The Perfection of Justification, Sermon collection 1 · Sermon 2

The Perfection of Justification · Sermon collection 1 · Sermon 2

p. 54Salvation is only by Gods grace.

SERMON. II.

Epheſians 1.8.

For by grace are yee ſaved through faith, and that not of your ſelves &c.

I proved the laſt day that there is no ſalvation for any man by any workes, or righteouſneſſe of his owne, I ſhall now proceed in the next place to prove; that Wee are ſaved by grace onelyonly.

By grace, in this place wee are to underſtand the free favour of God to his poore undeſerving creatures. That which is tranſlated grace p. 55here, in other places is tranſlated ravour; So it is ſaid that our bleſſed Lord and Saviour increaſed in wiſdome, and ſtature. foreign, and in favour with God and men, Luke 2. ult. So it is ſaid that Joſeph found favour in the ſight of Pharaoh King of Egypt, Act. 7.10. And it is ſaid that David found favour before God, ver. 46. The grace of God is the ſame with his favour, This grace, or free favour of God to poore creatures, is held forth to us in Scripture.

Firſt, as it is in God; and ſo it is ſet forth to us, as that grace, and favour of his which is as eternall, as himſelfe. And in this reſpect we are ſaid to be ſaved from eternitie, in this eternall grace, and favour of his as the Apoſtle ſets it forth, 2 Tim. 1.9. where he ſaith that wee are ſaved not according to our works; but according to his owne purpoſe and grace, which was given us in Chriſt Jeſus before the world began. This grace is the primary cauſe of our juſtification. God juſtifies, and ſaves none in time; but thoſe who were juſtified and ſaved before him from eternity. It is ſaid of Abraham, that hee was the Father of many Nations, Rom. 4.17. He was not then the father of many nations, if we look upon his progenie, & poſteritie: for he had not a grand-child then: but he was the Father of many Nations before him whom he believed, even God that quickenth the dead, and calleth things p. 56that are not as if they were. So wee were ſaved before God in the eternall grace of God, before we had a being among the creatures. In the ſame ſenſe that God is ſaid to determine the times, and the bounds of all mens habitations from eternity, Act. 17.26. So wee are ſaid to be ſaved by the grace of God. Becauſe God from eternity loved us in Chriſt, and ſaw us in his own eternall grace and favour. Otherwiſe wee ſhould make God like unto the creature, which ſeeth things when they are done, and are viſible among the creatures: but God hee foreſaw things from eternity: He ſpeakes of things as being, when indeed they have not a being among the creatures, but have a being in his owne eye. And ſo wee had a being in the grace of God, and in the eye, and ſight of God, before wee had a being in our ſelves, and a being among the creatures.

And we are in this grace of God from eternity, not for any works that God foreſaw would be done by us: God did not love us from eternity becauſe he foreſaw, that wee would be induſtrious, painfull, and zealous to glorify his name. There was nothing at all in the eye of God from eternity that moved God to ſet his grace, and favour upon us but his grace. It is contrary to truth which is affirmed by ſome, that God foreſeeing that p. 57ſome men would be induſtrious, painefull, doe good workes, and live holily and righteouſly, did therefore make choice of them, and ſet his grace on them. And that foreſeeing, the idleneſſe, ſloath, prophaneneſſe, ungodlineſſe and impenitencie of others, he rejected them. God, as hee loves us in his grace from eternity: ſo this grace was placed upon us without any foreſight or previſion of our own workes. The Apoſtle doth clear this plainly to us in the forementioned place, where he ſaith, not according to our workes, but according to his owne purpoſe and grace; intimating thus much to us, that it was onelyonly the eternall grace of God, which moved God to be good and gracious to us in Chriſt. And ſo the Apoſtle ſaith, Tit. 3.5. Not by workes of righteouſneſſe which wee have done, but according to his mercy he ſaved us; that is, according to his eternall mercy, and grace, he ſhewed favour and compaſſion to us, and pardoned our ſins. And the expreſſion of the Apoſtle is worth obſerving, Epeſ. 1.4. where ſpeaking of the eternall grace of God, hee ſaith, That God placed his grace upon us that wee ſhould be holy, and without blame before him, in love. He doth not ſay that God elected us, becauſe wee would be holy, and without blame; but He elected us that wee might be holy, and without blame before him in love: good p. 58workes are not the cauſe but the conſequents of Grace.

Nay, I add more, that as God did not foreſee our good workes; ſo, not our faith neither: faith is not the cauſe of grace, but grace is the cauſe of faith. God therefore enables us to believe in time, becauſe God loved us from eternity.

The Apoſtle ſpeaking of them of Achaia ſaith, that they believed through grace, and Apollos helped them much that believed through grace Acts 18.27. It is by grace that we beleeve, it is not by faith that we are made partakers of Grace.

Thus we are ſaved by grace in the purpoſe of God, from eternity in the eye and ſight of God, who ſeeth all things abſent as if they were preſent, and ſpeakes of things before they are done, as if they were done.

In the next place, grace in Scripture is confidered, not onelyonly as it is in God, and as it is as eternall as God himſelfe; but the Scripture ſpeaks of the grace of God, as it is manifeſted forth to us in Jeſus Chriſt; and ſo wee are ſaved by Grace; God diſcovering his grace to us in his Sonne Jeſus Chriſt. So the Apoſtle ſpeaking of grace, 2 Tim. 1.10. ſaith: But now is manifeſted to us by the appearing of our Saviour Jeſus Chriſt, who hath aboliſhed death, p. 59and hath brought life, and immortality to light through the Goſpel. Hee ſpeakes firſt of grace, as it is in God, and as it is as eternall, as God himſelfe: then he ſpeakes of eternall grace, manifeſted to us in the Goſpel of his deare Sonne. It is by the preaching of the Goſpel that the eternall grace of the Father, in the Sonne, is made known to us.

And this grace is called ſometimes the Grace of God the Father, Rom. 1.7. Sometimes it is called the grace of Jeſus Chriſt; and ſometimes the grace of them both: becauſe Jeſus Chriſt is God, one God, in one divine eſſence with his Father.

And as God in his grace is ſaid to forgive ſinnes, Mica. 7. who is a God like unto thee that pardoneth ſin? ſaith the Prophet. So Jeſus Chriſt is ſaid to forgive ſinnes: the Apoſtle bids us to forgive one another, as Chriſt hath forgiven us, Col. 3.13. As there is grace in the Father to forgive ſinnes; ſo there is the ſame grace in the Sonne. The Apoſtles doubted not but that they ſhould be ſaved by the grace of Chriſt, as well as thoſe that were circumciſed, Act. 15.7. And by this grace we are ſaved. God diſcovering now his grace to us in his Sonne Jeſus Chriſt, the eternall Sonne of the eternall Father.

This grace in Scripture is made known to p. 60us, as the ſole cauſe of our juſtification and ſalvation. Grace is ſo held forth for juſtification, that all things, beſides grace are excluded. Wee are juſtified by grace, excluſively; all other things being ſhut out. When God juſtifieth a man, he eyes that man, onelyonly in his owne grace: and when God juſtifieth a man in the Court of his owne Conſcience, he ſtrips him of all his own workes, of his owne love to him, and to the brethren, and gives him onelyonly a ſight of owne grace.

This grace doth exclude all merit: if there were any merit in the creature, man could not be ſaved by Grace; the Apoſtle cleares it to us by that paſſage Rom. 4.4. To him that worketh the reward is not reckoned of grace, but of debt. If a man could worke, or merit any thing toward his juſtification, and ſalvation, then it were not of grace, ſaith the Apoſtle: the reward is not of grace, but of debt. If a man worke, then he expects wages as due to him, he may by right, and juſtice clayme what he deſerves: ſo if wee did worke for ſalvation wee might require God to beſtow, and give us what wee had wrought for. But true grace ſhuts out all merit, and workes in the creature: if we could bring any merit of the creature to joyne with his grace, grace ſhould be no more grace, as the Apoſtle, Rom. 11.6.

p. 61If wee looke upon Grace as it is in God; ſo, before God wee were ſaved in his eternall thoughts; he in his own purpoſe and Grace, having elected us to juſtification, and eternall ſalvation in Glory by his Sonne Jeſus Chriſt. Yet he never holds forth his Grace to us; but in the countenance of his Sonne Jeſus Chriſt; in whom the glory of his juſtice ſhines bright, with the glory of his grace. He ſhewes us that he hath laid all our ſins on his Sonne: that his juſtice hath received full ſatisfaction from the ſufferings of his Sonne for all our ſinnes, and ſo comes to diſcover his grace to us in the pardon and forgiveneſſe of our ſinnes.

Thus Chriſt, and the Apoſtles conſtantly in their preaching, diſcovered the grace of the Father in the Son. As our Saviour to Nicodemus: God ſo loved the world, that he gave his onelyonly begotten Sonne, that whoſoever beleeveth on him ſhould not periſh, Joh. 3. And the Apoſtle to his Corinthians; God was in Chriſt, reconciling the world to himſelfe, 2 Cor. 5.

God doth not make knowne his love for the forgiveneſſe of ſinne, but by Jeſus Chriſt. I confeſſe that wee are ſaved by grace in reſpect of God, before wee know the Grace of God in Jeius Chriſt. But wee cannot ſee this grace, untill wee behold it in the face of the Lord Jeſus. Wee behold the love of God in giving the p. 62Lord Jeſus to be the atonement, ſacrifice, and propitiation for our ſins, before wee can read the everlaſting love and favour of the Father to us in his Sonne. Eternall love is the primarie cauſe of our ſalvation and juſtification; but it cannot be apprehended by us, untill we apprehend, in the firſt place our Redemption in Jeſus Chriſt. And when Chriſt is embraced as a Saviour in the Armes of Faith, wee riſe higher in our thoughts, by the power of the Spirit, and are brought to look upon the eternity of love. And have liberty to read every line in his eternall volume, which doth concerne our eternall life and ſalvation: and are fully confirmed in the point of Gods eternall election, without the previſion of good works, which ſhould be wrought by the Creature. As the Apoſtle doth prove at large in the 9^th to the Romans: And if any man will diſpute or rather cavill againſt this truth: I ſhall ſay with the Apoſtle, Rom. 9.20. O man! who art thou that repliest againſt God: who hath mercy on whom be will have mercy, and whom he will he hardeneth. And though men, unacquainted with this truth, may account this rather a ſhift or evaſion, then an anſwer to their carnall objections againſt election, and reprobation, yet I ſhall not be aſhamed of my anſwer. It is an excellent Speech of Auguſtine (Chriſts great Champion p. 63againſt Antigratians in his time) Abſit ut pudeat nos hoc reſpondere, quod reſpondiſſe videmus Apoſtolum. Far be it from us to be aſhamed to give the ſame anſwer, which was given by the Apoſtle: Who art thou that replieſt againſt God, &c.

In the next place wee are to conſider, that in Scripture, ſalvation is taken either negatively or affirmatively.

And take ſalvation in either of theſe acceptions. And it will be evident, that wee are ſaved by grace.

In the firſt place, if we take ſalvation negatively; as it is a deliverance or freedome from all evill; and in this ſence wee are freed from evill, onelyonly by grace. It is a true rule: Gratiam Chriſti nihil praecedit humani: Nothing in man doth precede, or prevent the Grace of God. The light and beames of Grace, do diſpell the clouds of our ſins. Not for our ſakes, but for his Name ſake, he covereth our ſins. It is Gods prerogative to free us from ſin by Grace, and to remove them far from us, Pſal. 103.12. As far as the Eaſt is from the Weſt, ſo far he removed our tranſgreſſions from us. He onelyonly can remove ſin againſt whom it is committed. He onelyonly can caſt ſin into the depths of the Sea, who hath an Ocean of Grace in himſelfe, in which he ſwalloweth them up. Micah is ſpiritually p. 64tranſported beyond himſelfe, in admiring this incommunicable prerogative of the God of Grace. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, &c? And who can think that he will part with this priviledge, which is his delight? For ſo it followeth in the ſame verſe: He retaineth not his anger for ever, becauſe he delighteth in mercy.

Secondly, If wee take ſalvation affirmatively, for the inſtating of men into a condition and enjoyment of all happineſs, and felicity, ſo wee are ſaved by grace. Wee are made happy, brought from a curſed condition, into a bliſsfull condition, from horror to joy, from hell to heaven, from the ſtate of nature, to the ſtate of Glory, onelyonly by the grace of God. It is onelyonly by Grace that wee are what wee are. By Grace our ſins are pardoned: by Grace wee have an inheritance with the Saints: by Grace wee are the high born ſonnes of the great King of heaven and earth: by Grace wee are bleſſed and loaded with all ſpirituall and temporall bleſſings in Jeſus Chriſt, and are brought to the enjoyment of eternall felicity, happineſſe, and bliſsfulneſſe. Thus wee are ſaved by grace, and by grace alone.

One of the Ancients doth ſpeake excellently to this purpoſe; (Nemo ſe palpet, de ſuo Satanas eſt, de deo beatus eſt, quid eſt enim de ſuo niſi peccatum p. 65ſuum?) Let no man boaſt of himſelfe, for of a mans ſelfe he is a Devill; by God a man is made happy. What is a man of himſelfe, but ſin? Yee are ſaved by grace.

Againe, ſalvation in Scripture is taken for ſalvation before God in the Court of heaven. And it is taken for the ſaving of a partie, in his own ſpirit and conſcience: if wee take it in the firſt ſence, a man is ſaved in the Court of heaven, onelyonly by grace. What is the Reaſon that (the accuſing mouth of the Law being ſtopped) no Bill, no enditement can be brought againſt the Elect in the Court of Heaven? Is it not this, becauſe God in his grace juſtifieth them? This is the Apoſtles argument, Rom. 8.33. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth them. foreign? who can implead, or bring an action againſt them before God for breaking his Law? He that is the Judge of the Elect is their juſtifier. Grace hath caſt out of Heaven the accuſer of the Brethren, which accuſed them before God night and day, Rev. 12.10. The accuſer can bring no enditement, complaint, or accuſation againſt the Saints there. There is no ſin in our conſciences that can be heard to accuſe us in heaven, becauſe there is grace for our juſtification: God beholds his Sonne Jeſus Chriſt before his eye, upon whom he hath laid all our p. 66ſins. The bloud of Chriſt doth, with powerfull and undeniable arguments, plead for thoſe for whom it was ſhed. The ſtraying and ſtragling ſheep, which are within the reach of Gods eternall Grace, cannot be condemned; becauſe the good Shepheard hath given his life for the ſheep. Joh. 10.11. God knoweth that he hath received ſatisfaction before hand for their ſins, by the hand of the Lord Jeſus, who is not now to pay any thing, but hath already made payment for all their debts: and is become the Mediator of the new Covenant of Grace, which is ſealed in his own bloud: under which Covenant upon this conſideration, there can be no remembrance of ſin, Heb. 10.14. God beholding his Elect in their propitiation; and alwayes hearing the ſweet voice of their wrath-appeaſing advocate, making an heavenly melody in his eares. And alwayes beholding our happineſſe before himſelfe in heaven, lying wrapt up in his own grace; doth acquaint us in his word of truth; That wee are ſaved by grace.

Secondly: If we take ſalvation in the other ſence; for ſalvation in our ſpirits and conſciences; and in this ſence we are ſaved by grace. There can be no ſalvation brought home to our hearts, but by the ſight of grace. If wee had the ſanctification of all the Saints which have lived ſince the fall of Man, and ſhould p. 67looke upon it all as ours, to give comfort to our ſoules, and to aſſure us that wee are in a ſtate of ſalvation; and ſhould not looke above it, to behold Gods grace, and our ſanctification in it, and from it, it would not give us any ſolid comfort, or aſſurance of our falvation. Nothing can ſhine in the heart to give it any comfort, but what doth ſhine and give light, in the light and beames of this grace. Wee never come to ſee our ſelves in a condition of ſafety, till wee ſee the grace of God. Looke unto mee and be ſaved, all the ends of the earth; for I am God, and there is none elſe, Iſaiah 45.22. None but God can ſave us, and nothing but the ſight of God can bring ſalvation to us. Still wee have ſome objection or other againſt ſalvation, and juſtification, till God ſilence all objections by the ſight of his own grace. There is that onelyonly in God, and in Jeſus Chriſt, that will ſilence all objections.

If our conſcience flie in our faces, and tell us that wee have committed many thouſands of ſins more then wee can reckon or number up, yet when God gives us a ſight of himſelfe, his ſonne, and grace, the mouth of conſcience is ſtopped, and wee ſee all our ſins ſwallowed up in his love. Shew us the Father, and it ſufficeth us, ſaith Philip. Joh. 14.8. When God ſheweth us himſelfe, our ſpirits are at reſt.

p. 68When Grace is diſcovered, and Gods light doth ſhine upon the ſoule, Sin, death, & damnation cannot terrifie the ſoule. But they are filled with a ſpirit of joy, in beleeving their free juſtification; who before through feare of death were ſubject to bondage, Heb. 2.15. Grace appeareth greater and ſtronger to bring ſalvation, then ſinne powerfull to bring damnation. Our ſins, & the ſins of all the man of the world, being the acts of creatures are finite; but grace that juſtifieth us, is the grace of an infinite God, and is boundleſſe and infinite. Men are unaſſured of their ſalvation, unleſſe this Grace be preſented to the eye of their ſpirits. And men and Devills cannot prevaile againſt us, to enforce us to queſtion our juſtification, and ſalvation, when wee looke upon it. That peace which the world cannot take from us, nor give unto us; that joy which neither the Law, nor the workes of the Law can convery unto us, nor bereave us off: that ſalvation which damned Feinds can never rob us of; is communicated to us by the beholding of Gods grace in the face of the Lord Jeſus. The ſoule, when it hath a ſight of this grace, it ſtands with boldneſſe at the Throne of Grace, and though it feele helliſh ſin in it ſelfe, yet, it is able to diſpute with all the Divels in Hell, and to maintaine the freeneſſe, fulneſſe, and p. 69compleatneſſe, of its own juſtification from all ſin, by the grace of God in Jeſus Chriſt.

If the Divell ſhall then ſuggeſt this to a man, that he is a ſinner. The beleeving ſoule will make this anſwer. It is true, I am a ſinner; but I am not terrified to deſparation, becauſe I am ungodly; but I rejoyce in this that God juſtifieth the ungodly by his grace; Rom. 4.5. If the Divell ſhall reply: But thou art a great ſinner, and there is a great damnation. The believing ſoule will returne, I am not tormented by the great damnation prepared for great ſinners, but comforted by the great ſalvation; (Heb. 2.3.) which is for the greateſt and cheifeſt of ſinners by Gods grace in Jeſus Chriſt (1 Tim. 1.15.) If the Divell ſhall ſtill aſſault a man, to perſwade him that he is a damned ſoule, having miſpent his time and ſtrength in the ſervice of ſin, having no good workes to commend him unto God, that he may finde favour from him. The beleeving ſoule will be eaſily able in the ſtrength of God, when it is upon the mountaine of his Grace, to ſilence the Accuſer, by lying downe in the lap of that God, who maketh him the object of his Grace, who worketh not for juſtification (Rom. 4.) but beleiveth in God who juſtifieth ſinners in his Grace, without workes. And becauſe wee are juſtified and p. 70comforted in the Court of our owne Conſciences by grace: The ſpirit which is given forth in the Miniſtry of the Goſpel is called a ſpirit of grace: It being the worke of the Spirit to reveale the grace of the Father for the comfort of his children; according to that of the Apoſtle, 2 Theſſ. 2.16, 17. Our Lord Ieſus Chriſt himſelfe, and God even our Father, which hath loved us, and given us everlaſting conſolation, and good hope through grace, comfort your hearts. Heere the Apoſtle ſheweth us that the Saints have conſolation, and that this conſolation is everlaſting, and that this everlaſting conſolation is only by grace. Goe to all the true Saints in the world, and aske them how they received the Comforter, whether by the obſervation of moral precepts, or by the doctrine of grace, & they will informe you that they received him, by the Goſpel of grace, and not by the law of works: Some Saints are able to acquaint you with their own experience, & can tell you, how they laboured for holineſs, to bring them to happineſſe; to love God, that they might aſſure themſelves, that they were in the love of God, and that they found darkneſſe inſtead of expected light, death inſtead of life, horrour & bondage inſtead of joy and liberty, untill they were enabled to come unto God as ſinners, without workes, diſclaming their owne righteouſneſſe, p. 71deſerts and endeavours, and laying the head-ſtone of their peace and happineſſe in the free favour of God, crying Grace, Grace, Zech: 4: 7. Exalting the free grace of God in their juſtification, and overthrowing & overturning their own works and legal righteouſneſſe. It is grace, and grace alone, which bringeth ſalvation. Tit: 2.11. and therefore not our workes. Grace and workes are inconſiſtent in this point of juſtification: they can no more ſtand together, then the Arke of God and Dagon. Let grace ſtand up in its glory, & workes will quickly be overthrown, and ſet up works, and yee deſtroy the doctrine of grace. By eternall grace wee were elected, and made veſſells of mercy from eternitie; by grace we were ſaved before God in heaven, in the preſence of the Lord Ieſus: by grace wee were ſaved in the perſon of Chriſt before faith. By the revelation of grace unto us through faith wee are ſaved (in foro conſcientiae) in the Court of our owne conſciences. By grace ſalvation is inchoated here, and compleated, and perfected hereafter. Rom. 6. ult: The gift of God is cternall life through Jeſu Chriſt our Lord. The word is foreign, which ſignifieth a gift flowing from Grace, or free favour. In theſe ſeverall acceptations of the word grace, we are ſaved by grace.

I might now lay downe many reaſons, for p. 72the proofe of this poynt, but thoſe, which I gave to proove, that wee are not juſtified by workes, will bee ſufficient for the confirmation of this. And when I ſhall handle the doctrine of beleiving ſome reaſons will fall in which will more fully illuſtrate this truth. I ſhall therefore for the preſent onelyonly preſent unto you a reaſon or two, and haſten to the uſe.

1 Reaſon. Firſt, it being ſuppoſed that man is a ſinner, it is impoſſible that man ſhould bee ſaved by any thing, but by the knowledge of Grace.

The Law in this particular, would not deale with us, conſidering what good hath bin done by us, but what evill. And therefore when the Apoſtle had proved, Bom. 3.23. that devout Jews, as well as prophane Gentiles, had ſinned, and come ſhort of the glory of God: he takes it for granted, as a thing undeniable and unqueſtionable, that wee are juſtified freely by his grace, through the redemption that is in Ieſus Chriſt. And if we could bring our ſelves into a ſtate of perfection, after we have once ſinned, wee could not be juſtified by that perfection in us, which is required by the Law, but ſhould be condemned for our ſinnes, and imperfections in breaking of the Law.

If a man have done good ſervice for the p. 73Common-wealth; and yet be found guilty of high Treaſon againſt the State, the Law will condemne him for the Treaſon, his good ſervice not being availeable to make ſatisfaction, to the juſtice of the Law for this Treaſon. So if it were poſſible for us to keepe the Law for a time, wee ſhould be condemned, if it can be proved that wee have broken it at any time. Acts of obedience will not make ſatisfaction for acts of diſobedience. We cannot ſatisfie the juſtice of the Law, by doing what the Law requires, if we have once broken it. If we could ſometimes doe what the Law requires us, we ſhould not be able to free our ſelves from the guilt and puniſhment for doing that, which it forbiddeth us at all times; becauſe it requireth obedience from us, at all times. And it is unreaſonable to thinke that God, if he deale with us as under the Law, and not under Grace, ſhould give us a pardon of our diſobedience, in conſideration of our obedience.

If a wife live honeſtly, as becomes a wife, ſome few yeares; if her huband finde that ſhe committed Adultery ſome yeares before the time of her honeſty & obedience, the Law takes no notice at all, that ſhe hath lived in her latter time as became a wife: but condemnes her; & ſhe muſt be divourced from her p. 74husband for her adultrous act committed before her obedience.

So if it were poſſible that wee could keepe the Law, and doe what is required in it, and live under the obedience of it, in every branch and point of it, yet if we have once broken the Law, the Law, taking no notice of our obedience would condemne us for our diſobedience. What the Roman hyſtorian ſaith of the Roman Law, that it is (dura et inexorabilis) ſevere and inexorable, it is true of Gods Law. The Law heareth no cry or begging for mercy. No man ſhall finde favour or pardon from the Law, by any acts of obedience to the Law, who hath once diſobeyed the Law.

The paying of a new debt will not make ſatisfaction to a man to whom an old debt is owing: ſo if wee could pay the debt that the Law requires for the preſent, it makes no ſatisfaction at all for our breaking it before, for our old debt.

By this conſideration, in the firſt place, it will be evident to every man who hath any ſpirituall knowledge of the purity, and juſtice of the Law, that it is impoſſible for ſinfull man to finde out any way, but the good old way of Grace, to happineſſe and ſalvation.

Secondly, wee are juſtified by grace; that God may have the glory of his grace. Man p. 75fell by pride, therefore God will not eſtate him in happineſſe but by humbling him, by bringing him upon his knees to the Throne of Grace, that he may have the glory of his grace. Naturally we are full of pride, and would riſe by that, by which wee fell: wee would be made happy by workes, as wee are made unhappy by workes. Every man that ſees himſelfe, ſees how that the whole ſtreame of corrupt nature runs this way: man will be doing, working, and acting that he may be juſtified. But God will not ſuffer ſinfull man to glory, before him in his owne workes, leaſt he ſhould looſe the glory of grace, Rom. 4.2. and therefore there is no ſalvation for us, untill wee lie downe at the doore of grace. If God enter into judgement no man living ſhall be juſtified in his ſight, Pſal. 143.2. God doth ſtop up all other waies to ſalvation, but the way of grace, that he may have the glory of his grace in juſtifing the objects and veſſells of his grace. God doth not ſo much intend mans ſalvation by grace, as his owne glory and praiſe. He formeth his people for himſelfe, that they may be happy in himſelfe, and with himſelfe, and they may ſhew forth his praiſe, Pſal. 43.21. It is the minde and pleaſure of God that every man ſhould glory in himſelfe; therefore he juſtifies and ſaves us onelyonly p. 76by that Grace which is in himſelfe. In the Lord ſhall all the ſeed of Iſrael be juſtified, and ſhall glory. And the Apoſtle when he had dicourſed of the grace of God in our election predeſtination, and adoption, doth ſweetly acknowledge that grace doth ſtreame forth unto us in all theſe particulars, that it may be to the praiſe of the glory of his grace, Epheſ. 1.5, 6. He maketh us objects of grace that he may receive from us, and wee be enabled to give unto him, the glory of his grace. All the Saints are brought forth ſtanding before the Throne, and ſinging forth this truth, Rev. 7.10. Salvation to our God which ſitteth upon the Throne, and to the Lambe. They aſcribe ſalvation not to their owne workes, merits, deſervings, or worthyneſſe, but to the grace of God and blood of the Lambe.

As earthly and groſe bodies cannot mount up to Heaven, which is a place of puritie and perfection, but they fall downe by their owne weight to the earth, unable to aſcend thether. So our works, fall downe to the ground, as unable to aſcend up to the place of Gods purity and glory to juſtifie us in his ſight; that ſalvation may be attributed onelyonly to his owne grace. And he will not juſtifie us in the court of our owne conſciences, wee ſhall not read our names written in heaven, till hee bring us p. 77from our owne workes, righteouſneſſe, performances, and endeavours, to reſt upon the ſtrong arme of his grace that we may give him the glory of his grace, in our free juſtification and ſalvation.

Thirdly, God ſaves us by Grace, becauſe if it were not by grace, it had beene needleſſe that the Lord Ieſus Chriſt ſhould have beene given to us: If it had been poſſible for man to have wrought out his owne ſalvation by his own workes, there had been no need that the Son of God ſhould have diſroabed himſelfe of his glory, and been made man like us. Why ſhould he have lived a life of ſorrow, and died a death of ſhame, had it been poſſible for us to have gotten ſalvation by our own works? Therefore the Apoſtle concludes, that if righteouſneſſe had been by the Law, then Chriſt had dyed in vaine. And thus have I opened to you, and ſhewed you the reaſons why wee are ſaved by grace. In aword now to make a little uſe of it, and ſo I ſhall conclude for the preſent.

In the firſt place, that which I have delivered concerning the eternall grace of God, ſufficiently confutes that error which is in the ſpirits of many men, who thinke that workes and actings of the creature is the cauſe of Gods love to the creature. God doth not love us, becauſe wee love him, but we love God, p. 78becauſe he firſt loved us from eternity. God doth not begin to love us, when wee are made new creatures, but God loveth us that we may be new creatures. Faith is not the Antecedent cauſe, but conſequent of election, Tit. 3.5. Not by workes of righteouſneſſe which wee have done, but according to his mercy he ſaved us, by the waſhing of regeneration and renewing of the holy Spirit. By this paſſage it is evident, that mercy doth precede regeneration, and is the cauſe of ſpirituall renovation. Vocation and juſtification by faith doe follow predeſtination, if Paul ſpeake the truth, Rom. 8.30. Whom he did predeſtinate, them he alſo called: and whom he called them he alſo juſtified, and whom he juſtfied them he alſo glorified. God loved us when wee had no beings in our ſelves, or among any creatures, to aſſure us that he did not love us for any thing in us, there being nothing at all in us when God firſt loved us.

The love of God is not like the love of man, man loves ſomething which he ſees lovely but God ſees nothing in the object which he loves, but all the motives and arguments lie in the boſome and breaſt of God, which move him to love his creature. Man cannot love before he have ſome lovely object propoſed to him, but God loves before we have either being or holineſſe: Wee beleive in God, love him, and p. 79are made lovely before him in time, becauſe he loved us before all time. The man ſpiritually wiſe doth ſee his happyneſſe wrapt up in the eternall bowells of Grace, and laid up in the everlaſting boſome of unchangeable love for him. Fond therefore is there conceit, ſhallow there apprehenſion, and underſtandings dull, who beleeve that any thing done, or beleeved by the creature in time, can be the primary cauſe of the creatures ſalvation, to whom grace was given for ſalvation from eternity 2 Tim. 1.2. &c.

This doctrine of free grace doth overthrow and annihilate the wiſdome of the wiſe, the learning of the learned, the righteouſneſſe of him who is moſt righteous, and a ſtranger to grace. The naturall man with his beſt ſight ſeeth not a righteouſneſſe beyond the righteouſneſſe of his own righteouſneſſe. As the wiſdome of the ſpirit, is fooliſhneſſe to the naturall man; ſo the wiſdome of the fleſh is fooliſhneſſe with God. Though there be a ſpirit in a man by which he may have great knowledge and underſtanding in the things of nature and reaſon, yet it is the ſpirit of the Almighty which giveth underſtanding, Job. 32.8. Untill this ſpirit and power from above come upon us, wee call light darkneſſe, and darkneſſe light; ſinfulneſſe purity, purity imperfection. p. 80But when this doth enter into us, all our righteouſneſſes appeare as filthy raggs, and we are made willing to reſt upon that grace for righteouſneſſe, which was given us in Chriſt Jeſus, before the world began. 2 Tim. 1.9. Then wee clearly ſee the wiſdome of God in ſhewing mercy on whom he will ſhew mercy, and having compaſſion on whome he will have compaſſion: Then we cannot but acknowledge, that it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy. Then the objections of camall reaſon are fully anſwered, the acute arguments of the wordly wiſe and learned, againſt free grace, are diſſolved, the Sophiſmes of the Antigratians are ſufficiently confuted, and we are ſaved and ſatisfied with the glorious diſcoveries of Gods eternall grace in Chriſt Jeſus.

Againe, this ſhould engage us all, that know this ſaving grace to exalt and extoll this grace of our heavenly Father. Grace apprehended by us doth oblige us unto thankfulneſſe. It is fit that they ſhould glorifie God for his grace, who ſee themſelves glorified by grace. The Prophet Iſaiah ſetteth forth this unto us Iſa. 45. laſt, In Jehovah ſhall all the ſeed of Iſrael be juſtified, and ſhall glory. He that is juſtified in the grace of Jehovah will certainly glory in the grace of Jehovah. Let us therefore p. 81glory, not in our ſelves, not in our labours, ſufferings, actings or endeavours, but in this grace of the Father, according to the advice of the Prophet Jeremiah, 9.23, 24. Thus ſaith the Lord; Let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might: Let not the rich man glory in his riches: But let him that glorieth glory in this, that he underſtandeth and knoweth me; that I am the Lord, which exerciſe loving kindneſſe, judgement and righteouſneſſe in the earth. Let our holy boaſting be in this righteouſneſſe; Let the reſolution of the ſweet Singer of Iſrael be the reſolution of every one of us Pſal. 71.16. I will make mention of thy righteouſneſſe, even of thine onelyonly. God forbid, ſaith Paul, that I ſhould glory in any thing, ſave in the Croſſe of the Lord Jeſus Chriſt. So let every good Chriſtian ſay, God forbid that I ſhould glory ſave in the grace of God; Let Phariſees and Hypocriter boaſt of their owne workes and legall righteouſneſſe. But let true Saints boaſt onelyonly of the grace of the mercifull and favourable Jebovah. What is ingenuouſly acknowledged concerning himſelfe, by Paul, 1 Cor. 15.10. By the grace of God I am what I am; may be acknowledged by all Saints. By grace wee are what we are, and therefore glory is to be given to grace. Gods gracious love was placed upon p. 82us before wee were lovely, Jer. 31.3. He loved us with an everlaſting love. He loved us when we were unlovely, when he ſaw us polluted in our blood, then was the time of his love, Ezek. 16.6.8. His grace and love hath made us lovely: what cauſe then is there, that wee ſhould glory in this grace and love? It is an excellent ſpeech of Bernard to this purpoſe (Tibi illibata maneat gloria, meum benè agitur ſi pacem habuero.) Take thou all the glory, it is enough for us, that wee have the peace. In Pſal. 130.3. the Pſalmiſt profeſſeth that if the Lord ſhould marke iniquities, no man ſhould be able to ſtand before him. If thou Lord ſhouldeſt marke iniquities: O Lord who ſhall ſtand? The interrogation is equivalent to a negation, who ſhall ſtand? that is, no man ſhall ſtand. Wee, that ſhould quickly fall to ruine, had wee no better ground to ſtand upon then our owne workes, what reaſon have we to bleſſe God for grace, who onelyonly ſtand by grace?

If we could ſtand before the judgement Seate of God, ſtanding cloathed in the menſtruous raggs of our owne workes, righteouſneſſe & performances, there were ſome ground for us to glory in our owne works: but ſeeing it is thus, that if God enter into Judgement, and deale with us by the Law, we cannot ſtand before him, therefore, let us glory p. 83onelyonly in him. With heart and tongue give him praiſe for what he hath done for thee by his grace, who haſt cauſe to be aſhamed for what thou haſt done againſt his grace. A King of France thought himſelf bound to praiſe God, that God had made him a King and not a begger. What cauſe have wee to praiſe him for his grace, who of ſinners hath made us Saints. If devout Bradford, when he ſaw a blinde or a lame man, did take occaſion to bleſſe God for the uſe of his limbes, & eyeſight, is it not conſonant to reaſon, that wee ſhould publiſh forth the praiſes of Gods grace, who hath beſtowed ſpirituall life, light, and operations upon us.

The Apoſtle hath an high expreſſion to raiſe our ſpirits, to this purpoſe, 2 Cor. 2.14. Now thanks be to God, which alwayes cauſeth us to triumph in Chriſt. When men triumph there is great joy, rejoycing and ſhow…ing. Wee are not onelyonly to rejoyce, in his Grace, but wee ſhould triumph in it. A Chriſtian may ride in a Chariott of triumph every day; he may ſee his ſinnes, curſe, hell, and damnation ſubdued, and overcome, when he beholds God, in the looking glaſſe of his owne grace. What though we have many ſinnes? yet for all this wee may triumph, becauſe the grace of God hath ſaved us from our ſinnes by p. 84Chriſt. What though wee have no works? yet wee may triumph if wee know grace, there is enough for us in the fulneſſe of grace. There is no way to peace here, or glory hereafter, but by grace. Let grace therefore be thy glory. As the Apoſtle doth double his exhortation when he exhorteth them to rejoyce, that they might double their diligence and care in practiſe of their duty, Phil. 4.4. Rejoyce in the Lord alway: and againe, I ſay rejoyce. So ſuffer me to double and treble my exhortation. Yee have nothing to boaſt in but grace, boaſt therefore: and againe I ſay boaſt in the grace of God.

God ſeemes, in the Prophet Iſaiah, to ſpeake to an Hypocriticall proud people, and he bids them bring forth their arguments, and put him in Remembrance, if there were any thing to be brought before him, for which they ſhould be juſtified, Iſa. 43.26. Let us plead together, declare thou that thou mayeſt be juſtified: As if he ſhould have ſaid. If you have any works; bring them out? uſe all your arguments, skill and Rhetoricke, ſay what you can for your ſelves to plead your juſtification. But, to convince them that they could not ſtand before him with their workes for juſtification, he puts them in minde of their ſinnes, Thy firſt Father hath ſinned, and thy Teachers have tranſgreſſed p. 85againſt me, ver. 27. to this end and purpoſe, that they ſhould believe what was promiſed in the 25th verſe, that he would blot out their ſinnes for his own ſake. So it is with us (Brethren) as we have heard. Wee cannot bring forth ſufficient reaſons and arguments to make good our ſalvation by our works. If we have nothing to comfort us but our owne works, wee ſhall have no comfort at all in his preſence. Let us therefore as we are ingaged, Trumpet out the praiſe of God, for the manifeſtation of his rich and precious grace to us in the face of Jeſus, for juſtification and ſalvation.

Thirdly, Let me exhort you to abide in the. profeſſion of grace to the end of your dayes Hypocrites may profeſſe grace for a time, but true Saints ſhall hold faſt the doctrine of grace to the end, Joh. 8.31. If yee continue in my word then are yee my Diſciples indeed. Paul and Barnabas exhorted the religious Proſelites of Antioch, Acts 13.43. foreign, to continue, or abide in Grace, Looke up to God for grace and power according to his promiſe to enable you, to hold faſt the truth of his grace. Let not the wiſe and learned of the world, cryed up for godlineſſe, Religion, and devotion, draw you from this grace of God.

We live in dangerous, in perilous times, and p. 86there were never ſuch underminers of grace, as have appeared in theſe ſinfull dayes, ſome that deny the Lord that bought them: But let us not be diſcouraged, becauſe ſome, who have profeſſed grace, have fallen from their profeſſion, to fancy frothy Notions, Anti-Chriſtian abſurdities, and Familiſticall ſpeculations. Conſider rather what the Apoſtle affirmeth 1 Cor. 11.19. that there muſt be Herſies, foreign, it is needfull that there ſhould be ſuch, that they which are approved may be made manifeſt. The Divell hath his Chapalines, as well as God his Miniſters and Embaſſadors. As ſome ſhall bee ſent of God to hold forth grace for the converſion of ſinners, to the righteouſneſſe of the juſt: So ſome will vent there blaſphemous conceits and curſed impoſtures to pervert men to deſtruction. If the good God ſow good ſeed, the wicked one will ſow Tares among the wheate. Mat. 13.24.

When the Goſpel is preached with, power there are multitudes come to the profeſſion of it, but after a while many of theſe fall to philoſophicall fancies, fooliſh dreames, vaine fables, and idle ſpeculations, loathing the plain Goſpel, the heavenly Manna, as the Iſraelites did the Manna that came downe from Heaven, this wee begin to finde by experience: But let not this ſhake us from our ſtedfaſtneſſe p. 87in the profeſſion of the Goſpel. God hath appointed it to be ſo. Paul was confident that after his departure from the Congregation in Miletus, grievous wolves would enter in among them, not ſparing the flock, and that of their own ſelves ſhould men ariſe, ſpeaking perverſe things, to draw away diſciples after them. Act. 20.29. If the Apoſtle were cōfident in his time that it would be ſo, when he ſaw them under the pure Diſcipline and Government of Chriſt, under the charge of thoſe Miniſters, Teachers, and Officers, whom the Lord Jeſus Chriſt appointed over them, filled with thoſe gifts of the Spirit, which were the fruit of his Aſcenſion; what wonder is it, if wee meet with the Devills, Hee-Apoſtles, and She-Apoſtles in theſe ſinfull times; who vomit forth boldly to their own ſhame, and Gods diſhonor, helliſh and peſtiferous Doctrines; for the moſt high ſpirituall Truths of the Lord Jeſus? if wee conſider what confuſion and diſorder is among the beſt of Saints now, and are enlightned to ſee our want of many ſpirituall gifts, and favours which they enjoyed, which for the preſent God doth not beſtow upon us?

Againe, Let not the Abuſers of grace cauſe you to diſlike grace, or the Doctrine of grace. By this the Divell may take great advantage againſt thee for thy hurt, thou maiſt have injurious p. 88thoughts of the grace of God, when thou eyeſt ſome who abuſe grace: but continue thou in grace, fall not from thy profeſſion, nor diſlike the preaching of it, becauſe thou obſerveſt ſome who abuſe the grace of God, turning it into wantonneſſe.

Remember that in the times of the Apoſtle, ſome Goſpel Profeſſors did walke ſo contrary to the Goſpel, that tender-eyed Paul could not ſpeake of them without teares in his eyes, whoſe end was deſtruction, whoſe God was their belly, whoſe glory was there ſhame, who minded earthly things: Phil. 3. Yet theſe vile wretches would talke of grace, and the Doctrine of Chriſt, knowing nothing rightly of grace, or Chriſt; And Jude doth acquaint us with ſome in his time, that were crept in unawares, turning the grace of our God into laſciviouſneſſe. And he ſaith that they, were ordained to this condemnation, (foreign,) written downe long before to this condemnation, ſo the word ſignifieth: for as God hath appointed ſome to ſalvation, ſo he hath appointed ſome to damnation; and theſe urgodly men are of the number of the damned. We wonder to ſee a generation of men ſprung up among us, that make nothing of Chriſt or the Father: wee wonder to ſee men undervaluing and vilifying the grace of God, neglecting all Chriſtian p. 89duties, and denying the word of God to be the word of God. But it was ſo in the Apoſtles times, there were ſuch crept into their Congregations: and why ſhould it ſeeme a ſtrange thing unto us, that it is ſo now in theſe dayes of Babyloniſh confuſion and Egyptiandarkneſſe, ſeeing it was ſo in the bright dayes of light, in which the Apoſtles lived, who Prophecyed that in theſe latter dayes perilous times ſhould come, and men ſhould depart from the faith? That wee may not ſtumble in our Chriſtian race at theſe abuſers and ſcandalizers of grace, let us know that grace is grace though men abuſe it: think not, that grace is not grace becauſe it is abuſed: but know that the true doctrine of grace may and muſt be abuſed by wicked and ungodly men. As the ſpider ſucks poyſon where the Bee ſucks honey: So where the Saints ſuck ſweetneſſe and honey, the wicked and ungodly men ſuck poyſon. Where the godly fetch all their joy and comfort, delight and refreſhment, there wicked men meet with their ruine and deſtruction.

The wayes of Gods truth and grace are right, and the juſt and faithfull ſhall walke ſafely in them but the tranſgreſſors ſhall fall therein, Hoſea. 14.9. Marke the place and what God ſpeaketh. In the ſame way in which the Saint doth walke to ſalvation the wicked ſhall ſtumble p. 90and fall into condemnation.

A Libertine hearing the doctrine of Grace ſucks nothing but his bane from it. Though the word be the ſavour of life unto life to them that believe; yet is it the ſavour of death unto death to ſome, 2 Cor. 2.16. I remember one ſaith of Medicaments, that if they be given by a skilfull Phyſitian, they are the helpfull hands of God (auxiliares dei manus) but if by one that is unskilfull, they are poyſon. So the doctrine of grace, when it is skilfully applyed, when the Spirit of God teacheth us to make a right uſe of it, it is the power of God to ſalvation, as the Apoſtle ſaith, I am not aſhamed of the Goſpel of Chriſt, which is the power of God to ſalvation, to every one that believeth, Rom. 1.16. But when it is unskilfully applyed, when the fleſh only makes uſe of this doctrine of grace, and there is not the ſpirit of God to teach us to make a right uſe of it, wee turne it into venome and wee are poyſoned to our deſtruction. But let us not be offended at the doctrine of Chriſt for this. It hath bin ſo formerly, it is ſo and will be ſo. Nevertheleſſe let us continue in the grace of God, and looke up to God that wee may continue in it.

I have one worde now to ſpeake unto thoſe, who for the preſent are not apprehendors p. 91and partakers of this grace, and ſhall conclude for this preſent: You ſee it is onelyonly by grace that you are ſaved; it is only grace that brings ſalvation to the ſonnes and daughters of men: Therefore, if God hath convinced you that you are ſinners; now is the day of grace: now is the day of ſalvation. I will ſhew a ſhort and compendious but a true way to happineſſe, happy are all you that beleeve what is brought to your eares this day concerning Gods free grace. God promiſed to meet his people at the mercy-Seate Exod. 25. which was a type of Chriſt, and wee can never meet with God to the ſalvation of our ſoules, but by meeting with his grace in the Lord Jeſus. The Law is the miniſtery of death, it is the Goſpel of grace which is the miniſtery of life and ſalvation; Looke therefore beyond the Law, which is a miniſtery of condemnation, 2 Cor. beyond thy own righteouſneſſe, which is impurity to the eye of Juſtice, beholding thee under the Law: beyond thy ſelfe, who art an object of miſery, horrour and confuſion, and by a ſpirituall eye of Gods owne making, behold his grace in Chriſt for loſt and undone ſinners. Hearken to what God ſpeakes to thee, he invites thee, exhorts thee, and beſeecheth thee to be reconciled: he tells thee that thou canſt not be juſtified by thine owne workes, p. 92but by his free grace, that thou art not to be ſaved by what thou haſt done, but by what Chriſt hath done and ſuffered. Though thou haſt broaken the Law: Jeſus Chriſt hath kept it. He is the end of the Law for righteouſneſſe, for every one that beleeveth in and by the grace of God. Behold God ſtanding at the doore of thy heart in the Miniſtery of the Goſpel of grace and ſalvation, let the doore of thy hears fly open unto him by beleeving, and he will feaſt thy ſoule. As Chriſt ſaid to Zacheus, ſo I may ſay to thee, who beleeveſt what I ſpeake, this day ſalvation is come into thine houſe. God is the God of grace, therefore thinke not to pleaſe him by any thing but by eyeing of his grace: Chriſt is the Sonne of grace, he came to reveale the grace of his Father: If thou wouldeſt with Simeon take Chriſt and ſalvation in thine armes, graſpe not thine owne workes for juſtification, but beleeve what is proclaymed forth to the world concerning ſalvation onelyonly by grace. The Spirit is the Spirit of grace, and if thou beleeve thou ſhalt be aſſured of, & ſealed to redemption by grace. There is no ſalvation but by grace, and no apprehenſion of grace but by beleeving, which is the next thing preſented in the Text to our conſideration. Salvation is not by working but beleeving: yee are ſaved by grace through p. 93faith. But wee muſt be enforced to let alone the fuller enlarging of this point, untill God ſhall give us another opportunity. For the preſent I have done. *⁎*