one of our performances—I mean, in the judgment of the law—even mixing
iniquity with those things which we hallow unto the Lord. “For from
within, out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolishness; all these
evil things come from within, and defile the man” (Mark 7:21-23). Now
what can deliver the soul from these but grace? “By grace ye are
saved.” QUEST. V.—WHAT MIGHT BE THE REASON MOVED GOD TO ORDAIN AND
CHOOSE TO SAVE THOSE THAT HE SAVETH BY HIS GRACE, RATHER THAN BY ANY
OTHER MEANS?
I come now to answer the fifth question; namely, to show why God saveth
those that he saveth by grace, rather than by any other means.
First. God saveth us by grace, because since sin is in the world, he
can save us no other way; sin and transgression cannot be removed but
by the grace of God through Christ; sin is the transgression of the law
of God, who is perfectly just. Infinite justice cannot be satisfied
with the recompence that man can make; for if it could, Christ Jesus
himself needed not to have died; besides, man having sinned, and
defiled himself thereby, all his acts are the acts of a defiled man;
nay, further, the best of his performances are also defiled by his
hands; these performances, therefore, cannot be a recompence for sin.
Besides, to affirm that God saveth defiled man for the sake of his
defiled duties—for so, I say, is every work of his hand—what is it but
to say, God accepteth of one sinful act as a recompence and
satisfaction for another? (Hag 2:14). But God, even of old, hath
declared how he abominates imperfect sacrifices, therefore we can by no
means be saved from sin but by grace (Rom 3:24).
Second. To assert that we may be saved any other way than by the grace
of God, what is it but to object against the wisdom and prudence of
God, wherein he aboundeth towards them whom he hath saved by grace?
(Eph 1:5-8). His wisdom and prudence found out no other way, therefore
he chooseth to save us by grace.
Third. We must be saved by grace, because else it follows that God is
mutable in his decrees, for so hath he determined before the foundation
of the world; therefore he saveth us not, nor chooseth to save us by
any other way, than by grace (Eph 1:3,4; 3:8-11; Rom 9:23).
Fourth. If man should be saved any other way than by grace, God would
be disappointed in his design to cut off boasting from his creature;
but God’s design to cut off boasting from his creature cannot be
frustrated or disappointed; therefore he will save man by no other
means than by grace; he, I say, hath designed that no flesh should
glory in his presence, and therefore he refuseth their works; “Not of
works, lest any man should boast.” “Where is boasting then? It is
excluded. By what law? of works? Nay; but by the law of faith” (Eph
2:8,9; Rom 3:24-28).
Fifth. God hath ordained that we should be saved by grace, that he
might have the praise and glory of our salvation; that we should be “to
the praise of the glory of his grace, wherein he hath made us accepted
in the Beloved” (Eph 1:6). Now God will not lose his praise, and his
glory he will not give to another; therefore God doth choose to save
sinners but by his grace.
Sixth. God hath ordained, and doth choose to save us by grace, because,
were there another way apparent, yet this is the way that is safest,
and best secureth the soul. “Therefore it is of faith, that it might be
by grace; to the end the promise [the promise of eternal inheritance,
(Heb 9:14-16)] might be sure to all the seed” (Rom 4:16). No other way
could have been sure. This is evident in Adam, the Jews, and, I will
add, the fallen angels, who being turned over to another way than
grace, you see in short time what became of them.
To be saved by grace supposeth that God hath taken the salvation of our
souls into his own hand; and to be sure it is safer in God’s hand than
ours. Hence it is called the salvation of the Lord, the salvation of
God, and salvation, and that of God.
When our salvation is in God’s hand, himself is engaged to accomplish
it for us. 1. Here is the mercy of God engaged for us (Rom 9:15). 2.
Here is the wisdom of God engaged for us (Eph 1:7,8). 3. Here is the
power of God engaged for us (1 Peter 1:3-5). 4. Here is the justice of
God engaged for us (Rom 3:24,25). 5. Here is the holiness of God
engaged for us (Psa 89:30-35). 6. Here is the care of God engaged for
us, and his watchful eye is always over us for our good (1 Peter 5:7;
Isa 27:1-3).
What shall I say? Grace can take us into favour with God, and that when
we are in our blood (Eze 16:7,8). Grace can make children of us, though
by nature we have been enemies to God (Rom 9:25,26). Grace can make
them God’s people which were not God’s people (1 Peter 2:9,10). Grace
will not trust our own salvation in our own hands—“He putteth no trust
in his saints” (Job 15:15). Grace can pardon our ungodliness, justify
us with Christ’s righteousness; it can put the spirit of Jesus Christ
within us, it can help us up when we are down, it can heal us when we
are wounded, it can multiply pardons, as we, through frailty, multiply
transgressions.
What shall I say? Grace and mercy are everlasting. They are built up
for ever. They are the delight of God. They rejoice against judgment.
And therefore it is the most safe and secure way of salvation, and
therefore hath God chosen to save us by his grace and mercy rather than
any other way (Isa 43:25; Rom 3:24,25; Isa 44:2,4; Psa 37:23; Luke
10:33,34; Isa 55:7,8; Psa 136; 89:2; Mal 3:18; James 2:13).
Seventh. We must be saved by the grace of God, or else God will not
have his will. They that are saved are “predestinated unto the adoption
of children by Jesus Christ to himself, according to the good pleasure
of his will, to the praise of the glory of his grace” (Eph 1:5,6).
1. But if it be his will that men should be saved by grace, then to
think of another way is against the will of God. Hence they that seek
to establish their own righteousness are such as are accounted to stand
out in defiance against, and that do not submit to, the righteousness
of God—that is, to the righteousness that he hath willed to be that
through which alone we are saved by grace (Rom 10:3).
2. If it be his will that men should be saved through grace, then it is
his will that men should be saved by faith in that Christ who is the
contrivance of grace; therefore they that have sought to be justified
another way have come short of, and perished notwithstanding, that
salvation that is provided of God for men by grace (Rom 9:31-33).
3. God is not willing that faith should be made void, and the promise
of none effect; therefore they of the righteousness of the law are
excluded: “for if the inheritance be of the law, it is no more of
promise, but God gave it to Abraham by promise” (Rom 4:14 Gal 3:18).
4. God is not willing that men should be saved by their own natural
abilities; but all the works of the law which men do to be saved by,
they are the works of men’s natural abilities, and are therefore called
the work of the flesh, but God is not willing that men should be saved
by these, therefore no way but by his grace (Rom 4:1; Gal 3:1-3; Phil
3:3).
Eighth. We must be saved by grace, or else the main pillars and
foundations of salvation are not only shaken, but overthrown—to wit,
election, the new covenant, Christ, and the glory of God; but these
must not be overthrown; therefore we must be saved by grace.
1. Election, which layeth hold of men by the grace of God, God hath
purposed that that shall stand—the election of God standeth sure;
therefore men must be saved by virtue of the election of grace (Rom
9:11; 2 Tim 2:19).
2. The covenant of grace, that must stand—“Brethren, I speak after the
manner of men. Though it be but a man’s covenant, yet if it be
confirmed [as this is, by the death of the testator, (Heb 9:16,17)] no
man disannulleth, or addeth thereto”; therefore man must be saved by
virtue of a covenant of grace (Gal 3:15).
3. Christ, who is the gift of the grace of God to the world, he must
stand, because he is a sure foundation, “the same yesterday, to-day,
and for ever”; therefore men must be saved by grace, through the
redemption that is in Christ (Isa 28:16; Heb 13:8).
4. God’s glory, that also must stand; to wit, the glory of his grace;
for that he will not give to another; therefore men must so be saved
from the wrath to come, that in their salvation praise may redound to
the glory of his grace.
Ninth. There can be but one will the master in our salvation; but that
shall never be the will of man, but of God; therefore man must be saved
by grace (John 1:13; Rom 9:16).
Tenth. There can be but one righteousness that shall save a sinner; but
that shall never be the righteousness of men, but of Christ (therefore
men must be saved by grace), that imputeth this righteousness to whom
he will.
Eleventh. There can be but one covenant by which men must be saved; but
that shall never be the covenant of the law, for the weakness and
unprofitableness thereof; therefore men must be saved by the covenant
of grace, by which God will be merciful to our unrighteousnesses, and
our sins and iniquities will remember no more (Heb 8:6-13).
POSTSCRIPT.
A few words by way of use, and so I shall conclude.
THE FIRST USE.
First. Is the salvation of the sinner by the grace of God? Then here
you see the reason why God hath not respect to the personal virtues of
men in the bringing of them to glory. Did I say, personal virtues? How
can they have any to Godward that are enemies to him in their minds by
wicked works? Indeed, men one to another seem to be, some better, some
worse, by nature, but to God they are all alike, dead in trespasses and
sins. 20
We will, therefore, state it again—Are men saved by grace? Then here
you may see the reason why conversion runs at that rate among the sons
of men, that none are converted for their good deeds, nor rejected for
their bad, but even so many of both, and only so many, are brought home
to God as grace is pleased to bring home to him.
1. None are received for their good deeds; for then they would not be
saved by grace, but by works. Works and grace, as I have showed, are in
this matter opposite each to other; if he be saved by works, then not
by grace; if by grace, then not by works (Rom 11). That none are
received of God for their good deeds is evident, not only because he
declares his abhorrence of the supposition of such a thing, but hath
also rejected the persons that have at any time attempted to present
themselves to God in their own good deeds for justification. This I
have showed you before.
2. Men are not rejected for their bad deeds. This is evident by
Manasseh, by the murderers of our Lord Jesus Christ, by the men that
you read of in the nineteenth of the Acts, with many others, whose sins
were of as deep a dye as the sins of the worst of men (2 Chron 33:2,13;
Acts 2:23,41; 19:19).
Grace respecteth, in the salvation of a sinner, chiefly the purpose of
God; wherefore those that it findeth under that purpose, those it
justifies freely, through the redemption that is in Jesus Christ. At
Saul’s conversion, Ananias of Damascus brought in a most dreadful
charge against him to the Lord Jesus Christ, saying, “Lord, I have
heard by many of this man, how much evil he hath done to thy saints at
Jerusalem; and here he hath authority from the chief priests to bind
all that call on thy name.” But what said the Lord unto him? “Go thy
way, for he is a chosen vessel unto me” (Acts 9:13-15). This man’s
cruelty and outrage must not hinder his conversion, because he was a
chosen vessel. Men’s good deeds are no argument with God to convert
them; men’s bad deeds are no argument with him to reject them. I mean,
those that come to Christ, by the drawings of the Father; besides,
Christ also saith, “I will in no wise cast” such “out.” (John 6:37-44).
Second. Is the salvation of the sinner by the grace of God? Then here
you see the reason why some sinners, that were wonderfully averse to
conversion by nature, are yet made to stoop to the God of their
salvation. Grace takes them to do, because grace hath designed them to
this very thing. Hence some of the Gentiles were taken from among the
rest; God granted them repentance unto life, because he had taken them
from among the rest, both by election and calling, for his name (Acts
11:18; 15:14). These men that were not a people, are thus become the
people of God; these men that were not beloved for their works, were
yet beloved by the grace of God. “I will call them my people which were
not my people; and her beloved which was not beloved.” But their minds
are averse. But are they the people on whom God doth magnify the riches
of his grace? Why, then, they shall be, in the day of his power, made
willing, and be able to believe through grace (Psa 110:3; Rom 9:25;
Acts 18:27). But doth the guilt and burden of sin so keep them down
that they can by no means lift up themselves? Why, God will, by the
exceeding greatness of that power by which he raised Christ from the
dead, work in their souls also by the Spirit of grace, to cause them to
believe and to walk in his ways (Eph 1:18-20).
Paul tells us, in that epistle of his to the Corinthians, that it was
by grace he was what he was—“By the grace of God I am what I am,” says
he, “and his grace which was bestowed upon me was not in vain” (1 Cor
15:10). This man kept always in his mind a warm remembrance of what he
was formerly by nature, and also how he had added to his vileness by
practice; yea, moreover, he truly concluded in his own soul, that had
not God, by unspeakable grace, put a stop to his wicked proceedings, he
had perished in his wickedness; hence he lays his call and conversion
at the door of the grace of God—“When it pleased God,” says he, “who
separated me from my mother’s womb, and called me by his grace, to
reveal his Son in me” (Gal 1:15,16). and hence it is, again, that he
saith, “He obtained grace and apostleship”; grace to convert his soul,
and the gifts and authority of an apostle, to preach the gospel of the
grace of God.
This blessed man ascribes all to the grace of God. 1. His call he
ascribes to the grace of God. 2. His apostleship he ascribes to the
grace of God. 3. And all his labour in that charge he also ascribes to
the grace of God.
This grace of God it was that which saved from the beginning. 1. Noah
found grace in the eyes of the Lord, and was therefore converted and
preserved from the flood (Gen 6:8). 2. Abraham found grace in the sight
of the Lord, and therefore he was called out of his country (Gen
12:1,2). 3. Moses found grace in the eyes of the Lord, and therefore he
must not be blotted out of God’s book (Exo 33:12,17).
Neither may it be imagined that these men were, before grace laid hold
on them, better than other men; for then they would not have been saved
by grace; grace should not have had the dominion and glory of their
salvation. But, as Paul says of himself, and of those that were saved
by grace in his day, “What then? are we better than they? No, in no
wise; for we have before proved both Jews and Gentiles that they are
all under sin” (Rom 3:9). So it may be said of these blessed ones; for
indeed this conclusion is general, and reacheth all the children of
men, Christ Jesus alone only excepted. But,
Third. Is the salvation of the sinner by the grace of God? Then here
you may see the reason why one backslider is recovered, and another
left to perish in his backsliding.
There was grace for Lot, but none for his wife; therefore she was left
in her transgression, but Lot was saved notwithstanding. There was
grace for Jacob, but none for Esau; therefore Esau was left in his
backsliding, but Jacob found mercy notwithstanding. There was grace for
David, but none for Saul; therefore David obtained mercy, and Saul
perished in his backsliding. There was grace for Peter, but none for
Judas; therefore Judas is left to perish in his backsliding, and Peter
is saved from his sin. That text stands good to none but those that are
elect by grace—“Sin shall not have dominion over you; for ye are not
under the law, but under grace” (Rom 6:14).
It will be said, repentance was found in one, but not in the other.
Well, but who granted and gave the one repentance; The Lord turned, and
looked upon Peter; he did not turn and look upon Judas; yea, the Lord
told Peter before he fell that he should follow him to the kingdom of
heaven, but told him that he should deny him first; but withal told him
also he should not let his heart be troubled, that is, utterly
dejected, for he would go and prepare a place for him, and come again
and receive him to himself (John 13:36-38; 14:1-3). That is a blessed
word of God, “The steps of a good man are ordered by the Lord, and he
delighteth in his way. Though he fall, he shall not be utterly cast
down; for the Lord upholdeth him with his hand” (Psa 37:23,24).
THE SECOND USE.
My second use shall be to them that are dejected in their souls at the
sight and sense of their sins.
First. Are they that are saved, saved by grace? Then they that would
have their guilty consciences quieted, they must study the doctrine of
grace.
It is Satan’s great design either to keep the sinner senseless of his
sins, or if God makes him sensible of them, then to hide and keep from
his thoughts the sweet doctrine of the grace of God, by which alone the
conscience getteth health and cure; “for everlasting consolation, and
good hope” is given “through grace” (1 Thess 2:16). How then shall the
conscience of the burdened sinner by rightly quieted, if he perceiveth
not the grace of God?
Study, therefore, this doctrine of the grace of God. Suppose thou hast
a disease upon thee which is not to be cured but by such or such
medicines, the first step to thy cure is to know the medicines. I am
sure this is true as to the case in hand; the first step to the cure of
a wounded conscience is for thee to know the grace of God, especially
the grace of God as to justification from the curse in his sight.
A man under a wounded conscience naturally leaneth to the works of the
law, and thinks God must be pacified by something that he should do,
whereas the Word says, “I will have mercy and not sacrifice: for I am
not come to call the righteous, but sinners to repentance” (Matt 9:13).
Wherefore thou must study the grace of God. “It is a good thing,” saith
the apostle, “that the heart be established with grace”; thereby
insinuating that there is no establishment in the soul that is right
but by the knowledge of the grace of God (Heb 13:9).
I said, that when a man is wounded in his conscience, he naturally
leaneth to the works of the law; wherefore thou must therefore be so
much the more heedful to study the grace of God; yea, so to study it as
rightly, not only in notion, but in thy practices, to distinguish it
from the law. “The law was given by Moses, but grace and truth came by
Jesus Christ” (John 1:17). Study it, I say, so as to distinguish it,
and that, not only from the law, but from all those things that men
blasphemously call this grace of God.
There are many things which men call the grace of God, that are not.
1. The light and knowledge that are in every man. 2. That natural
willingness that is in man to be saved. 3. That power that is in man by
nature to do something, as he thinketh, towards his own salvation.
I name these three; there are also many other which some will have
entitled the grace of God. But do thou remember that the grace of God
is his goodwill and great love to sinners in his Son Jesus Christ; “by
the which” good “will we are sanctified, through the offering of the
body of Jesus Christ once for all” (Heb 10:10).
Again; when thou hast smelt out this grace of God, and canst
distinguish it from that which is not, then labour to strengthen thy
soul with the blessed knowledge of it. “Thou therefore, my son,” said
Paul, “be strong in the grace that is in Christ Jesus” (2 Tim 2:1).
Fortify thy judgment and understanding; but especially labour to get
down all into thy conscience, that that may be “purged from dead works,
to serve the living God.”
[Second.] And to enforce this use upon thee yet further, consider, a
man gets yet more advantage by the knowledge of, and by growing strong
in, this grace of God.
1. It ministereth to him matter of joy; for he that knows this grace
aright, he knows God is at peace with him, because he believeth in
Jesus Christ, who by grace tasted death for every man; “by whom also we
have access by faith into this grace wherein we stand, and rejoice in
hope of the glory of God” (Rom 5:2). And indeed what joy or what
rejoicing is like rejoicing here? To rejoice in hope of the glory of
God, it is to rejoice in hope to enjoy him for ever, with that eternal
glory that is in him.
2. As it manifesteth matter of joy and rejoicing, so it causeth much
fruitfulness in all holiness and godliness. “For the grace of God that
bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and
godly in this present world” (Titus 2:11,12). Yea, it so naturally
tendeth this way, that it can no sooner appear to the soul, but it
causeth this blessed fruit in the heart and life. “We ourselves also
were sometimes foolish, disobedient, deceived, serving divers lusts and
pleasures, living in malice and envy, hateful, and hating one another.
But after that the kindness and love of God our Saviour appeared”—what
then? Why then, he that believeth, being justified by his grace, and
expecting to be an heir according to the hope of eternal life, is
“careful to maintain good works” (Titus 3:3-8). See also that in Paul’s
epistle to the Colossians—“We give thanks,” says he, “to God and the
Father of our Lord Jesus Christ, praying always for you, since we heard
of your faith in Christ Jesus, and of the love which ye have to all the
saints, for the hope which is laid up for you in heaven, whereof ye
heard before in the word of the truth of the gospel; which is come unto
you, as it is in all the world; and bringeth forth fruit, as it doth
also in you, since the day ye heard of it, and knew the grace of God in
truth” (Col 1:3-6).
3. The knowledge of, and strength that comes by, the grace of God is a
sovereign antidote against all, and all manner of delusions that are or
may come into the world. Wherefore Peter, exhorting the believers to
take heed that they were not carried away with the errors of the
wicked, and so fall from their own steadfastness, adds, as their only
help, this exhortation—“But grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ” (2 Peter 3:18).
(1.) Suppose it should be urged, that man’s own righteousness saveth
the sinner; why, then, we have this at hand—God “hath saved us, and
called us, not according to our works, but according to his own purpose
and grace, which was given us in Christ” &c. (2 Tim 1:9).
(2.) Suppose it should be urged, that by the doctrine of free grace we
must not understand God’s extending free forgiveness as far as we have
or do sin; the answer is—“But where sin abounded, grace did much more
abound: that as sin hath reigned unto death, even so might grace reign
through righteousness,” through the justice of God being satisfied by
his Son, “unto eternal life” (Rom 5:20,21).
(3.) Suppose it should be urged, that this is a doctrine tending to
looseness and lasciviousness; the answer is ready—“What shall we say
then? Shall we continue in sin, that grace may abound? God forbid. How
shall we, that are dead to sin, live any longer therein?” for the
doctrine of free grace believed is the most sin-killing doctrine in the
world (Rom 6:1,2).
(4.) Suppose men should attempt to burden the church of God with
unnecessary ceremonies, and impose them, even as the false apostles21
urged circumcision of old, saying, Unless you do these things, ye
cannot be saved; why, the answer is ready—“Why tempt ye God, to put a
yoke upon the necks of the disciples, which neither our fathers nor we
were able to bear? But we believe that through the grace of the Lord
Jesus Christ we shall be saved, even as they” (Acts 15:1,10,11). But
not to enlarge, 22
[Third.] This doctrine, “By grace ye are saved,” it is the only remedy
against despairing thoughts at the apprehension of our own
unworthiness; as,
1. Thou criest out, O cursed man that I am! my sins will sink me into
hell.
Answ. Hold, man; there is a God in heaven that is “the God of all
grace” (1 Peter 5:10). Yet thou art not the man of all sin. If God be
the God of all grace, then if all the sins in the world were thine, yet
the God of all grace can pardon, or else it should seem that sin is
stronger in a man penitent, to damn, than the grace of God can be to
save.