſhall be remembred no more, then the ſoul begins to be filled with joy and peace, in beleiving, beholding, and enjoying Chriſts righieouſneſs, which begets in the ſoul, a perfect peace, a precious peace, a full and compleat peace, and an everlaſting peace.
4. The next vein through which peace is conveyed to the ſoul, is by our acquainting our ſelves with him, Job 22. 21. Acquaint now thy ſelf with him, and be at peace thereby, ſo good ſhall come unto thee; now by thy acquainting thy ſelf with him, theſe things will fall in. Firſt, thou wilt ſee that thou waſt caſt out to the loathing of thy ſoul, and no eye pittying thee, much leſs to relieve thee; that then, even then, when man was ready to periſh, ſhould be the time of love with God, whereby he caſt his skirt of compaſſion over him, and ſaid unto him again, live. Oh ye Heavens ſtand amazed! and oh thou earth, fleſh and blood rejoyce and triumph, for when there was no eye to pitty thee, the arm of the Lord hath brought ſalvation, by raiſing up a mighty one out of the houſe of his ſervant David, even Chriſt the Lord, the wondefull Counſellor, the mighty God, mighty to ſave, the everlaſting Father, the Prince of peace, who became man under the Law, and obligation to obedience; and not only ſo, but alſo became our Surety for us; to do, ſuffer and fulfill that for us, which we were no waies able to do for our ſelves.
The Covenant of works reſted in and truſted unto, can never work ſettled comfort, and peace, and quietneſs of heart; let a man walk as exactly as ever fleſh and blood can attain unto, let him as confidently build on this foundation as he poſſibly may, yet the heart will be ſtill in ſuſpition, in doubt, in fear, uncertain what to truſt unto, but the Doctrine of grace reſted in and truſted unto, doth ſettle a ſoul in peace, this is a ſure Anchor for the ſoul to reſt upon, let waves ſwell, and winds blow, he retains a firm peace, ſtand here and we are ſafe for ever, Rom. 5. 1, 2.
3. Thirdly, This Doctrine is the Root and Spring of all Goſpel obedience, whatſoever men call obedience, if it ariſeth not from hence, it is but forced and legal; we muſt get up Goſpel principles, if we would keep up Goſpel practiſes.
Whereſoever this Doctrine of grace is received and retained in the love and power of it, it works theſe five things in the ſoul, viz. Faith, Love, Fear, Willingneſs and Chearfulneſs, and from theſe five things, as from five Springs, doth all Goſpel obedience ariſe.
1. True obedience doth flow from Faith; hence it is called the obedience of Faith, Rom. 16.26. in the latter part of this Chapter we read of a myſterie revealed, and what that myſterie was, it was the Doctrine of Gods grace; and the end why it was revealed, was for the Obedience of Faith, ſee Rom. 1. 5.
2. As Faith in Chriſt doth put the ſoul upon heavenly and ſpiritual actings, ſo alſo love conſtrains them in whom it is, to keep the Lords commandments, John 14. 21, 23. compared with Pſalm 26. 3, 4. If ye love me, keep my commandments: For thy loving kindneſs is before mine eyes, ſaith David, and I have walked in thy truth.
3. As true obedience doth ſpring from Faith and Love, ſo it is attended with an holy fear, Pſalm 119. 161. My heart, ſaith David, doth ſtand in awe of thy word, Heb. 11. 7. Noah being warned of God, touching things not ſeen, was moved with fear, and ſo prepared an Ark.
4. As Goſpel obedience doth ſpring from Faith; Love and Fear, ſo it ariſeth from a willing mind, Pſalm 27. 8. when thou ſaidſt, ſeek ye my face, my heart anſwered, Lord thy face will I ſeek; as David had ſaid, O Lord it is thy great command, (ſeek ye my face) my heart ſaith unto thee, it is the deſire of my ſoul, thy command is become my requeſt, thy face Lord will I ſeek.
5. As Goſpel-obedience ſprings from Faith, Love and fear, and a willing mind; ſo it is performed chearfully, and delightfully, Pſal. 40. 8. I delight to do thy will O God, thy Law is in my heart, as well as in thy Book. What ſhall I ſay more, a ſoul receiving, believing, retaining and ſtanding in the true grace of God, ſhall be every way furniſhed and ſupplyed with ſtrength to perform any duty, to exerciſe any grace, to ſubdue any luſt, to reſiſt, any temptation, to bear any affliction. &c.
Sure, if the bowels of mercy do not melt, win and draw us, Juſtice will be a ſwift witneſs againſt us: And as the Branch cannot bear fruit except it abide in the vine, John 15. 4. no more can ye, except ye abide in me: Gods free love manifeſted to us, and by his Spirit ſhed abroad in us, is the cauſe of our love to him, 1 John 4. 10, 19. And our love to him is the cauſe of our obeying him, 1 John 5. 3. & John 14. 15, 21, 23. we read in Jer. 31. 19. After that I was turned, I repented, and after that I was inſtructed, I ſmote upon my thigh. That is as if he had ſaid, after that thou haſt wrought a gracious change upon my ſoul, by thine afflicting hand, out of thy love to me, Heb. 12. 6.
Or after I came to my ſelf again, Luke 15. 17 and conſidered ſeriouſly with my ſelf how it was with me, I was touched with repentance, with ſorrow, and with ſhame for my former miſcariages.
4. Fourthly this Doctrine received, and the heart therein eſtabliſhed, will be a ſtop and bar to keep out all floods of errour.
The floods of all errour flow in at the pipe of ignorance, and eſpecially ignorance of this very thing, viz. The Doctrine of grace; the errour of the Papiſts of building and reſting upon works, ſprings from their ignorance of this bleſſed Docrtine; the errour of the Quaker ſprings purely from hence; the errour of the Arminian ſprings in at the ſame pipe, partly by works, and partly by grace; they not ſeeking ſalvation by grace, but as it were by the, works of the Law, they ſtumbled and fell, Rom. 9. 32. And all the unſtability, formality, legality that there is at this day appearing amongſt the Presbyterian, Independant and Baptiſt, or any other people profeſſing godlineſs, doth ariſe from their ignorance or their little knowledge in this great myſterie; nay farther, did you ever read, or from any true Chriſtian hear, that any man or woman that was acquainted with, and in ſome good meaſure eſtabliſhed in (this Doctrine of grace) infected with, and overcome by theſe floods of errour, that doth now ſwarm among us? Oh how doth Satan pollute and defile the ſouls and judgements of men, with Chriſt-diſhonouring and ſoulundoing opinions, viz. That Ordinances of the Goſpel are poor, carnal, low things; wholly denying ſome, and ſlighting the reſt, ſaying, that the Scriptures are not the Word of God, nor the ground of Faith, nor the Rule of life, nor a true Judge in differences and controverſies, alſo denying interpretations and expoſitions of the Word, which is,
1. Firſt, By God commanded, 1 Cor. 14. 1.
2. This was practiſed by the godly, Matth. 1. 23.
3. This is profitable for the unfolding of obſcure places, Neh. 8. 8.
Now theſe and the like things the Lord in his Word doth call ungodlineſs, becauſe it in part or in whole denies what he hath commanded, and opens a door for men to do the contrary. Now for a remedy herein, let every Chriſtian ſtudy, pray and enquire for, and ſtand in the grace of God: See that bleſſed place, 1 Peter 5. 12. Exhorting and teſtifying that it is the true grace of God in which ye ſtand, or wherein ye ſtand: Agreeable is this text to the former, Rom. 5. 2. By whom we have acceſs by Faith into this grace wherein we ſtand: now their ſtanding in this grace, did fence them from all falſe doctrines and erronious opinions.
Papiſts and Arminians, which hold a falling away from grace, know not the difference between the Covenant of Works, and the Covenant of Grace; their errour is this, they teach as a principle of Religion, that thoſe that are adopted, ſanctified and planted into Chriſt may fall away and periſh; this Doctrine is contrary to the whole tenor of the Covenant of Grace, injurious unto God, and uncomfortable unto the Saints: it would ſhake the foundation of Gods election, if thoſe that are once ſanctified ſhould fall away and periſh, for thoſe only whom he knew before, thoſe only doth he ſanctifie; now if he hath in mercy drawn us to himſelf, it is a ſign he hath loved us from everlaſting, Jer. 31. 3. our calling and ſanctification is according to his purpoſe, Rom. 8. 28, 30. 2 Tim. 1. 9. and thoſe that are ſanctified, juſtified and called, are all firſt choſen, and thence faith is called the Faith of Gods elect, Titus 1. And thoſe that are ſanctified, are ſaid to be choſen unto it, Eph. 1. 3, 4. ſo that the foundation of Gods election ſtandeth ſure, and ſo our ſtate in Grace is ſure alſo, as being built on that foundation which cannot be removed, and this doth Chriſt make good in that ſpeech of his, Mat, 24. where ſpeaking of the ſtrong deluſions which many ſhould be deceived withall, he ſaith, that thoſe deceivers ſhould ſhew forth ſuch ſigns and wonders, that if it were poſſible they ſhould deceive the very elect: (if it were poſſible) but that they cannot do, the elect cannot periſh, &c.
5. This Doctrine is the main ſupport of a ſoul under all tryals; when all things fail, Gods grace and free love doth never fail.
I will not leave thee, nor forſake thee, ſaith the Lord, Heb. 13. 5. compared with Joſhua 1. 5.
1. Gold and Silver may fail, yea all earthly treaſures do make themſelves wings and flieaway, and the labour of the Olive may fail, Hab. 3. 17.
2. Our neareſt and deareſt friends may fail, Job 19. 14. 2 Tim. 4. 16.
3. Our eyes may fail, Pſalm 119. 123. mine eyes fail for thy ſalvation, and for the word of thy righteouſneſs.
4. Our tongues may fail, Iſa. 41. 17.
5. Our ſtrength may fail, Pſal. 31. 10. My ſtrength faileth becauſe of mine iniquity.
6. Our fleſh and our heart may fail us, Pſal. 73. 26 My fleſh and my heart faileth, but God is the ſtrength of my heart, and my portion for ever.
7. Our ſpirits may fail us, Pſal. 143. 7. Hear me speedily, my ſpirit faileth me, hide not thy face from me.
But now ſaith the Lord, although the labour of the Olive may fail, and thy neareſt and deareſt friends fail, and thine eyes fail, and thy tongue fail, thy ſtrength fail, and fleſh and heart fail, yet I will be with thee, I will never fail thee, as thou mayſt ſee, by what I have left written for thy learning in theſe following Scriptures, Joſh. 1. 5. Joſh. 21. 45. & 23. 14. 1 King. 8. 56. Heb. 13. 15.
Yea, ſearch the whole Scripture, and enquire of all the Saints, whether I did ever fail any one ſoul, that did put his truſt in me; thus thou mayeſt ſee, that a Believer is bleſſed, only in a help without him, not within, and all his aſſurance, confidence and comfort doth flow to him from the fountain of free-grace, through the channel of faith, and not of works, believing himſelf happy for what another (even Chriſt) hath done for him; not for what he hath done or can do; the joy of a Believer would alwaies be unſpeakable, did he alwaies apprehend his happineſs in and by Chriſt alone. In a word, the pure, glorious, matchleſs and ſpotleſs righteouſneſs of Chriſt is a ſouls righteouſneſs and reſting place, when the ſoul finds that he wanders no more from mountain to hill, as formerly he did. Whoever you are that read theſe lines, ſearch whether you are gotten into this reſt, if not, with all ſpeed get into this reſting place, for Satan is walking about as a roaring Lyon, and though he cannot rob a Chriſtian of his Crown, yet he will do what he can to rob him of his comfort and peace, to make his life a burden, and an hell to him, to cauſe him to ſpend his daies in ſorrow and mourning, ſighing and complaining, in doubting and queſtioning, ſaying in theſe or the like words, ſurely I have no intereſt in Chriſt, my graces are not true, my hope is but the hope of an hypocrite, my confidence is but preſumption, and my enjoyments are but deluſions.
Then when a ſoul is thus beweldred and troubled, the Lord many times diſcovers his free grace and love, and that expells ignorance, and ſlayeth the ſouls enemies, and by this love the Lord draweth the ſoul to himſelf in love; again, Gods way of ſupport of a ſoul in trouble and tryal, is a way of love, therefore he ſaith, Behold I will allure her, and ſpeak comfortably unto her, Hoſ. 2. 14. his love is free, full and eternal. I will, ſaith he, love them freely, Hoſ. 14. 4. I will draw them with the cords of a man, with the bonds of love, Hoſ. 11. 4.
And ſo the ſoul comes to have great joy and pleaſure, Pſal. 16. 11. No miſery, as hunger, cold, nakedneſs, pain, grief or wearineſs, ſhall much diſquiet the ſoul, it will reſt fatisfied in God alone, in this reſt there is tranquility, in tranquility contentment, in contentment joy, in joy, variety, in variety ſecurity, in ſecurity eternity, &c.
6. This Doctrine is that by which Satan is overthrown, and his Kingdom turned up ſide down.
So that being a Reprobate and a fallen Angel, maketh it his great work to bring all that poſſibly he can into the ſame ſtate with him, although through this grace of God, he can do nothing but by permſſiion, God doth keep him in a powerſul chain, wicked Angels are Potent, only our good God is omnipotent; when he doth give way, one Devil doth overthrow a Legion, a million of men; but till God doth lengthen out his chain, a Legion of Devils cannot hurt one man: Satan cannot hurt us, unleſs he get us within the compaſs of his chain, if we go not to him, he cannot come to us. All the wai…s of Satan are ſwarving from the way and rule of the Word, he cannot touch one man or woman that endeavours to walk according to rule, he can but ſuggeſt ſin to us, he cannot force us to ſin, he cannot infuſe wickedneſs into us, but only ſtir up ſin in us. All the forces of hell cannot ſcale the walls of heaven. Its true, Satan will ſometimes ſtand up, as the Philiſtian did, and ſay, Who is the man that will redeem this and that ſoul that are in my ſnare, and in my power; am not I the God of this world, and is it not written that I am the Prince of the air, who ſhall reſcue them out of my hand? then cometh the Lyon of the tribe of Iudah, as David againſt the Philiſtian, and ſaith to Satan, thou haſt defied the Armies of Iſrael, I will try thy power, and pull down thy pride; here Chriſt hath a ſingle duel with them, and the iſſue was, that Satan bruiſed the heel of Chriſt, and Chriſt wounded his head, and ſo fulfilled that Propheſie, Gen. 3. 15. And ſo Chtiſt after he wounded his head caſt him out, John 12. 31. The Prince of this world is caſt out, ſo that now Satans power is already taken away, the Devil, it is true, doth challenge a right to many of Chriſt ſervants, till they are called, converted and brought from under the power of darkneſs, by the appearance of this free grace, Titus 3. 4, 5. But after the kindneſs and love of God our Saviour appeared, according to his mercy he ſaved us by the waſhing of Regeneration, and renewing of the Holy-Ghoſt; it was Satan that tempted our firſt parents to rebell; it was Satan that provoked David to number People: it was Satan that put Peter upon perſwading of Chriſt not to ſuffer: it was Satan that put Cain upon murthering Abel, therefore he is called a Murtherer from the beginning; it was Satan that put treaſon into the heart of Judas againſt Chriſt; it was Satan that put Annanias upon lying. Now there is no weapon but ſpiritual weapons that will ſteed the ſoul in combating with the Devil, Epheſ. 6. 13, 16.
It was not Davids ſling nor his ſtone that gave him the advantage of ſetting his feet upon Goliah, but his faith in the free grace of God, 1 Sam. 17. 45. Luther reports of a German Miniſter, that he acknowledged himſelf, that before he came to underſtand aright the free and powerful grace of God, he vowed and reſolved above one hundred times againſt ſome particular ſin, and never could get power over it; at laſt he ſaw the reaſon to be his ignorance in the Doctrine of grace, and his too much truſting to his own reſolution; at laſt he could reſiſt Satan ſtedfaſtly in the faith, and he would flie from him, James 4. 7. we read in 1 John 5. 4. This is the victory that overcometh the world, even our Faith.
7. This is the Doctrine that Satan doth make war againſt, either to pervert or corrupt.
1. He ſeeks to pervert it by putting out of order, or turning up-ſide-down, to bring in that which ſhould be kept out, Prov. 10. 9. He that perverteth his way ſhall be known.
2. If he cannot prevail with men to pervert this Doctrine, he ſhall leave no means unattempted, no ſtone unturned to corrupt it, by keeping people in a fooliſh unſound perſwaſion, that all is well with them, Pſalm 143. They are all corrupt; that is, they have not underſtanding to perceive the things which God offereth to them.
There be two main things in which Satan doth buſie himſelf to deceive ſouls.
1. By laying the greatneſs and vileneſs of a mans ſins before him, and then falls to perſwade him there is no mercy in God for ſuch a ſinner.
2. By preſenting God to the ſoul as one made up all of mercy.
1. By laying the greatneſs and vileneſs of ones ſins before him, and then perſwades him, there is no mercy in God for ſuch a ſinner: What ſaith Satan, doſt thou think that ever thou ſhalt attain mercy by Chriſt, that haſt ſinned with ſo high an hand in ſlighting the tenders of grace, and grieved the Spirit of grace, and deſpiſed the Word of grace, that haſt trampled under foot the blood of Chriſt, by which thou mighteſt have been pardoned, purged, juſtified and ſaved? What doſt thou think, ſaith Satan, that ever Chriſt will own, receive or embrace ſuch an unworthy wretch as thou art? Thou art unworthy to entertain Chriſt in thy houſe, much more unworthy to entertain him in thy heart; thou fool, thou knoweſt thou art not prepared, thou art not thus and thus humbled, thou art not heart ſick of ſin, thou haſt not been under horrors and terrors, as ſuch a man and ſuch a woman, thou muſt ſtay till thou art prepared, and qualified to receive Chriſt; for albeit Chriſt is able, yet he is not willing to ſave ſuch a rebell as thou art, that haſt been in open Rebellion againſt him all thy daies: now for anſwer hereunto.
That there is mercy for ſuch miſerable creatures, if they will receive it, and not diſpair, will more at large appear in theſe choice places of Scripture, Micah 7. 18, 19. Iſa. 43. 25. Jer. 3. 12. Joel 2. 13. Iſa. 55. 7. 1 Tim. 1. 13, 15. Pſalm 66. 18. Iohn 6. 37. 1 Cor. 6. 9, 10, 11. Heb. 7. 25. Iſa. 1. 18.
It is hard to find any one place in the whole Book of God, requiring any worthineſs in the creature, before a ſouls believing in Chriſt, and reſting upon him for happineſs and bleſſedneſs; I read of none that obtained mercy and pardon from Chriſt but unworthy ſouls; pray what worthineſs was in Zachens, Mary Magdalen, Paul and Lydia before their coming to and believing in Chriſt.
2. If Satan cannot catch men in this firſt pit, then he turns over leaf and comes a new way to work, viz▪ by preſenting God to the ſoul as one made up all of mercy; Oh ſaith Satan, you need not make ſuch a matter of ſin, nor to be ſo unwilling to ſin, for God is a God of mercy, a God that delighteth in mercy, ready to ſhew mecry, a God that is never weary of ſhewing mercy, he is a God more prone to pardon his people, then to puniſh them, and why then ſhould you make ſuch a matter of ſin? by this Satan doth cauſe many a ſoul to turn the grace of God into wantonneſs; but for a remedy herein, conſider that God is as juſt as he is merciful, as the Scripture doth ſpeak him out to be, a very merciful God, ſo they ſpeak him forth to be a very juſt God, witneſs his caſting the Angels out of heaven, his turning Father Adam out of Paradiſe, his drowning the old world, his raining fire out of heaven upon Sodom.
It is true, his general mercy is over all his works, but his ſpecial mercy is confined to thoſe that he hath divinely qualified, Exod. 34. 6, 7. Pſal. 32. 10. Pſal. 103. 11.
8. This Doctrine is the moſt hardeſt thing in the world to be learned, it being wholly in every part of it ſupernatural, and all things in us do fight againſt it.
To do well and have well is natural, but to believe and have well is ſupernatural; man remaining in his natural ſtate, is altogether unable to receive and comprehend thoſe glorious and gracious myſteries of being righteous by anothers righteouſneſs, and of being ſaved by anothers ſuffering; all men both Jews and Gentiles are ſet upon ſeeking life and happineſs by their own doings and performances; for although man did fearfully fall by tranſgreſſion, yet he retained certain foot-ſteps, marks and impreſſions, of that moral and eternal Law of righteouſneſs, which was at firſt engraven in his heart, by the finger of God Almighty. So that although as to everlaſting felicity man is dark and dead, being under the power of the God of this world, whoſe Kingdom is a Kingdom of darkneſs, who rules in men by ignorance, yet there remains in every man ſo much light as doth lead him to the knowledge of a God; but when the Lord doth reveal this myſterie of his grace by his Spirit to and in man, then he doth over and above that common work of the Spirit, by which he enlighteneth every man; I ſay, Chriſt doth give unto thoſe given him of the Father, the mind and underſtanding to know him and to receive him, and to lay hold on him, for life and ſalvation. Now in this ſenſe the natural man perceiveth not the things of God, 1 Cor. 2. 14. neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 1. 21. The world by wiſdom knoweth not God, &c. Now this Doctrine of grace is the hardeſt thing in the world to be learned, becauſe we are naturally apt to hunger and thirſt after a righteouſneſs of our own, but it muſt be renounced; I confeſs this ſelf denyal is very hard: Oh how hard is it for the ſoul to be taken off its own bottom of works and qualifications, and to ſtrip them of all that is their own! ye take away their lives, they muſt and will have ſomething; ſome humbleneſs and brokenneſs of heart, ſome tears, ſome good works or abilities, or good heart, as many ſay; and this doth argue as yet thou art not pluckt off thine own ſtock, and therefore art not planted into Chriſt; thou art ignorant of the righteouſneſs of God, and ſo goeſt about to eſtabliſh thine own righteouſneſs; conſider, conſider our works make us not the better before God, neither the more beloved of the Lord, but declare us to be what we are made by God, and ſo are profitable to men, but not to God.
But what ſaith the Scripture? now to him that worketh is not the reward reckoned of grace but of debt; but to him that worketh not, but believeth on him that juſtifieth the ungodly, his faith is accounted for righteouſneſs, Rom. 4. 2, 3, 4, 5.
We are ſaved, not according to our works, but according to his own purpoſe and grace, 2 Tim. 1. 9. Again, we read, Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Son, Iſa. 43. 25. I will blot out thy tranſgreſſions for mine own ſake, and will not remember thy ſins; a new heart alſo will I give thee, Ezek. 36. 26, 27, 31. Again, Iſa. 57. 18. I have ſeen his waies and will heal him, Iſa. 44. 22. I have blotted out as a thick cloud thy tranſgreſsions, return to me, for I have redeemed thee, Ezek. 16. 6, 8. When thou waſt polluted in thy own blood, I ſaid unto thee live; when thou waſt in thy blood, thy time was the time of love: and I covered thy nakedneſs. Now conſider the Lord doth this that he might have all the glory of our Election, Vocation, Juſtification, Sanctification and Salvation. See Eph. 1. 6. Jer. 9. 24. Rom. 3. 9. Luke 1. 74. 1 Cor. 4. 7. Iames 1. 17. And as this Doctrine is the hardeſt thing in the whole world to be learned, ſo it is the hardeſt work (where it is not learned) to obey God in any of his commands; to inſtance in one for all, God doth command men every where to repent: but is not repentance a mighty work, a difficult work, a work that is above our power? Surely there is no power below that power that raiſed Chriſt from the dead, and that made the world, that can break the heart of a ſinner, or turn his heart. It is as eaſie to turn the ſtream that runs ſwiftly forward, and make it run as ſwiftly backward, as it is to repent indeed, and to melt thine own heart; it is as eaſie to turn a flint into fleſh, as to turn thine own heart to the Lord; it is as eaſie to raiſe the dead, and make a world, as to repent; it is a flower that grows not in natures Garden, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to do evill.
But this work that is ſo difficult, and ſo hard, above our reach, is eaſily wrought in the ſoul, when God gives it to ſee his grace and love in giving Chriſt, Act. 5. 31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſs of ſins, Gal. 1. 8. If I or any other, or an Angel of heaven preach any other Goſpel then this, that we have preached unto you, then ſalvation and participation of Chriſt by grace, and free gift, for that is the Doctrine he had eſtabliſhed, before and through the whole Epiſtle to the Galathians: What ſhall I ſay more? there is nothing in men, though never ſo vile, that can debar a perſon or a people from a part in this Chriſt; ſome will not have Chriſt except they can pay for him, others dare not meddle with Chriſt, becauſe they are ſo vile and ſinful, and therefore they ſeek to get an inherent righteouſneſs, they run to their qualifications, to their prayers, to their tears, to their humiliations, and ſorrows, and reformations, and will not come at Chriſt untill they have ſpent all upon theſe Phyſitians, and are ſenſible with the woman in the Goſpel, that they are nothing the better, but the worſe; then they begin to think of the back parts of Chriſt, and wait for a time to come behind him in a throng, that they may not be ſeen to touch the hem of his garment.
You know when a pump is drie, men uſe to fetch a Bucket of water, and pour it into the dry pump, and then they fall to pumping, and by vertue of the water poured in, there comes more water up, and by continual pumping they fetch out abundance: So our hearts many times are dry, there is no ſap, no moiſture, no life: the vertues of Chriſt muſt firſt be poured in, before you can get any thing out. Wherefore ſtand we labouring and tugging in vain? O ſtay no longer, go to Chriſt, it is he that muſt break thy rocky heart: in a word, we muſt conſider Chriſt as freely given us by the Father, before we can believe the life of grace.
This Doctrine ſpeaks out with open mouth the exceeding freeneſs and riches of Gods grace, as will appear, if we conſider;
1. That God is firſt in ſeeking after us, to draw us into Covenant with himſelf; we ſeek not him, but he ſeeks us; we chuſe not him, but he chuſeth us; we wait not on him, he waits to be gracious to us: we beſeech not him, he doth beſeech us to be reconciled to God, 2 Cor. 5. 20. John 15. 16. and 1 Joh. 4. 19. So that he is found of them that ſeek not after him, becauſe he firſt reveals and offers himſelf in mercy to us, Iſa. 65. 1.
2. Conſider, the time wherein the Lord doth ſeek to us, and take us by the hand, to bring us into Covenant with him, and then we ſhall find, that when we are moſt averſe and backward, and have leaſt thought of ſeeking after him, then it is that he ſeeks us: thus the Lord called Saul, when he was perſecuting, raging, and breathing out ſlaughter againſt the Lord, and againſt his Saints; then the Lord takes him by the hand, and enters into Covenant with him, Acts 9. and ſo it was with thoſe mockers, Acts 2. 13, 37. Here were no diſpoſitions and preparations on their part, but free and unexpected grace from God.
3. Compare thoſe that are taken into Covenant, with thoſe that are left out, for all are not taken in, Epheſ. 2. 12. And this alſo will make it manifeſt it is Free grace by which any are taken in, Rom. 3. 22, 23. We have all ſinned, and there is no difference; no reaſon therefore—in us, why one is taken into Covenant, and not another, but only free grace in God, God owes nothing to any man: he may truly ſay to all, I do thee no wrong, Mat. 20. 13. Thou haſt as much as I owe thee. So then it muſt needs be free grace to thoſe that are taken in: apply John 14. 21. Mat. 11. 5, 25. Nay ſometimes God chuſeth the worſt, and takes in the moſt unworthy, and leaves thoſe that are better then they, viz. Paul a chief of ſinners, 1 Tim. 1. 15. Publicans and Harlots, Mat. 21. Mary Magdalen poſſeſt with ſeven Devils: theſe were taken in, and the righteous generation, as they were reputed, which juſtified themſelves, and were juſtified by others, were left and paſſed by. The reaſons why the Lord would have his Covenant to ſtand upon this foundation of free grace are theſe.
1. To be a ground of hope, to ſuch as ſee themſelves unworthy of acceptance with God, if the grace of the Covenant were not free, ſuch unworthy ones could have no hope.
2. It is the glory of grace to be freely communicated, Iſa. 55. 1. Come and buy without mony, it darkens the glory of grace, to have it beſtowed upon worthy ones. Be it known unto you ſaith the Lord, not for your ſakes I beſtow this, but for my own names ſake.
3. That vain man may not boaſt.
4. That our mercies and bleſſings may be ſure to us, Rom. 4. 16. Our ſalvation is by grace, to the end that the promiſe might be ſure to all the ſeed, implying thereby, that if it depended never ſo little upon works, we could not be ſo ſure of it.
Oh the rich mercy, the great love, exceeding riches of his grace, great goodneſs, tender love, great mercy, multitude of loving kindneſſes. Oh then not unto us O Lord, not unto us, but to thy name be the praiſe, it is enough for us that we have life, let grace alone have all the praiſe and glory, and let every one that readeth theſe lines, endeavour to imitate this free grace of God, which is ſhewed to us. Firſt, Loving the Lord, not for his gifts and rewards, but with a free love, as he hath loved us, and ſerving him with a free ſpirit, and a willing mind. Secondly, Let us be free in doing good unto all men, even to ſuch as have deſerved nothing, though they be aliens and ſtrangers, and ſuch as we never hope to receive any good from, yet freely to do them good, even where we look for nothing again, as God hath done to us, Luke 14. 12, 14.
10. As this Covenant and grace is free, ſo it is ſure and certain to be performed, it cannot, it will not fail thoſe that reſt upon it.
The Covenant and promiſe of grace, are built upon the unchangable purpoſe of God, which is a foundation remaining ſure, and cannot be ſhaken, 2 Tim. 2. 19. Nevertheleſs the foundation of God ſtandeth ſure, having this ſeal, the Lord knoweth them that are his, Tit. 1. 2. The Lord is ſaid to have promiſed eternal life, before the world began.
So then it is free, and it is ſure, and the freeneſs of it doth prove the ſureneſs of it, it is free that it might be ſure; ſo here it is ſure becauſe it is free; nothing can hinder free grace from giving eternal life to whom it will. So that the accompliſhment will every way anſwer their expectation and hope, thus ſaid David, 2. Sam. 23. 5. God hath made with me a Covenant perfect in all points, and ſure; and in Iſa. 55. 3. The promiſes of the Covenant are called the ſure mercies of David; the promiſes of free grace, are not (yea and nay) various and uncertain, but they are, Yea and Amen, ſure to be fulfilled, there ſhall not fail ſo much as one word of all that good which God hath promiſed to do for his people: See Joſhua 21. 45. and 23, 14. and 1 King▪ 18. 56.
The ſtability of grace is compared to the firmneſs and unmoveableneſs of the mighty mountains, Iſa. 54. 19 And to the unvariable courſe of the day and night, Jer. 33. 20. So that it is as ea…e, yea more eaſie for the mountains to remove out of their places, and the courſe of day and night to ceaſe, as for the Covenant of grace to fail; God hath given us many pledges to aſſure us of the certainty of it.
1. His word is gone out of his mouth, he cannot alter it, Pſal. 89.
2. He hath written it, to make it more ſure▪ and what he hath written, is written never to be bloted out.
3. He hath ſealed it with his own ſeal, and ſo it is become as the Laws of the Medes and Perſians, which alter not.
4. He hath ſworn to make it good in every part of it, Pſal. 89. 3, 35. Heb. 6. 17, 18.
5. He hath given us the vertues, or earneſt of the Spirit, 2 Cor. 1. 22.
6 Chriſt the Mediator and Teſtator of it, hath confirmed it by his own blood, Heb. 9. 16, 17, 18.
This Covenant is ſaid to be everlaſting. Firſt, in reſpect of the promiſe made to Chriſt for us, which was done before the foundation of the world, Tit. 1. 2. Secondly, as being to continue from everlaſting to everlaſting: though the Covenant in reſpect of our own perſonal entring into it, is made with us now in time, and hath a beginning, yet for continuance it is everlaſting and without end, it is never to be broken if once made in truth, 2 Chron. 13. 5. It is called a Covenant of ſalt, becauſe it corrupteth not, it faileth not, as things that are ſalted uſe to laſt and continue: hence it is that all the bleſſings of the Covenant are ſaid to be everlaſting; forgiveneſs of ſins is everlaſting, being once forgiven, they are never remembred any more, Jer. 31. 33. The peace and joy which comes thereby is everlaſting, your peace ſhall no more be taken from you, and your joy is everlaſting, Iſa. 35. 10. Our ſalvation is an everlaſting ſalvation, Iſa. 45. 17. Our life is an everlaſting life, Joh. 3. 16.