The Work of God Is Altogether Free

It proceeds merely out of God's favor and good will, it's his acceptation, not ours: unless he put forth that almighty hand of his, and take us to his grace; it's not in our liberty nor ability to take hold of the offer of his mercy, or to reap any saving benefit from it (Revelation 21:6). To him that thirsts I will give of the water of life freely. It's a gift, and free also, though one thirst, never so earnestly desire it, never so constantly endeavor to attain to that end, yet unless the Lord do more out of mercy, than any can procure by any sufficiency, or worth of his own, he will gain nothing. As it was in the building of the material temple, the laying of the bottom stone upon which it was founded, and the adding of the top stone when it was finished, and attained its perfection: the whole multitude with one consent and one voice acknowledged the only cause thereof, Grace, Grace (Zechariah 4:7). Much more is it true in the rearing up, and erecting of the spiritual frame in the soul, from the first entrance of it in preparation, till it come to be consummate in glorification, all comes from the favor and free grace of God.

This freeness of this work appears in three particulars.

First, free it was for God whether he would provide any other way and means of salvation, whether he would appoint another covenant, when the first was broken and made void through Adam's default. The Lord was not bound to set up Adam again, when by his carelessness and neglect, he had misspent that stock of grace he had bestowed upon him. The Lord was not bound to recover and redeem Adam from the power of sin and death, when through his own folly he had cast away himself and posterity. In a word, free it was to the Father to [illegible] this covenant, free to Christ to undertake it, free to the Holy Ghost to accomplish it. God gave his Son (John 3:16). Christ gave himself (Titus 2:14). Both gave, and sent the Holy Ghost, as commissioner from them both, to be the finisher of this work (Galatians 4:6). And if wholly given, then it must be wholly free.

As it's free for God to appoint, so it depends upon his good pleasure to reveal and make known the means of grace as seems best to his heavenly wisdom, why it rains upon one city and not upon another; why the dew of heaven, the doctrine of his holy [illegible], is sent to one people and not to another. That he reared up a wall of separation between Jew and Gentile (Ephesians 2:11, 14). That light is in Goshen, and darkness in all the parts of Egypt besides (Exodus 10:22-23). That to the Jews were committed the oracles of God (Romans 3:1). But he dealt not so with other nations, neither have they known his ways (Psalm 147, last verse). Why Paul is sent for into Macedonia, and forbidden to go into [illegible] (Acts 16:6-9). The apostles charged not to go into the way of the Gentiles (Matthew 10:5-6), not to enter into the cities of Samaria, but to the lost sheep of the house of Israel. His own will is the rule of all this, and there is no other reason to be rendered.

There were many widows in Israel when the [illegible] were shut up three years and six months, [illegible] great [illegible] was through all the land, but [illegible] of them was Elijah sent, save only to that one woman, a widow of Sarepta (Luke 4:25-26). There were many lepers in Israel, in the time of Elisha, but none cleansed save only Naaman the Syrian. In a word, all these blessings are God's own, and may he not do with his own what he will?

Free lastly in regard of the work of the means; that ever they prove profitable to any, or work [illegible] in the hearts of any for their eternal welfare, it's only from God's good pleasure to give good success to some, which he denies to others. This is the ground which the Evangelist gives of this different dispensation of a blessing upon the same means (Matthew 13, compare verse 11 with verses 13-14). The Scribes and Pharisees in hearing, they hear and not understand; in seeing, they see and not perceive. That is, they attend daily, and yet do not profit; observe daily, and yet do not prosper in their endeavors; their hearts grew fat, when others were humbled; their ears made heavy, when others were opened to entertain the truth. And if the cause be inquired, our Savior answers, verse 11: To you, my apostles, it's given to know the mysteries of the Kingdom, but to them it's not given.

It is beyond the compass of all inferior causes that can be conceived, that Paul breathing out threatening against the church, coming in open field in [illegible], and professed rebellion against Christ, should have the Lord Jesus revealed to him, and in him. This, I say, is beyond the reach of any cause in nature, and therefore the Apostle points at a higher hand, It pleased God, says the text, to reveal his Son in me (Galatians 1:15). And then also when he opposed and fiercely persecuted his Son in his members, was there at this time any improvement of natural abilities, or the remainder of the image left [illegible] man after his fall? Was there at this time any [illegible] trading with the talents of common graces, which should move the Lord in way of [illegible], to give [illegible] and spiritual graces? Was there any [illegible] fitness now in the spirit of Saul to [illegible] and [illegible] the [illegible] of truth? [illegible] are groundless dreams of men, merely deceived and [illegible] with their own carnal devices.

Again, that the great doctors of the law who were honored as guides of others for their parts and [illegible], should despise the counsel of God against themselves, and the [illegible] and publicans, people of most desperate and for [illegible] courses, should entertain the Baptist's doctrine and gospel. The resolution of all at last must come to this: the [illegible] of the Lord shall stand, and [illegible] do whatever he will. There our Savior repairs, and there [illegible] rests: I thank you, O [illegible] Lord of heaven and earth, that you have hid these things from the [illegible] and prudent, and [illegible] revealed them to [illegible] and [illegible]: even so, O Father, for so it [illegible] you (Matthew 11:25-26). The issue then is, if it proceed from God's free pleasure that means are [illegible], revealed, blessed, then is there a full freedom [illegible] all; and it must be so for these reasons.

There is nothing man has that can purchase this — Simon Magus, and it is probable enough, would not have stuck at the price, had the [reconstructed: price] never been so great (Acts 8:18-19). And when [reconstructed: he saw] that the Holy Ghost was given through the laying on of hands, he offered them money to [reconstructed: purchase] that [reconstructed: gift]: But the Apostle Peter [reconstructed: answered] him, Your money perish with you, [reconstructed: because] you have thought that the gift of God may be [reconstructed: purchased with] money — and a [reconstructed: dreadful] thing to think such a thing, impossible [reconstructed: to] ever [reconstructed: obtain] it. Purchases are made by such things as carry some kind of proportionable worth to that which is to be purchased: But there is nothing that can be compared with wisdom and the spiritual grace in Christ (Proverbs 3:15). Much less can be accounted of an answerable rate and value to it.

There is nothing a man can do of himself whereby he may procure and obtain this spiritual good (Romans 9:16). It is not in him that wills, nor in him that runs: It is not said, in him that goes carelessly about the work, but it is not in him that improves the best of his ability, and that with speed, though he [reconstructed: strives] in this race, but it is in God only that shows [reconstructed: mercy]. If you should mark, O Lord, what is done amiss, who should abide it? (Psalm 103:3). The best are so far from obtaining favor by any desert of their doings, that it is well with them they are not consumed by his displeasure for the failing of their best actions.

There is no promise made to any natural man whereby he can challenge this at the hands of the Lord: All men by nature are children of [reconstructed: wrath] (Ephesians 2:3). Heirs of perdition — if they have their own place it is hell, if they have no more but their own portion, confusion and eternal [reconstructed: woe] is what they must look for; if they have the fruit of their own tree, the ways of their own work, it is nothing but woe and misery (Isaiah 3:11). All promises are yes and amen in Christ (2 Corinthians 1:20), made and performed in him alone; they that are out of Christ therefore, what they have besides hell, is [reconstructed: mere] mercy. The sum then is: If man by nature has nothing to purchase any spiritual good, can do nothing to deserve it, has no promise to challenge it — it is freely out of God's good pleasure that any [reconstructed: partakes] of any share therein.

Here then is matter of thanksgiving to all the [reconstructed: people] of God who have been made partakers of so [reconstructed: great] a favor — to wit, their [reconstructed: hearts] should be filled with his praise, and their [reconstructed: souls] with a [reconstructed: holy] admiration of this so [reconstructed: great] a mercy, so much undeserved, and so [reconstructed: freely] bestowed notwithstanding. The greater and more free the goodness of the Lord is, the greater should our [reconstructed: thankfulness] be in the receiving of it. This made the prophet stand amazed: Who is a God like you! (Micah 7:18). Men will see something in us to move them, and expect some good from us to persuade them to show favor, but who is like our God? Who shows mercy, not because we can deserve it, or have any right to challenge it, not because we can please him, but because mercy pleases him, and he does it only because he will — now his will be done, and blessed be his glorious name for ever. Go your way then in secret, you that have found this acceptance from the Lord, in sincerity of soul present yourself as in his presence, and say: Good Lord! Why is it? How comes it, that since many that have lived in the same place, dwelt in the same family, sat in the same seat, and heard the same word, are yet in the gall of bitterness, in the bonds of iniquity, yet in the kingdom of darkness, under the power of their sins, and like to perish for them for ever? Lord! Lord! Why are my eyes enlightened to know the things belonging to my peace? Why is my heart touched with any saving remorse for my sins? That I should have any desires after you, any longings for you — oh, it is grace; it is your free grace: otherwise I had never been made partaker of any spiritual good, no, I had never known it. Father, what am I that you should be thus mindful of me? that you should thus remember me? Indeed, mindful of me, when I was not mindful of myself; you remembered me when I had forgotten your glory, my own soul, and my own everlasting good. Was not I as blind as ever any, and knew not? as careless as ever any, and respected not? Indeed, stubborn and stout-hearted — did I not gainsay, did I not reject your compassions so often offered in the ministry of the word, and forced upon me by those heart-breaking exhortations of your faithful ministers, to reveal these spiritual good things, when out of negligence I did not know them? Indeed, then to press them upon my conscience, and by the effectual work of your Spirit then to prevail with my heart, when at first I did oppose and cast them behind my back — let me for ever return all praise to your Majesty, out of whose free mercy it is that I have been made partaker of any saving work for the good of my soul. Indeed, I thank you Father, Lord of heaven and earth, that you have revealed these things to babes and sucklings, and hid them from the wise and prudent: that the learned of the world are befooled, and you have taught me, a poor ignorant silly wretch. That many noble and honorable are cashiered, and you have accepted of a base worm, plucked me out of a smoky cottage, out of a corner of hell, to receive me into the kingdom of your Christ, to bear me in your own bosom, here wandering up and down in this valley of tears, that you may glorify me with yourself when all tears shall be wiped away from my eyes. Oh! it is your free, your free mercy — let my soul for ever bless you, and walk worthy of you and it, that I may serve you with a good, and a glad, and a free heart, as I have received freely from your own hand, whatever either I have, or hope for.

Here is also ground of great encouragement to all distressed and disconsolate [reconstructed: souls], who labor under the weight of the guilt of their many sins, and sight of their own unworthiness. The right consideration of the former truths may be as a spiritual cordial whereby their hearts may be quickened to seek to the Lord, as their hopes sustained to expect that succor and supply which may be most seasonable for their relief. Because, as there is no worth on our parts that can move the Lord, so there is no vileness so great that can hinder him, from doing what good he intends to such undeserving ones as we be. His own good will being the only [reconstructed: cause] of any saving work he is pleased to put forth upon the hearts of those who appertain to the election of grace. This was that which the Lord proclaims, and which he urges upon all drooping and discouraged spirits, to make them put on more cheerfully in the pursuit of life and happiness (Isaiah 55:1). Oh every one that thirsts, come to the waters, and he [reconstructed: that] has no money, come buy and eat, indeed, come buy wine and milk without money, and without price. It's very remarkable how the Spirit of God labors to remove that which will, and most usually does hinder the fainting hearts of dismayed sinners, in their endeavor after mercy. They fondly conceit they must come with their cost, they must bring some spiritual abilities and [reconstructed: qualifications] with them, unless they have that money, they are like to miss of their market; they shall not be able to purchase God's acceptance, the graces and comforts of his Spirit, signified by wine and milk. The Lord therefore that he might wholly [reconstructed: dash] these dreams, and take off these [reconstructed: carnal] thoughts, he puts it beyond all question and doubt by a [reconstructed: plain repetition] to the contrary, 'He that has no money; that is, no spiritual [reconstructed: fitness] or worth, let him buy, question it not; indeed, I speak it seriously, and mind what I say, therefore I say again, without money, doubt it not; indeed, I [reconstructed: confirm] as I say openly and plainly, without money, or money worth, [reconstructed: no infirmity], no weakness, no unworthiness shall hinder, be not needlessly suspicious, I intend not to sell my graces and comforts; but to bestow them freely upon such who have an open hand to take them, and an empty heart to carry them away.' This was the ground of encouragement whereby the Prophet emboldened those rebellious Jews to take words and resolution also to themselves, to press in with some hope to speed with the Lord (Hosea 14:2-3). 'Take to [reconstructed: yourselves] words, and say, Receive us graciously.' But the Lord might have replied, 'You have no worth in yourselves, you deserve no favor.' Therefore it's added, 'With you the fatherless find mercy.' As if [reconstructed: he] should have said, 'You do not vouchsafe mercy to sinners because of any excellency they have, any friends they can make, any abilities they can bring, but the helpless, friendless, fatherless, orphan souls, such as be destitute of all succor, no eye to pity, no friend to provide, no strength to support themselves, such find mercy with you; such we are; therefore Lord show us mercy.' If the dole or alms was to be bought and purchased, then the [reconstructed: rich] who had most, and needed least, would [reconstructed: only] be possessors of it, but because it's only out of the [reconstructed: free bounty] to bestow it freely, he that's poor has never a whit the less, but the more hope to receive it. So it is here in the dole of grace, when you consider the infinite baseness of your heart on the one side, the incomprehensible worth of mercy on the other, and also conceive an utter impossibility ever to attain it, ever to expect it; settle this conclusion in your heart, as matter of marvelous encouragement, yet mercy is free, others have received it, and why not I, Lord? If the multitude of your [reconstructed: sins] plead against you, if Satan be busy to discourage your heart, and drive you to despair, 'Why do you? Can you? Expect any kindness from the Lord, since your frailties so many, your rebellions so great against the offer of his mercy, and the work of his grace: How utterly unable [reconstructed: are] you to do anything to procure any spiritual good? How unfit to receive it? And is it not a folly then to hope for it?' You have hence to reply, 'Be it I am as base as can be imagined, yet my [reconstructed: vileness] cannot hinder the work of God's love, for it's altogether free.' 'True, I have nothing to purchase it, Abraham had not; I can do nothing to deserve it, David could not; I have no right to challenge it at the hands of the Lord, nor yet had Paul anything to plead for him in the like case; and yet all these were made partakers of mercy, and why not I, Lord?' Put in for your particular, and plead for yourself, and say, 'Blessed Lord, your mercy is not lessened, your wisdom decayed, your arm shortened; what you did freely for Abraham an idolater, [reconstructed: David] a rebel, for Paul a persecutor, do for my poor [reconstructed: soul] also: my vileness cannot hinder the freeness of your compassions.'

If it be here replied, 'That this affords small ground of comfort: for if the dispensation of grace depend upon God's free will, he may fail us, as well as help us; he may deny it, as well as give it.'

The answer is, he may give it as well as deny it, and that's argument enough to sustain our hopes, and to quicken our endeavors, put it then to the adventure. Thus the Prophet Joel pressed the Israelites to [reconstructed: turn] to God for the removal of a judgment, and the pardon of their sins, upon this very possibility, 'Rent your hearts and not your garments, and turn to the Lord, who knows if he will return and leave a blessing behind him' (Joel 2:13-14). Thus the [reconstructed: trembling] Ninevites provoke themselves to importune the God of heaven for the withholding of the destruction threatened, 'Let us cry mightily to God, who can tell, if he will turn and repent' (Jonah 3:8-9).

When then your spirit sinks under the unsupportable pressure of your sins, and the expectation of the righteous judgments deserved thereby, here is that which will add comfort and encouragement to look upward to the Lord for refreshing. Who knows but God may? who can tell but God will yet show mercy, therefore I will yet hope, because no man can tell but I may at last be made partaker thereof.

Lastly, those who want and seek for mercy from the Lord in the use of the means which he has appointed, they are to be exhorted from the former truth, to arm themselves with patience to stay God's time, and to [reconstructed: await] his pleasure, if it seem good to his Majesty to withhold this favor, or delay the work of his grace. Beggars must not be choosers, we must not be carvers of God's kindness; it is a free gift, and therefore as he may give what he will, so he may give it when it seems most fit to himself. Just cause we have to wait, no reason at all to murmur against him. Have you then endeavored after this work of grace, and cannot attain it? Endeavor still. Have you begged it, and yet find not your desires answered? Crave still with perseverance. It is good to hope, and to wait also for the salvation of the Lord (Lamentations 3:26); both must go together — to wait without hope is uncomfortable, and to hope without patience is unprofitable. We know [reconstructed: not] what time God will take; it is our duty and will be our wisdom, and comfort, to attend upon him at all [reconstructed: times]. Say not then out of the shortness of your spirit, I have come often, begged much, and [reconstructed: waited] long at the gate of grace; I find not the work yet done, my heart not yet thoroughly humbled for my [reconstructed: sins], [reconstructed: nor] refreshed with the assurance of God's favor. Shall I wait any longer? Oh fearful pride! Is it come to this? If you be in such haste, you may go to hell time enough. What, not wait? See who will have the worst of it. God can better keep his compassions, than you can want them. And as it is fit he should, so it is certain he will make you to know, you must wait; indeed, bless his name that you may wait for his mercy. The [reconstructed: best] of all men that [reconstructed: ever] breathed have done it. So David: my eyes fail with looking for your salvation, saying, O when will you comfort [reconstructed: me]? (Psalm 119:82, 123). It is enough we may beg the grace of God as a [reconstructed: gift], not command it as a debt. Let us labor then to [reconstructed: subdue], and [reconstructed: suppress] those proud and impatient distempers whereby we repine and quarrel at the [reconstructed: dispensation] of God's dealings with us, if he answers [reconstructed: not our] expectation to the full. Others seek, and the [reconstructed: Lord] has bestowed, and they have received a great [reconstructed: measure] of grace, with little labor, and in a short [reconstructed: time]. When we have labored long, and [illegible], and yet the Lord answers not our [reconstructed: request], nor [reconstructed: grants] us that spiritual good we need — let us now [reconstructed: to subdue] and control those boisterous [illegible] spirits, with that of the Apostle, Who are [reconstructed: you] that reasons against God? (Romans 9:20-22). What if [reconstructed: he] will not? What if he will [reconstructed: never] [reconstructed: soften] our hearts, never pacify our conscience, pardon our sins, save our souls? It is [illegible], he may do what he will, and therefore he does us no wrong whatever he does. Fitting then it is we should stay his times, who has all times — especially of grace and life — in his own hands.