hath compassion on whom 〈◊〉 will have compassion If any ask whethâ—â— God should not have been gracious if 〈◊〉 had saved all mankind I answer Yeâ— but his grace is now more full to thoâ—â— that he saves when others are lost eveâ—â— as a Prince's grace is more full to one 〈◊〉 two Rebels whom he saves out of manâ— they being obnoxious to the Justice of thâ— Law as well as others Two things wâ—â—â— clear the meaning of this Proposition 〈◊〉 us if we duly consider them 1. That the first and last stone of thâ— building of salvation is of grace Not 〈◊〉 grace infused into us but of grace as it 〈◊〉 seated in God his free favour to the creature All the spiritual blessings which are bound up in the bundle of salvation flow from this fountain of the free and rich love and grace of God Election is of grace Rom. 11.6 There is a remnant according to the election of grace Vocation is of grace the Apostle Paul saith God called him by his grace Gal. 1.12 Justification is of grace Rom. 3.24 Being justified freely by his grace Regeneration and Adoption are of grace Eph. 1.5 Adoption is said to be according to the good pleasure of his will James 1.18 Of his own will begat he us Redemption is said to be according to the riches of his grace Eph. 1.7 Hope and Faith are of grace We read of some who believed through grace and of good hope through grace Acts 18.8 2 Thes 2.16 Power against sin is from the same Rom 6.14 Sin shall not have dominion over you for ye are not under the law but under grace The New Covenant is a Covenant of grace When Adam had spent all that stock of grace he had at first it was free whether God would set him up again The giving of the Gospel is called the dispensation of the grace of God Eph. 3.2 'T is true the meritorious cause of all this was the death of Christ yet it was grace which set thy design on foot It was by the grace of God he tasted death Heb. 2.9 2. That all this Salvation is only of graâ—â— For in the Scripture grace is opposed works Rom. 4.4 To him that worketh the reward not reckoned of grace but of dâ—â— And further Rom. 11.6 he saith if it be grace speaking of Election then is iâ— more of works otherwise grace is no 〈◊〉 grace But if it be of works then is it no mâ—â— grace otherwise work is no more work Plaâ—ly setting grace and works in direct opâ—â—sition in the matters of Salvation Aâ— having said here By grace ye are saved presently adds in the next verse Not works Titus 3.5 Not by works of riâ—teousness which we have done but of 〈◊〉 mercy hath he saved us 2 Tim. 1.9 〈◊〉 hath saved us and called us not accordâ—â— to our works but according to his oâ—â— purpose and grace which he purposed Christ Jesus before the world begâ—â—â— These Scriptures give full witness to thâ— point and shew that it is only of graâ—â—â— and not of works Therefore those thâ— die in their infancy and such as repent the last hour as the Thief on the Crâ—â—â— did are saved by grace only for thâ— can do no good works If it were 〈◊〉 works it must be either of those done bâ—fore conversion or of those after it Nâ—â— of those before conversion for they 〈◊〉 but splendida peccata as some term them all a man doth in this state is not only sinful but sin it self for they are not done in faith without which it is impossible to please God Heb. 11.6 The Pharisees and the young man in the Gospel did very many good works yet they were not saved by their good works God accounts of fruits according to the nature of the root whence they spring A bad Tree cannot bring forth good fruit saith Christ Matth. 7.18 Nor yet of works after conversion for when converted they are in a great measure saved as you heard in the former Doctrine Good works are rather the effect of salvation for they are new created unto good works Eph. 2. v. 10. Besides that cannot be the ground of salvation which is it self imperfect as all their best works are And were they free from imperfection yet could they not merit salvation because whatever merits it must be proprium our own Indebitum that which we are not bound to do and proportionatum it must bear a proportion to the thing merited The best works of the best men are defective and wanting in all these for they are not their own but wrought in God and by the strength of Christ They are due to God even the utmost of their ability 〈◊〉 their bounden duty nor do finite work bear any proportion to an infinite rewarâ— The doings and sufferings of the be therefore can be no causes of salvation for they can never be accepted but by thâ— Righteousness of Christ and not for aâ—â— thing in them or their works meretoâ—ously He hath made us accepted in thâ— Beloved Eph. 1.6 and therefore salvation is to the praise of the glory of hâ—â— grace as it is in that verse Some wiâ—â— say salvation is promised as a rewarâ— Heb. 11.26 but not a reward of debâ— but of free bounty The gift of God is eternal life Rom. 6. ult You will say Gloâ—â— is the Crown of Righteousness but thaâ— is only in respect of God's promise anâ— Christ's purchase You will say Aâ—â— works wholly excluded from the state oâ— salvation Nothing so only excludeâ— from being the causes of salvation They are via regni not causa regnandi as some speak Some from what hath been said may grow slighty in good works and neglect them Luther is reported to complain in his time that if he commended good works to men some would do them as if they would set up a Ladder to climb to Heaven by them if he extolled the free grace of God as the grand cause of salvation and acceptance with God they would lay aside good works or be very negligent and formal in them But let us remember that though salvation be not of good works yet they ought to be done because it is the will of God we should be zealous of good works Titus 2.14 We are created in Christ unto good works which God ordained we should walk in them They that have believed in God should be careful to maintain good works Titus 3.8 Faith without works is dead Let our Light so shine before men that they may see our good works c. Mat. 5.16 Good works if neglected a man cannot be saved yet are we not saved for them they are good companions which make our journey more comfortable yet our company do not carry us And though salvation be not for them yet God rewards every man according to them and will not suffer any good work to be lost but will abundantly reward it Here I might assign Reasons why salvation is of grace I
will name but one because that is hinted at here namely to exclude boasting that no flesh may glory in God's presence Not of works lest any man should boast saith the Apostle that all men may walk humbly with God and glory in him alone and hence he saith Rom. 3.27 Boasting is excluded By what Law by the Law of works Nay but by the Law of faith The Use follows Vse 1. Is Salvation of grace and only of grace Then here we see how eviâ— and dangerous it is to seek to be saved by or for our good works No man can be saved who neglects them yet no man is saved for them they are not the cause of salvation but grace alone The Moralist will plead he hath been no drunkard no unclean person no unjust dealer the Hypocrite will attempt every good work in shew and appearance at least and the profane person purposeth to be better and to do better thus meâ— think to be saved by their works Those also that are troubled they can do nâ— more good works and not troubled for want of the knowledge of the grace of God and for want of his Spirit assisting to every good work Are you not those that may say some of you that you have found sweetness from your good works and deeds when you have been inlarged in them rather than from the sense of the rich and free grace of God When you have done them well then you are comforted but if dead and distracted in them then discouraged and cast down what do these things shew but that we seek salvation by works Some cannot endure to hear of the sinfulness of their good works of the raggedness of their own best Righteousness Thus did the Pharisees they could not endure Christ should pull up the Bridge upon which they hoped to go to Heaven these think to be saved by their good works whereas we should say We serve God because his free and rich grace invites and though imperfections cleave to our works yet we expect not salvation by them but we appeal to the rich and free love and grace of God to save us To go about to claim salvation by works is to take away the heart and life of the Gospel A man may as soon think to get over a deep River upon the shadow of a Tree that grows by it as get to Heaven by his good works This very thought mars and poisons all if thou thinkest to be saved by them it is very doubtful whether thou dost not run the very hazard of thy salvation be thy doings never so good The Gospel is a Doctrine of the utmost self-denial it draws men to good works in respect of performance and then draws them off from good works in regard of dependance O thâ—â— we could learn this great Mystery Vse 2. Suffer the word of Exhortation in a few brief particulars 1. Leâ— us learn to study the rich and free gracâ— of God more and to grow in the knowledge of it for it is by grace we are saved The right knowledge of it strike down all presumption and engageth to duty and service Men dare not sin thaâ— grace may abound or turn this grace into wantonness but will abhor it it is the presumptuous man that abuseth and despiseth grace and makes use of it to neglect a holy life and walking in good works 2. Let all be encouraged to seek salvation by grace Thou mayeâ—â— not say or think thou canst not be saved because thy sins are many and great for we read of the manifold grace of God to take away thy manifold past and present sins 1 Pet. 4.10 And where sin abounded grace did much more abound Rom. 5.20 Look for salvation in this way and here is hope for thee It is a speech unbecoming any to say The God of grace never intended any thing of grace for me Seek it humbly as Beggars that cannot compel an Alms Seek it with hope waiting patiently on the Lord and by no means say and think there is no hope for thee Grace can save whom it will it justifies the ungodly not in but from their ungodliness and what ground hast thou to conclude against thy self For a Soul to say If I were so holy I could then cast my self upon grace it destroys the nature of grace Remember that sweet promise Job 22.29 He will save the humble person Put thy self into the arms of grace and thou wilt find the sweetness of it There is no Soul here this day but for ought I know may come to be saved by this grace if the fault be not his own thinking he may live in his sin and walk after his ungodly lusts and yet rest on grace to save him Shall we continue in sin that grace may abound God forbid Rom. 6.1 Better it were salvation had never been offered to us than that either we be found refusers or abusers of it and so meet with the sorest destruction 3. Let all God's People know and do their duty in answer to this grace Mourn for your sins against the Lord because grace shall reign notwithstanding all your sins as the Apostle shews Rom. 5. ult Strongly desire the perfection of salvation attribute all to grace as Paul did he pressed forward towards the mark Phil. 3.14 And though he laboured more than others yeâ— he saith it was not he but the grace oâ— God which was with him 1 Cor. 15.10 Set the Crown upon the head of grace aâ— they Zech. 4.7 cried Grace grace Reâ—â— upon grace for the consummating salvation and act in some resemblance to thiâ— way of God He saves you freely do you serve him freely and do you continue to own profess and believe in this grace persevering in all those things that accompany salvation till you be fully possessed of it Doct. 3. That the Faith through which we are saved is not of our selves but is thâ— gift of God Or thus The work of Faith to Salvation is not of humane operation but oâ— divine donation Here are three things to be cleared 1. That those that are saved by grace are yet saved through faith 2. That this work of faith to salvation is not of themselves 3. That it is thâ— gift of God Of these in order Branch 1. Those that are saved bâ— grace are yet saved through faith or iâ— the way of believing The Text is express for it So the Commission runs that Christ gave his Apostles Mar. 16.15 16 He saith to them Go ye into all the world preach the Gospel to every creature He that believeth shall be saved he that believeth not shall be damned As many as were ordained to eternal life believed Whom God hath appointed to salvation as the end he hath ordained to faith as the means We are of them that believe to the saving of the Soul saith the Apostle Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of faith The adversative conjunction shews that Apostacy and Faith cannot stand together
courâ—â—ous carriage while they are pleased but 〈◊〉 you cross and vex them a little how 〈◊〉 lent and outragious are they in their â—â—gry passions Like the troubled Sea â—â—â—ing out mire and dirt raging waves of â—â—ea foaming out their own shame O â—he unbecoming words and actions that â—ill come from them Hence when God â—ould discover men he brings upon them 〈◊〉 day of trouble 4. To make them useful to others â—ereby he furnishes them with experienâ—es of his power love and goodness that â—hey may be able experimentally to enâ—ourage and comfort others with what â—hey themselves have found in a day of â—â—ouble Hereby they are taught to symâ—â—thyize with others that lie under inward â—â—oubles sense of guilt apprehensions of â—rath the fiery Darts of Satans temptatiâ—ns long and sore desertions combates â—ith strong corruptions They that never â—â—lt these troubles cannot pity and comâ—â—ssionate others that are under them He â—â—at hath endured the misery of those â—â—ute diseases the Stone or Gout he can â—â—est tell how to pity those that are under â—â—em Christ himself submitted to suffer 〈◊〉 temptations that he might be able â—â—om his own experience to succour them â—â—at are tempted Heb. 2. ult So expeâ—â—enced Christians are the best and most â—â—le comforters of others in a day of â—â—ouble none so able to advise and help â—â—em in trouble as these are they can give experimental counsel and comfoâ—â— and this is one great end why they haâ—â— been exercised with such troubles tâ—â—â— they may impart and communicate thâ— experiences to others And blessed aâ—â— they who are thus found to improve thâ—â— troubles Vse 1. Of Information in a word 〈◊〉 God brings a day of trouble upon his oâ—â— people Then let others know that 〈◊〉 hath worse things in reserve for theâ— This is expressed in the verses before 〈◊〉 Text and after it especially the 2d aâ—â— 8th verses The Lord revengeth and 〈◊〉 furious the Lord will take vengeance 〈◊〉 on his Enemies and he reserveth wraâ—â— for his Adversaries Those that seek 〈◊〉 thrust him beside his Throne that oppâ—â—â— his Worship contemn his Word peâ—â—cute his People and say we will not haâ—â— this man to reign over us bring hitâ—â—â— these mine Enemies will he say one dâ—â— and slay them before me Luke 19.27 Such as return by true and lively repâ—â—tance shall not find him thus furious 〈◊〉 gracious As for others he hath wrath 〈◊〉 store treasures of wrath against the 〈◊〉 of wrath laid up for them Their preâ—â—â—vation for a time is but a reservation 〈◊〉 that wrath to come If God useth 〈◊〉 Pruning-knife for his own Trees if they grow out of order what shall be done to a Bramble to a Thistle O where shall the sinner and the ungodly appear What shall be the end of them that obey not the Gospel as the Apostle speaks 1 Pet. 4.17 18. Vse 2. Of exhortation in two or three things 1. Let not Gods people censure themselves nor others judge unrighteously of them because of the troubles and adversities they meet with To say they are none of Gods people but wicked and hypocrites This is to write 〈◊〉 false Commentary upon Gods people and â—is dealings with them for in all ages â—hey have been great sufferers When â—ome supposed the Galileans whose blood â—ilate mingled with their Sacrifices and â—hose on whom the Tower of Siloam fell â—nd slew them to be sinners above all â—hose in Galilee and in Jerusalem because â—hey suffered such things Christ tells â—hem No it was nothing so Luke 13. â—he five first verses but except they reâ—ented they should all likewise perish When Jobs three friends had branded him â—r a wicked Hypocrite because of his â—â—eat and grievous troubles Job would â—old fast his righteousness and not let his integrity go Job 27.4 5. He coâ—â— appeal to God himself and say Job 10. â—â— Thou knowest that I am not wicâ—â— And God determines the business on Jâ—â—â— side against his Friends and was 〈◊〉 angry with them for their ungrounâ— and rash Censures of him Therefore none Judge hardly of themselves oâ—thers but wait the issue 2. 〈◊〉 Gods people expect and prepare foâ— day of trouble Let not a careless seâ— frame of Spirit possess them for it is only because man is born to troubâ—â— the sparks fly upward that they are â—â—ject to it but also because God hath 〈◊〉 special manner designed them to a suâ—â—ing lot Provide therefore for a Râ—â—â— day Deny your selves and be readâ— take up the Cross and that daily 〈◊〉 9.23 Who knows whether a Câ—â—â— may not gather upon us that shall dissâ—â—â—â— in a shower of Blood Now then 〈◊〉 good laying up in store a good foundâ—â—â—â— against the time to come A stock of graâ—â— a stock of experiences a stock of promâ—â—â— will do well in such a day 3. Let 〈◊〉 people carry it well in and under any of trouble that befals them in the Wâ—â—â— That is Humbly Humble your sâ—â—â—der the mighty hand of God 1 Pet. 〈◊〉 Thankfully for when it goes ill it 〈◊〉 have been much worse It is of the Lords mencies we are not consumed said the Church in a day of great trouble then upon her Lam. 3.22 Why should a living man complain Alive and complain out of Hell and complain this ought not so to be but in the greatest trouble here to be thankful we are cast into the bottomless Pit of Ruine as our sins deserve Patiently let patience have its perfect work in us when we can possess nothing here if by faith we can possess God and in patience possess our own Souls then when we are as having nothing we shall still possess all things Happy are we if troubles shall thus discover graces Then will God be glorified thereby and these are his great ends in exercising us with trouble Spices smell not much till they are beaten but then are very fragrant If when God puts us into the Morâ—ar and beats us with the Pestel of afflictions our Spikenard send out its savour it is a blessed fruit and effect of trouble And to say no more let us carry it prayerfully in the time of our adversity This hath been the practise of good men Lift up thy prayer for the remnant that is left was the Message of Hezekiah to Isaiah Chap. 37.4 And this was his own practise he went up to the house of the Lord Spread Rabshakehs reviling Blasphemous Letter before him and praâ—â—ed I called upon the Lord in my trouble saiâ—â— David Psal 116.3 4. This is it God haâ—â— commanded and hath also promised 〈◊〉 liverance to his people upon it Psâ—â—â— 50.15 Call upon me in the day of troubâ—â— I will deliver thee As David said of Gâ—ahs Sword so let me say of prayer theâ—â— is no means like it Some in their troâ—bles murmure against God quarrel wiâ—â— second causes laying the cause here aâ—â— there and in stead of praying fall a cursâ—â— and swearing It is common and easy do thus