AS this Great and Blessed Apostle was Eminently carried forth in Magnifying the Riches of God's Free Grace, in all his Epistles, so was he in a Superlative manner in this to the Ephesians, which in general may be called (by the Apostle's own Direction) his Knowledge in the Mystery of Christ, Chap. 3 Ver 4.

In the Two First Chapters, he discourses of Election, the foun­dation of every Believers happiness; shewing the freeness of God's grace, in saving his people by Christ, Gentiles as well as Jews

In the Third Chapter, he recapitulates or repeats his Do­ctrine to the Church of Ephesus, begging, that they may have the sense, use, and comfort of it, in those troublesom times, into which the Churches were soon cast.

[Page 10]In the Three last Chapters, he exhorts them to all holy Du­ties, as best suiting with that holy Doctrine he had delivered; and if in these Church-rending Times, this blessed Apostle were consulted withal, as such a famous Oracle deserves, we should be more free from that Soul destroying Errour of Arminianism on the one hand, and from that Spirit of Prophaneness, which turns the grace of God into Wantonness on the other hand.

In this Chapter of the Text, the Apostle shews, first, what we are by nature, [...]. 3. [...] 5. [...].3.2. scil. dead in Trespasses and Sins. Secondly, What we are by grace, that is, saved as Firebrands, pluck't out of the burning, snatch'd or delivered out of a State of Nature, and placed or set over into the Kingdom of Grace. Thirdly, Here is what Grace makes, viz. fruitful in good Works. By Grace are ye saved through Faith, and that not of your selves, it is the gift of God The Apostle having in the aforegoing Verses, shewed the Ephesians, now quickned in Christ, what they were by nature, and giving every one of them to understand withal, that God did only thus, for the manifestation of the glory of his rich grace; supposing, that they would thus conclude, if God hath done all for us out of our selves in Christ, if there is nothing but his rich grace that may glory, then it seems all our Salvation is of grace. This conclusion the Apostle readily grants, and lays down this Apostolical Doctrine more at large, so as he pulls down every thing which would advance it self against this great truth of God; and this he does, by laying down the true causes of our Salvation, positively in this 8th verse, By Grace are ye saved.

Secondly, By rejecting in the Verse following, the false sup­posed Causes, negatively, not of Works, we shall give you the Explication of the Words, and so come to a Doctrinal Observa­tion. By Grace are ye saved.

Grace is put sometimes for the Favour of God, sometimes for the Effect of God's Favour in us, when the Apostle says, Not I, but the grace of God in me. Here it is to be understood of the rich grace in God out of us, which only stands in love, good-will, and kindness in Christ, and Works, and the new Creature, which is the life of Grace, are afterwards executed. Now the [Page 11] favour of God is Two-fold; First, a more common and inferiour Grace: Secondly, a more special rich Grace, not Grace derived from the Law, but Rich Gospel Grace, in which the New Testament, with all the Benefits of it, have their Foundation. We are Saved; there is a double Salvation for Man: God is the Saviour of all He Saves, Man and Beast, but He is in an especial manner, the Saviour of them that Believe. Now this Salvation is to be considered two Ways, either as begun, or compleat. Now He speaks roundly and fully of our Salvation, from beginning to the ending, as the Context clears against all Exception. By Grace are ye Saved, through Faith. Faith is considered two Ways, the one absolutely in it self as a Virtue, and a Radical Virtue, the other in Relation to Christ. Thus we are here to under­stand it, Faith on Christ. Christ now believed on, and Faith which is through Him, are equipotent, of equal Force, taken both as one. Faith therefore notes Christ applied in us by Belief; these two you may see ranked under Grace, as which can only stand with it, Rom. 3.24. we are Justified freely, by His Grace. The Apostle comes to prevent the Corruption of Man thus surmising that if we are to be Saved by Faith, then something is to be given to us; why? because we, of our own free will Believed no; tho of Faith, yet you can't chal­lenge any thing, because it is not from any strength in you, by which you Believed, but the Lord, He bestowed this upon you, He drawed you, or you could never have Believed, and therefore the Apostle adds, it is the Gift of God. Whatsoever we can do, it is not to be trusted upon, nor rejoyced in, be­cause it is of God; and this is your bounden Duty, Ver. [...] as being Created to this very purpose. That which we are not of our selves, we must not boast our selves, as deserving the same, but our Salvation is not of our selves, it is of God. Whatsoever you are, you are it of God, His Grace makes you to differ, and there­fore we have no Cause or Matter to trust upon, or rejoyce in, not of your selves, not by reason of any desert of Graces in us, or good Works that come from us, as is Confirmed in [Page 12] the Verse following. Ver. 9. So then what we may collect and ga­ther by way of Doctrine or Observation, is this,

Doct. That the Free Grace of God, or God's Free Favour, is the Ground of our Salvation; and the Reasons why God will Save his by meer Free Grace, and undeserved Favour, are these.

Rea. 1. First, That in the Ages to come He might shew the ex­ceeding Riches of His Grace, in His Kindness towards us, through Christ Jesus; and that this is the very Reason the Apostle himself produces, to Confirm the Doctrine of Sal­vation by Grace, clearly appears, by comparing the fifth Verse with the Seventh. God Saves His by meer Free Grace, and undeserved Favour, because He will make way for the Manifestation of the exeeeding Riches of his Grace to after Ge­nerations. Which Grace would have lain hid, and never have been admired and esteemed, if we were to be Saved ei­ther in whole, or in part, by our own Performances: if the Saints (as a Holy Man of God was wont to say) were not Saved by Free Grace, by meer Grace, and nothing else, they would make but poor Musick in Heaven, for they would be rea­dy to ascribe the Praise due to the Riches of God's Grace, to their own good Works, and look upon their Performances, as their Saviours; they would look upon what they have done, as the procuring Cause that brought them thither; and then you may easily imagine, their would be but cold Singing before the Throne of God, but little setting forth of the Riches of his Grace, to lay Salvation upon any other Basis, besides the Free Grace and Favour of God would be to fru­strate the principal end of Man's Salvation, namely, the Glory of God's Grace, which Attribute of all the rest, he will not have Eclipsed, nor Intrenched upon, 'tis so Divinely Sacred, as not to admit the least Humane touch, for which very Cause the Lord hath so contrived that blessed Design of his Glory, That all boasting is shut out, and no Flesh suffer­ed to Glory in his Presence. But if any thing in the Creature be intituled to the Causalty of Salvation, Cor. 1. Flesh will glory, and instead of excluding Man's boasting, Grace it self will [Page 13] be excluded, which is far from a Glorifying of it, as is plain from Rom. 11.6.

So that this is one Reason why God will Save His by Free Grace, and undeserved Favour, because He will make way for the Manifestation of the Riches of his Grace, to after Generations, that they may be Admirers of it, and rely upon it.

Secondly, A Second Reason why God will Save His by meer Free Grace and undeserved Favour is, because He will ut­terly Exclude Works. Grace and Works being Inconsistent in the Cause of Salvation; the Scripture is very wary and cautelous of admitting any thing as a Co-Partner with Grace in this Matter, the design of which is to take us off from Leaning on the Graces in us, or good Works that come from us; and that God takes this way in Saving His People, is very clear and evident, from that Weighty and Soul-Re­freshing Scripture, 2 Tim. 1.9. Who hath Saved and Called us, with an Holy Calling, n t according to our Works, but ac­cording to his Purpose and Grace, which was given us in Christ Jesus, before the World began. Whence it doth undeniably appear, That it is not from any thing in us, but God's Fa­vour, which doth work all for us. Now that this may shine the clearer, let us consider the difference between the Covenant of the Law, and of the Gospel. For the First, there was the Grace of God in this, that He would stoop so low, as to Contract a Covenant with Man, of Righteousness and Life; when a l that Man could do, were Offices due for that which he had already received in his Creation. But first, this Covenant was not stricken, or made up, in a Mediator. Secondly, this Covenant was not to be performed for any other, but for the Righteousness which should have been found in our selves. Thirdly, we should in this Covenant have procured the Blessings of God unto our selves; so that though there was Grace in a large Sense, that God would enter into Covenant, when He was not [...], yet [...] consider, that in the Gifts inherent in us by Creation, [...] [Page 14] founded, that for our Righteousness and Works we should have had the things covenanted applied; that we should then have procured these things. Here is Grace, that God entered into Co­venant, but it is not Rich, Free Grace, because Man, if He had stood, might have challenged his Justification and Life, as a Debt due for his performances, not as a meer gift from Grace. But now the Lord does all of Grace.

For, First, The Foundation of our Righteousness and Life, he hath made out of us in his Son Jesus Christ.

Secondly, The Lord, for his Christ apprehended by us, per­forms all things, not for any thing in us, but for his Christ. He does not make us procurers of those things, but, in Christ, does himself prepare them for us, that our Rejoycing might be in him. In this there is Grace, yea and Rich Gospel Grace, that God doth covenant in the Mediator, that He bestows his Pre­cious Son upon us, and reveals him to us, and does for him, make us partakers of Righteousness and Life. Here is Grace, othergates Grace than that under the Law; for that required inherent Righteousness, as that which alone could Justify us. This Rich Grace Pelagians, Arminians, Free-willers, &c. are strangers too, they are unacquainted with the Grace of the New Covenant; for this is not that Rich Grace, because God having pardoned our Sins, does give us the graces of His Spirit, that we might be Righteous, and Live; for if this were all, that we are saved; And First, of Grace, because God undeservedly hath given those Graces which makes us Righteous and deserve Salvation: Then Adam thus standing might be saved by Grace, because those deservings were given him of the Grace of God; So that the point is very clear, that God in the Riches of his Free Grace and Favour doth justify us. 2.11. The Grace of God bringing Salvation unto all Men, hath appeared: So that the meer Grace of God, not excited by any works but working of its own accord, hath the whole stroke in the matter of our salvation, and this is what was well known in the time of the Old Testament, The Lord having declared him­self [Page 15] a God, Gracious to whom he would be Gracious, Exod. 33.19. and God will thus save his (in a way of excluding works) because his Glory is most dear unto him: He has said, Isa. 42.8. He will not give it to another. God will have no Co-partner with him in the work of salvation, he hares and abhors that Arrogance and Impu­dence in Man, in going about to Intrude something of his own, so be sharers with him in that Great work; and there­fore God doth so save us, to the barring and shuting out of Works, and so work in the business of our Salvation, that Man may have no matter of rejoycing out of God, Who doth all this work in himself out of man, that whoso rejoyceth might re­joyce in the Lord, according to that of the Apostle, He that Glorieth, let him Glory in the Lord. Notwithstanding, 1 Cor. 1. ult. all which we readily joyn with, and bow before the Apostles assertion, That they which believe, Tit. 3.8. ought to maintain good works. Grace does not exclude works in the way of salvation, only when they are brought in as Co partners, or joynt causers thereof, and in this case they are to be wholly ex­cluded. Grace being the true and only cause of our salvati­on, and works (if right and truly good) will always be ready to own their Original, and to keep in their own place, where also they will appear most amiable and be most service­able.

But Thirdly, a third Reason, Rea. 3d. why God will save his by meer Free Grace and undeserved favour, why Free Grace is the ground of their salvation, Is, because it could not consist with the wisdom and goodness of God, to found the salvati­on of his People on a failable bottom, which it must be said to be if dependent on any thing besides his unchangeable Grace and Love, for whatever it was that salvation had be­ing from, by that also it must be maintained. What then would have become of it, if built on that Goodness; Which is as the Morning Cloud and early dew? H [...] 6.4 God therefore build it [...] a firmer Foundation, ( Viz. His own Free Grace [...] the Creatures Goodness, even whilst in a State of Perfection, [Page 16] to be too sickle and slight a thing, to build so great a work upon.

Fourthly, a Fourth Reason, Why Free Grace is the ground of our salvation, or why God will save his by meer grace and un­deserved favour, Is, because such is the Nature and Substance of the Covenant of Grace, to give freely without being moved from any thing in Man. All that God does for those he will save, is for his Names sake, which Name is record­ed in Exod. 34.5, and 6. The Lord God, gracious and merciful. To be gracious is to do well to one that deserves ill; and if o­therwise, it wou'd be but after the Covenant of Works, or first Covenant; which yet was not faulty, or defective in it self; for it gave a Sufficiency to obtain the Benefits proposed by it; which if they had used and improved as they might, there would not have needed a Second; but the Lord foreknowing the Creatures Mutability, and consequently what need there would be of another Kind of Power and Grace than that Adam was Created with; did therefore resolve of a Second, which in Scripture is called, Tit. 1.2. The hope of Eternal Life; which God, that cannot Lye, promised before the World began. It is styled, The Covenant of Grace, not only as designing the Glory of his Grace, in the saving of Men, but as giving freely, and of Meer Grace and Favour, whatever must bring about that salvation; for where else can lie the difference between the Two Cove­nants? It cannot be in respect of the Duties injoyned by either (for Faith and Repentance are much more above the Compass of Natural Power, than to forbear the Forbidden Tree) but the differ noe lies in this, that the New Covenant consists of better Promises. And this Excellency lies in the free and absolute Engagement of God himself to invest his co­venanted ones with all things conducing to the Blessedness held forth; That is, to give to them, and work in them, whate­ver he in this Covenant requires of them. The Law shews us our Duty, but does not give strength to perform it. The Covenant of Grace does both, by writing the Law in the Heart. The Covenant of Grace runs not upon Conditio­nal, [Page 17] or failable Terms (I will [if] ye will) but Absolute and Sovereign, I will and ye shall. And further, this Covenant Gives salvation, not upon your Ingenious complyance with what it prescribes, or better Improvement of what you have in Communion with others. Such claims and pretensions the Lord disallows and often cautions against, but of Grace, that all our Hope might be in God and the Riches of his Grace; This being the nature and Substance of the Covenant of Grace, is a suffi­cient Reason, Why God will save his by meer Free Grace and Ʋndeserved favour.

The uses of the point are several. First, It is so that we are saved by meer Free Grace and undeserved favour, Then this Confutes the Error of Arminians, Free Willers, &c. In holding a Concurrence of our works. Whereas it is evi­dent, That if our Justification be of Grace, then there can be no room for any Inherent Holiness, or works of ours, to make up or Concur with it. For the Apostle makes a flat Oppositi­on between Grace and Works; otherwise Grace were no Grace; Rom. 11. they are so opposite, that like Fire and Water, they expel each other, and as one says, Grace is no more to be Accounted Grace, unless it be every way most Free. By Grace, is meant, The free favour of God, who is not moved by any thing without himself: But what he does, he does freely, without respect to Mens desert: Nay, their undesert rather is an expedient consideration in this Act of Grace. By Works we are to understand, All that self Righteousness, Goodness, or whatever else is performable by Men there, Viz Grace and Works he proves as Inconsistent as Contraries can be: Grace and Works have always clashed. To him that worketh the reward, Rom. 4.4. is reckoned not of Grace but of Debt: The setting up of the one, is the deposing of the other; it's dangerous daubing with things unmixable, and thus are Grace and Works in no wise to be mingled. If you take in any part (tho never so little) of your own performances as necessary to that be­ing justified, you forfeit the whole benefit of Gospel Grace. By Grace are ye saved, is the Language of the Text, and in [Page 18] Rom. 3.24. It is said, We are justified freely by his Grace, which word freely is very Emphatical, and is especially ta­ken up in three Cases.

First, When a Man does a thing without hope of the least profit.

Secondly, When a Man does a thing rashly or inconside­rately, but this sense is not proper here.

Thirdly, When a Man doth a thing undeservedly, nothing moving him thereunto, but much, which might lead him to the contrary, and thus it is here to be understood. For when there was nothing in us, which might procure it. Nay, much, which might Exasperate the Lord against us, even then he saved us freely of his Grace. zek. 16.6. When we were in our Blood, then he said, Live, and even then resolved to make us Eternally happy, and that against the Natural bent of our own will. leaving us to admire, that his Love should be fixed on such as we. Crying out, What are we, and what is our Fathers House, Sam. 7.18. that God should bring us hitherto? And how is it, That thou hast manifested thy self to us, and not unto the World. John 14.22.

Secondly, By way of Consolation. Is it so, that we are saved by meer Free Grace and undeserved Favour? Then this affords matter of great Comfort and Consolation to true Be­lievers; for if our Salvation be of meer Grace, and depends not on any Worth or Holiness in us, why should we fear? In­deed, if we were to be saved by what we have done, then we might be in daily despair, and indeed utterly despair. Alas! what are we unclean Wretches, that we should be of any worth in God's sight, [...] 25.5, 6. before whom the Stars are unclean? Yea, the Stars are unclean in his sight; How much less Man, that is a Worm, and the Son of Man, which is a Worm? Alas! what are the best Performances of such poor Creatures, [...] 15.15, when it is said, The Heavens are not clean in his sight? Nay, He charges his Angels with Folly; [...] 4.8. How much more Abominable and Filthy is Man, which drinketh up Iniquity like water; as at the 16th of the 15th of Job. Oh! what is our Holiness [Page 19] but as a Menstruous Clout; and our Righteousness, not Righte­ousness in this or that Act, but our Righteousnesies, all of them, and the best of them are but as silthy Rags.

But now, seeing it is not of him that willeth, Isa. 64.6. nor of him that runneth, but in God that sheweth, we may boldly accept, and confidently trust in this Free Grace of God. Rom. 7.16. We are to bear our selves upon it, altho as of our selves we are unworthy of it: For why should we put away this Rich Grace held forth and offered to us? Why should we not chearfully embrace it, and re­joyce in it, especially since it hath appeared unto all, and God, without respect of Persons, makes tender of it to the poor, base, despised ones of the World, as well as to the Rich, Mighty and Noble.

And let it be observed, That it is not a true Humility, but a sottish Pride, to put away, and Judge our selves unworthy of this salvation, whereof it hath pleased God, in the Riches of his Grace, to esteem us worthy; therefore let it be your work to Rely upon, and Rejoyce in this Grace and Favour, against all the Suggestions of Satan and your own Heart, touching your Weakness and Ʋnworthiness; and let not these ore whelm you, but rather plead them as the occasions, by which Grace will be manifested, and shew it self to be what it is. Thus did Paul, who when speaking of Christ's dying for sinners, says, 2 Tim. 1.1 of whom I am chief. Thus David, Psal. 25.1 Luke 15.1 in begging the pardon of his sins, says, for they are great. Thus the Prodigal, I have sinned against Heaven, and before thee. Here is no mention of any Worthiness, or Towardliness in them above others. No, there is none of this Stuff in any of their Pleas; they quit all that to rely on Free Grace, and meer Mercy; they knew, that to look for Salvation from any thing on this side, that would be to forsake a Living Fountain, and rest on a Cistern, a broken Ci­stern; and feeding themselves with Dreams and Fancies, which when they a woke, would leave them hardly bestead and hungry; and therefore would by no means sit down under the shadow of that Gourd.

[Page 20] Ʋse 3. Thirdly, Is it so thao we are saved by Free Grace, and undeserved Favour? Then, by way of Exhortation, be stir­red up to Two Things:

First, To be Adorers of it. And,

Secondly, Endeavour a walking suitable to it.

And First, Is it so that we are saved by meer Grace? Then magnifie and adore the Matchless Love of God in the disco­very of his rich Grace to any of your Souls. It is rich mercy that God would not betrust us with salvation in our own keeping, but has laid it on the sure Foundation of his own Grace, but the mercy is heightned, and so might our Praise in that, God has not only done thus for us, but also revealed it to us. Oh! The heighth and depth of this Love, that what has been hid from Ages, and is at this day hid from Millions of Souls, should be revealed to such worthless Creatures, that others should be left groping in their Natural Darkness, seeking for help and find none; And that God should make our way so clear, is a mercy we can never admire enough: Alas! Had we a Thousand Hearts, and every heart cut into Ten Thousand Peices, and every peice capable of Admiring and Adoring this Love, it were all too little. But then,

Secondly, As we must be adorers of it, so we must endea­vour a walking suitable to it, where we Read, That the Grace of God bringing salvation, hath appeared unto all Men; We see what Lesson it teaches, [...]. 2.11.12. That denying Ʋngodliness and worldly Lusts, we should live Soberly, Righteously and Godly in this present World. Beware of turning the Grace of God into wantonness, when Ministers Preached up the Riches of Gods Grace, don't think it is to bolster you in your Sins, but that by a Sense of the Riches of Gods Grace, your hearts might be drawn out, to walk worthy of it unto all pleasing, as the Apostle expresses it. Pos. 1.10. If it have not this effect, then hear your dreadful Doom, that thou art yet in the Gall of bitterness and bond of Iniquity, And have (as the Apostle told Simon Ma­gus) Neither Lot nor part in this matter. [...]. 8.21.23. Tho salvation is made sure to us by Grace, Yet self-denial and duely walking, is [Page 21] what we must press after, as the matter of our Imployment in this Life, and as that which clears up our further hopes of salvation by Grace in another.

And altho we are saved by Grace, yet let us not sin that Grace may abound. Let us take heed of that, for that would be a horrid conclusion. To take encouragement to sin from the Freeness of Gods Grace, would be a ba [...]e requital. Salvation by Grace, requires another Guess kind of requital, than this; a requital of the highest Love, Gratitude and Obedience, that can be manifested. Any Ingenious Spirit must needs confess, that it is highly base and ingrate to requite Evil for Good, seeing we are saved by rich free Grace, and meer Mer­cy.

Let the Apostles Exhortation to the Romans prevail with you; I beseech you therefore, Brethren, by the Mercies of God, Rom. 1 [...] that you present your bodies a Living Sacrifice, holy, accept­able unto God, which is your Reasonable Service. Oh! be in­treated by that matchless mercy of Free Grace, that you don't trample upon God's Love; but seeing we have such Promi­ses of Life and Salvation by Grace, be Honouring of it, in a walking suitable to it. Oh, who would Abuse Love, by ta­king Liberty from the Freeness of God's Grace to sin! Who a­mong you is not ready to blame Judas for betraying so good a Master? And who would not abhor the Conspiracy of such a Subject, whose Life his Prince hath spared of meer Grace? The Prophet Ezra argues thus with the People, Ezra [...] after their Deliverance out of Bondage; Seeing that our God hath pu­nished us less than our Iniquities deserve, should we again break thy Commandments? Let us Reason thus with our own Souls, seeing God, in the Riches of his Grace, is inclined to save such a worthless Creature as I am, and to bring me to the Glory and Dignity of Saints and Angels, shall I go on to sin against such Endearing Love as this? Some (says an Holy Man of God) please themselves with a strange kind of Doctrine, such as never entred into the mind of God, That seeing they are saved by [Page 22] Grace. they may live as they list, in Rebellion to God and Godli­ness, following Iniquity with greediness, and yet go to Heaven. Certainly had God opened such a Gap to Wickedness, He could never have justly complained of the Deluge of Impiety that overflows the World. Far be it from the Holy God, whose Purity abhors Impiety, to allow such Licentiousness. No, no, God's Aim in the Large Discoveries of his Grace, is to make you and I, and every Soul in Love with it, and to fall down in highest Adoration before it; For when the Soul is truly made sensible of the Free Grace of God in Christ, it makes that Soul cry out in Joseph's Language, Gen. 39 9. Oh, how shall this Soul, thus saved by Grace, dare to sin against the God of all Grace! Oh that this might be the continual Frame of our Souls, that the God of Grace may have no Cause to complain of us, as of Israel, Deut. 32.6. Do ye thus requite the Lord, O Foolish People and unwise?

HAving finished the former part of the Text, wherein we have proved the Doctrine of Salvation by Grace, we come to see the way God takes in conveying this Salvation down to us (through Faith) By Grace are ye saved through Faith, That is, as I told you in the Explica­tion of the words by Christ, believed on, or Faith on Christ; for you must always take it with the object, we are not to place Righteousness in our Act of believing, for by our be­lieving, we add nothing to our justifying Righteousness, but do only apply it as wholly derived from Christ alone, John [Page] 5.12. He that hath the Son hath Life, We are not to take up our Standing partly in the Act of Faith, and partly in the Ob­ject of faith, making up (as a Holy Man now with the Lord, was wont to say, a Righteousness partly from our selves and partly from Christ. But we are by Faith to go out of our selves unto Christ, for our whole, sole and Justifying Righteous­ness. The Scripture does not ascribe our Justification to the Act, but wholly to the Object of Faith; not to our believing, but to Christ believed, &c.

Now Faith being thus taken, with the Object, we may hence note, by way of Doctrine, or Observation,

That the Free Grace of God, and Faith, may stand to­gether.

They don't one take away the other. Faith hath been al­ways Requisite, as the the Instrument, to apprehend and take Christ our Righteousnoss, that so we might in God's sight be Justified. This (as the Apostle tells us) the Scripture plainly holds forth. [...] 12. The Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ, might be given to them that believe. And it is said, God so loved the World, that he hath given his only begotten Son, that whosoever believeth on him, should have Everlasting Life. [...] 16. Where we see Faith to be brought in as the Instrument, without which, neither the Pro­mise can be appropriated, nor Salvation attained. When the Jaylor cryed, Sirs! what must I do to be saved? You hear what Answer is given to the Question, Believe on the Lord Je­sus Christ. [...] 30, And therefore, as the Righteousness of Christ hath been bestowed upon Men, so it is true, That Faith hath been all along appointed as the Receiver thereof. Faith, as one well notes, is our Modus Habendi; it is the Way and Means by which we come to have God and Christ, and an Interest in Salvation by Grace. We cannot have the Son but by Faith, nor be in Christ but by believing.

[Page 25]but here some may object (what I have already said) namely, That the grace of God cannot stand with any thing in man, how then may such say, can it stand with Faith? I answer, It is true, that the grace of God does not brook any thing inhe­rent in man, and of man, and yet notwithstanding may well agree with faith, for faith is not of man, no not in man by nature; for says the Apostle, all men have not faith, 2 Thes. 3.2. but it is only in Renewed Men and Women, and in them as a gift of meer grace.

2dly. Faith does not justifie as it is an inherent quality in us, but as it apprehends Christ Jesus the Redeemer, 1 Cor. 3.30. who is made of God to us, Wisdom, and Righteousness, and Purity: God does not justifie us because of any antecedent act of Faith we have lying by us, and which we could produce as a price (as it were) and a meritorious means of our Justi­fication: God justifies us by working Faith in us, and there­fore the Apostle says, it is of faith, Rom. 4.16. that it might be of grace; thus you see that Faith is not at all prejudicial to the free grace of God: And this is not the only Reason, because that faith is given of grace, for then all the gifts of the Holy Ghost might come likewise into the Article of Justification.

For, 3dly. Faith receives only, and shews to God, that righteousness of Christ which God hath given, ond only for that thing received, and not for the receiving that it seeks to be justified. Oh that these great Truths (which are the fundamental Points in our Religion) were more advanced by Ministers, and admired by Hearers.

4thly. Faith receiving Christ, stands with the free grace of God, because it is of Grace that the believing soul, lay­ing hold on Christ, is justified; for the Law knows not this Righteousness, but bids us bring one of our own; it is therefore of the Lords grace that we have faith to lay hold on the Righteousness of his Son: so that it is clear that the free grace of God and faith may stand together; hence by way of Use it is so, that free grace and faith may stand to­gether, and that faith is (tho' not our righteousness) yet of [Page 26] singular use and excellency, in that it apprehends the righteous­ness of Christ, and for that righteousness seeks to be justified; Oh then magnifie and adore the free grace of God for this gift; if it had not been for faith, Christ and our souls would have never met, we had never tasted any preciousness in him, nor have been led out in desires after him: Oh there­fore be bowing your selves before the Lord for the gift of Faith bestowed on you, tho withheld from others.

But 2dly, Seeing faith, tho it be instrumental, yet it is not causal in the matter of our Justification; let this reprove those who would put in claim for justification on account of their faith, as if that were materially or influentially causal of Justification: Faith it self (as it is the Believers Act) comes under the notion of a work, it may be necessa­ry therefore to consider what part it is that faith holds in this matter, lest whiles we exclude works as inconsistent with grace (I mean as a procuring cause of our Salvation) we make a work of faith; it is the Office or Work of Faith to make the soul live wholly on the fulness of another, and to get emptied of it self, to apprehend that righteousness by which grace justifies, therefore such are highly reprovea­ble who presume upon coming to God with price in their hand, they never truly received the gift of Faith, for that comes empty handed to God, and leads the soul to God as a forlorn worthless Creature, looking for justification and salvation from nothing on this side the free grace of God. True faith moulds the soul into the frame of spirit old Ja­cob was when he cried, Gen. 32.10. I am not worthy of the least of all thy mercies, it bows down under a sence of its own nothingness, which is fixed upon Christ's fulness.

But 3dly. It is so, that faith (though not causal) is very instru­mental in the matter of justification and salvation. Oh then, as ever you would suck and be satisfied with the breasts of her conso­lations: [...]sa. 66.11. as ever you would see any beauty or loveliness in faith, or reap comfort and satisfaction by the abundance of faith; beg earnestly that God would strenghen your faith, imitate the [Page 27] man in the Gospel, who cried, Lord, I believe, Mark 9.23. help my unbe­lief, q. d. Lord, I cannot hold it, my faith will fail if thou put me not under thine everlasting Arms. You know refle­ction upon sin, and sinful practises oft raises a very great Storm in the Soul: Now as ever you'd have this Tempest becalm'd, be frequently entreating God to strengthen your faith, whereby you may couragiously confide in the wise and faithful conduct of our skilful Pilot, the Lord Jesus, who himself steers at Helm, that he may (as he has undertaken) set us safe a shore in the Haven of Eternal Happiness. By grace are we saved through faith. Hence I note, that God's grace does so save, that first we must be true Believers; it is Believers alone that partake of grace; grace and faith must not be severed in the matter of salvation; God so lo­ved the world as to give his only begotten Son, that whosoever believed on him, they and no other, are to have everlasting life. Look, as in the Covenant of the Law, do this and live, no deed no life; so in this Covenant of the Gospel, where­in the Lord promises for Christ to pardon sin, to justifie, to accept to eternal life; here it may be said, no faith no por­tion in the promises of God, in the grace of God in Christ Jesus; for look, as Plaisters unapplied, so is Christ unbe­lieved on; God doth so save us (sinners in our selves) that first he makes us (through Christ applied) righteous and worthy of salvation, worthy in regard of his just acceptati­on, seeing that the Lord doth so justifie us of grace, that we are also made just in the Redemption, we learn to view and contemplate on that admirable Mistery of Reconciling Ju­stice and Mercy in Christ; here we see how Gods Justice and Mercy accord in one. First There is all Justice in respect of Christ, whose Soul felt the Indignation of God in that ex­tremity, that his Body touched therewith sweat as it were great drops of Blood, who was wrackt and broken even with cruel Torments by the hand of God for our sins, Phil. 2.8. and was humbled even to that death of the Cross. 2dly. There is all Mercy to us, it is Mercy, High Rich Mercy, that the [Page 28] satisfaction of Christ should be ours, that all he did should be accounted as done by our selves; and then, Oh what Rich Mercy is it, that Christ the satisfier should be given and bestowed upon us, this is Mercy with a witness, our Souls may cry, Oh, the heighth and depth of this matchless Mercy; but I pass on. By Grace ye are saved through Faith, and (that not of your selves) hence I note, that nothing which we are or do, does merit our salvation, or is a cause procuring it unto us: The Apostle counts all his indwelling Righteousness, Phil. 3.7, 8. conformable to the Law, Dross and Dung, that which was not fit to be trusted in, nor accounted of. Oh, what can this Righteousness do, which is in us as Wa­ter in a muddy Channel; you must needs confess there is little power in that to work salvation (which if the strength of God should not for his mercies sake uphold) it would be quenched uncessantly; we have nothing in us to merit salvation, the best of our performances being at­tended with a great deal of sin and weakness. Here some will object, and say, If nothing of ours can merit or procure salvation for us, why then does God promise life everlasting to works, as if ye mortifie the deeds of the flesh, ye shall live; if ye sow to the spirit, ye shall reap of the spirit life everlasting. I Answer, There are some Conditions simply conditional, that may very well stand with grace. First, Such are those Conditions, wherein men only intreating, we promise and undertake to do a matter, or bestow a kindness on them; as go with me to such a Place, and you shall partake of such Pleasures or Profits; or come to me such a day, I will give you such a sum of mony; where is Merit in this case: A Beggars receiving an Alms, argues no merit in the Recei­ver, but meer grace in the Donor: We count that he who only receives a Benefit, he doth nothing for it, it comes freely: Indeed he doth somthing naturally in recei­ving, but nothing morally by way of merit for the thing received.

[Page 29]But Secondly, There are other Conditions which have the Reason of a Meritorious Cause, as when Men don't only intreat or desire, but deserve upon Contract what is promised; as do my work well, and I will pay you faithfully. Of this kind are these Cenditions contain'd in the Law; Do this and live. As for those in the Gospel, they are only bare and simple Conditions; which deserve nothing, yet must intercede and precede the bestowing of Eternal Life.

Again some Object, That Life Everlasting is a Reward, and that Rewards are deserved. I answer, All Rewards are not due upon, nor given for Desert; there is a Reward given by Grace; for the Apostle says, To him that worketh the Reward is counted not of Grace, but of Debt: Intimating, that some often receive very Liberal Rewards, only upon the Free Grace and Favour of the Giver; and a Reward of Grace imports thus much, that what Reward Men have of God, even upon the Account of their best Services, it is but a Gratuity, no Debt upon Desert. But it may be further objected, That which is given according to Works, is de­served by Works; therefore so is Eternal Life. I answer, That indeed which is given according to Works, as the meritorious Causes thereof, that may well be said to be de­served by Works; but now Eternal Life is not so given, but is bestowed according to Works, as they are Testimo­nies of our Faith, whereby we rest and rely alone on Christ for Life and Salvation; and for whose sake only believed on, they expect Eternal Life. From these Objections we learn to see the Pride and Arrogance of Mankind; who, when they come to deal with God, would have a Value put upon their own Performances; we would have a Value put upon every thing; upon our Coming, upon our Asking, upon our Believing. As if Christ was beholding to us for our accepting of him: So naturally fond are we of resting upon any thing that looks like our own Performances. Ah Sirs! how little a hole will Self-Righteousness creep in? How fain would we have somewhat, whereof to Glory. But,

[Page 30] Ʋse 2. Secondly, Hence we also learn to see how our Reli­gion magnifies the Grace of God, and debases Man to mani­fest Tokens of the true Religion. For that Religion which sincerely defends the Grace of God, and only rejoyces in the Advancement of that; not in the setting up the Works of prov'd Man so pernicious to the Glory of God, which pulls down the Pharisaical Feathers, wherewith Men pride them­selves, and so exalt Grace, and the Freeness of it, as not da­ring to thrust in any thing of their own, whereby to lessen his Glory, but willingly ascribing all to his Free Grace, and Undeserved Favour. This only is the true Religion, and this is what we now own and Preach, and shall Triumph in in the great Day. [...]se 3. But Thirdly, seeing it is so, that Works are no way a procuring Cause of our Salvation, then hence lets be exhorted to renounce all our good Duties whatsoever; our Praying, Weeping, Fasting, let's no way sacrifice to our own Net, but reject all those, in regard of resting on them, as Causes of our Salvation. It is not of our selves, says the Apostle, no, nor of any we can do, in the 9th. of Deuteronomy 4. and there the Lord strictly charges the Chil­dren of Israel concerning this very thing; Say not in thine Heart, for my Righteousness the Lord hath brought me in to pos­sess the Land. The Lord abhors the naming our Righteous­ness before him, as a Cause of our Salvation; he'll have us pass all over to the Free Grace of God in Christ, confessing all our Righteousnesses to be as filthy Rags, and esteeming them as Dross and Dung, to win Christ; desiring with the Apostle, To be found, [...]. 3.9. not having our own Righteousness, which is of God by Faith. By Grace are ye saved thro Faith, and that not of your selves. It is the Gift of God; we are now come to the last Clause; it is the Gift of God. Hence note by way of Do­ctrine, that Salvation is matter of Free Gift, not desert Christ's Language to his Disciples, is a Confirmation of the Point; Fear not, [...]ke 12.32. little Flock, it is your Fathers good pleasure to give you a Kingdom. He does not say they were to have it upon desert, but the Father out of his Grace and good Pleasure [Page 31] would bestow it as a Gift. Eternal Life is the Gift of God; Rom. 6. ult. it were horrid and desperately sinful to think God gives us Hea­ven in a way of Exchange; for our good Works the Scrip­ture shews, that the Word Gift is properly taken for a Be­queathing, without the Desert of any thing in us, or good Works, that can come from us; nothing more Free than Gift. And thus let us look upon our Salvation as the Free Gift of God; by way of Use is it so, that Salvation is be­stowed not upon our desert, but as a Gift of Free Grace, and undeserved Favour. Then hence we learn to what we must betake our selves; namely, to the Riches of God's Free Grace we are to rely upon this, and for ever discard and cashier that Groundless and Blindfold Opinion of Salvation, Job 9.15. partly by Grace, and partly by Works, imitating Holy Job, who says, Tho he were Righteous, he would not answer God, and would plead it, but make such Supplication to his Judge. Oh! that Free Grace were more exalted, and proud Man and his empty Performances more debased.

Secondly, Seeing Salvation is bestowed not upon desert, but as a Gift of Free Grace, and undeserved Favour. Then take heed what you hear, and how; beware of those Teachets and Doctrines, that tend to justle out Christ and Grace, to make room for Self-Righteousness in the matter of our Justification and Salvation, who would have you work for Life still; to work for Salvation, is to work for Life. Beware that you are not Imposed upon by such as would turn the Gospel into Law. But then, lastly, Seeing Salvation is be­stowed not upon Desert, but as a Gift of Free Grace, then let such as have closed with this Truth, sit down, and take the com­fort of it. Sun your selves in the Light of this Grace; Eat your Bread, Rom. 5.5. and drink your Wine (or Water) with a merry Heart. Since God hath accepted you; since his Grace and Love hath been shed abroad in your Hearts: Are you in the number of those who are Wise and Noble according to the Flesh; then (as one fitted with an holy Amazement) admire that the great God, (to whom you are no more than others [Page 32] your Consorts that are left, and who commonly choosest the base and foolish to magnifie his Grace) should thus go out of his way, Cor. 1.27. to call in you, to tast of this Heavenly Ban­quet of his Free Grace and undeserved Favour. And if you are a Man of low degree (poor, weak, foolish, and of no account among Men, even as one that is not and hath the Lord regarded you in your low Estate, and magnified you by revealing the Freeness of his Grace unto your Soul. Hath He drawn you to tast of his Free Grace, and to see your Sal­vation by it? Hath He taken you from the Dunghil, to set you among Princes, even the Princes of the World to come? This is that Exaltation the Poor should always Rejoyce in. What though you are in low Estate now, [...]m. 1.9. and others swim in Streams of Honour and worldly greatness? What though you are Chastened every Morning, yet think not you are hardly dealt with. Remember your good things are to come, they are growing in the other World, and your Harvest is hastening on a pace. What though the Skies be red and lowring, God has his Bow in the Cloud set there, as a sure Sign, between Him and you? What though the Billows of Troubles and Temptations go over your heads? you shall not be Deluged by them: By Free Grace you are hedged about, and Walled up to Heaven; in this Free Grace, and un­deserved Favour, Let us Exult and Triumph, yea, let all the Sons of God Shout for Joy.