THE LAW A RULE OF LIFE.
The law is cast behind the back of many, when it should be carried in the hand and heart that we might do it, to the end the gospel which we profess might he glorified in the world. Let then the law be with thee to love it, and do it in the spirit of the gospel, that thou be not unfruitful in thy life. Let the law, I say, be with thee, not as it comes from Moses, but from Christ; for though thou art set free from the law as a covenant for life, yet thou still art under the law to Christ; and it is to be received by thee, as out of his hand, to be a rule for thy conversation in the world.
VI. DIVINE GRACE.
GRACE, LOYE, AND MERCY.
I FIND that the goodness of God to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency and delight. But when it is set forth to us under the notion of mercy, then it bespeaks us to be in a state both wretched and miserable, and that his bowels and compassions yearn over us in this our fearful plight.
GRACE DESCRIBED.
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.
But do thou remember that the grace of God is his good-will and great love to sinners, in his Son Jesus Christ; by the which good-will they are sanctified, through the offering up of the body of Jesus Christ once for all.
His blood is not laws, nor ordinances, nor commandments, but a price, a redeeming price. He justifies us by bestowing upon us, not by expecting from us. He justifies us by his grace, not by our works.
OPERATION OF GRACE.
The good child is not the first-born, but Abel. God often doth as Jacob did, even cross hands in bestowing blessings, giving that which is best to him that is least esteemed; for Cain was "the man" in Eve's esteem: she thought, when she had him, she had got an inheritance; but as for Abel (vanity,) he was little worth; by his name they showed how little they set by him.
It is so with the sincere to this day; they bear not the name of glory with the world: Cain with them is the profitable son; Abel is of no credit with them, neither see they form or comeliness in him; he is the melancholy or lowering child whose countenance spoils the mirth of the world. "The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth."
Abel, last in appearance, but in truth the first in grace; as it also is at this day. Who do so flutter it out as our ruffling, formal worshippers? Alas, the good, the sincere, the humble, they seem to be least and last; but the conclusion of the tragedy will make manifest that the first is last and the last first.
"And the Lord had respect unto Abel and to his offering." Herein are the true footsteps of grace discovered; the person must be the first in favor with God—the person first, the performance afterwards: for though it be true among men that the gift makes way for the acceptance of the person, yet in the order of grace it is after another manner; for if the person be not first accepted, the offering must be abominable; for it is not a good work that makes a good man, but a good man makes a good work. The fruit does not make a good tree, but a good tree bringeth forth good fruit.
Abel then presented his person and offering, as shrouding both by faith under the righteousness of Christ, which lay wrapped up in the promise; but Cain stands upon his own legs, and so presents his offering. Abel therefore is accepted, both his person and offering, while Cain remains accursed. This then makes the difference hetwixt Abel and his brother; Abel had faith, but Cain had none. Abel's faith covered him with Jesus Christ; therefore he stood righteous in his person before God.
There is a man proceeded against for life by the law and the sentence of death is in conclusion most justly and righteously passed upon him by the judge. Suppose now, that after this, this man lives and is exalted to honor, enjoys great things, and is put into place of trust and power, and this by him that he has offended, even by him that did pass the sentence upon him.
What will all say, or what will they conclude, even upon the very first hearing of this story? Will they not say, "Well, whoever he was that found himself wrapped up in this strange providence, must thank the mercy of a gracious prince; for all these things bespeak grace and favor?"
Forgiveness is according to the riches of God's grace, wherein he has abounded towards us in all wisdom and prudence. Grace can continue to pardon, favor, and save—from falls, in falls, and out of falls. Grace can comfort, relieve, and help those that have hurt themselves; and grace can bring the unworthy to glory. This the law cannot do; this man cannot do; this angels cannot do; this God cannot do, but only by the riches of his grace, through the redemption that is in Christ Jesus.
A throne is the seat of majesty and greatness; it is not for things of an inferior quality to ascend or assume a throne. Now, then, since this river of water of life proceeds from the throne, it intimates that in grace and mercy there is great majesty; for grace, as it proceeds, has a voice from the throne. And indeed there is nothing in heaven or earth that can so awe the heart as the grace of God. Hos. 3: 5. It is that which makes a man fear; it is that which makes a man tremble; it is that which makes a man how and bend, and break to pieces. Jer. 33: 9; Exod. 34: 6–9. Nothing has such majesty, and commanding greatness in and upon the hearts of the sons of men, as has the grace of God. There is nothing overmastereth the heart like grace, and so obligeth to sincere and unfeigned obedience as that.
Strong grace makes corruptions weak and strikes them through, laying them at the point of death, always gasping for life.
Mercy and the revelation thereof is the only antidote against sin. It is of a thawing nature; it will loose the heart that is frozen up in sin; yea, it will make the unwilling willing to come to Christ for life.
Some say, When grace and a good nature meet together, they do make shining Christians: but I say, When grace and a great sinner meet, and when grace shall subdue that great sinner to itself, and shall operate after its kind in the soul of that great sinner, then we have a shining Christian.
Men may fall by sin, but cannot raise up themselves without the help of grace.
There were two men that went on pilgrimage; the one began when he was young, the other when he was old: the young man had strong corruptions to grapple with, the old man's were weak with the decays of nature: the young man trode his steps as even as did the old one, and was every way as light as he. Who now, or which of them, had their graces shining clearest, since both seemed to be alike? The young man's, doubtless; for that which heads it against the greatest opposition, gives best demonstration that it is strongest.
As nature, even where grace is, cannot without the assistance of that grace do any thing acceptably before God; so grace received, if it be not also supplied with more grace, cannot cause that we continue to do acceptable service to God.
A present dispensation of grace is like a good meal, a seasonable shower, or a penny in one's pocket, all of which will serve for the present