In the controversy between us and the papists, when we say we are jus- tified by grace, we must not understand it of inherent grace, whereby our natures are sanctified, and that but in part ; but it is meant of the fi'ee grace and mercy of God in Christ, and the free grace of Christ in his own breast. Let us take heed that we build not our justification and salvation upon a false title. The title is the grace of Christ, and of God the Father.
Now the grace we have in Christ in the breast of God is, either the good ,will of God, whereby he is disposed to give Christ, and to do all good to us . . .* There is no cause of that at all. Christ as God joins with the Father in that grace, which is amor henexolenticr, the grace of good will. Christ as mediator is the efiect of that grace. But then there is the grace of com- placency, whereby God delights in us. This is bestowed upon the creature in efi"ectual calling. Then God shews the grace of delighting in us, engraft- ing us into Christ by faith ; for though before all worlds God had a pur- pose to do good to us, yet that is concealed till we believe. As water that runs under ground, it is hid a long time till it break out suddenly ; and then we discover that there was a stream run under ground, as Ai'ethusa, and other rivers {e) ; so it is with the favour of God from eternity : it runs under ground. Till we be called we see not Christ's good will to us ; but when we believe and become one with Christ, God looks upon us with the love of complacency ; with the same love wherewith he loves Christ ; because we are in Christ, as it is in John xvii. 23, * I in them, and they in me.' God loves the head and members with the same love. Christ as God was freely disposed to choose men ; but Christ as mediator continues this favour and mercy of God, when we are grafted into him, to shine on us continually. It is this second that we must labour for as a fruit of the first. Let us labour not only to know that there was an eternal love of God to some that are his ; but labour by faith in Christ, to know that he shines upon us in Christ ; and all other graces within us, and all other gifts, are from this first grace. Therefore they have the name. Why do we call faith, hope, and love graces, but because they issue from the mercy and favour and love of God in Christ ? And, as I said before, why do we ® Sentence unfinished. — G.
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call any benefit we have a grace ? Because it comes from grace. All good things have the term of grace on them, to shew the spring from whence they come.
I will not enter into dispute with points of popery, that stinks now in the nostrils of every man that hath but the use of ordinary reason, it is so full of folly and blasphemy. I rather speak of positive truths, to see God's grace and favour, and bless God for it in every thing we have.
Doth all that we have in Christ come from grace, the grace in us, and comforts and outward things merely from grace ? Then esteem them more from the spring from whence they come than for themselves. The neces- saries of this life, food and raiment, they are but mean things in them- selves ; but if we consider what spring they come from — from the blood of Christ that hath purchased them, and from the grace and love of Christ — grace will add value to them. Grace will make all sweet that we have ; when we can say, I have this from the grace of God, as Jacob said, ' These ■are the children that God hath given me of his bounty and grace,' Gen. xxxiii. 5. This is the provision, the help and comfort that I have from the grace of Christ ; for the same grace that gives heaven gives necessaries and daily bread. Let us look on every thing, and put the respect of grace upon every thing. It is grace that we meet with afflictions whereby we are corrected. God might have let us go on in the hardness of our hearts. Look upon every thing as a fruit of God's grace and favour. What is the reason that we ai'e no more thankful for common benefits ? Because we look not on them as issuing from grace. Take away gi-ace, the free favour of God, extract this quintessence, take the love of God out of things — what are they ? Let a man be rich, if he have it not from the love and mercy of God, what will all be in time but snares ? Let a man be great in the world, if it be not from the grace of God, what is it ? As God saith, ' I will curse you in your blessings,' Dent, xxviii. 17. Without grace we are cursed in those things that else are blessings. Take grace from Adam in paradise, and Adam is afraid in pai'adise, and hides his head. Take the favour of the king from Haman, and nothing will do him good. Take the favour of the king from Absalom, and all other liberties that he had are nothing worth, when he must not go to the court, 2 Sam. xiv. 24, scq. So take the grace and favour of God away that sweetens all, they will prove snares, and we shall find by experience that God will curse us in all our blessings. Let us labour therefore to have a sensible feeling of this free grace and mercy of God in Christ.