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The Reign of Grace
by
Abraham Booth
Chapter 1
Concerning the Signification of the Term Grace
That we may proceed with greater clearness and certainty in
our following inquiries, it is necessary to consider what is implied in the term
grace. The primary and principal sense of the word, is free favor;
unmerited kindness. In this acceptation it is most frequently used in the
inspired volume; and thus it is to be understood in the words of the Holy Ghost
under consideration. Grace, in the writings of Paul, stands in direct opposition
to works and worthiness? all works and worthiness of every kind, and of every
degree. This appears from the following passages. Now to him that worketh the
reward is not reckoned of grace, but of debt Therefore it is of faith, that it
might be by grace. For by grace are ye saved? not of works, lest any man should
boast. Who hath saved us? not according to our works, but according to his own
purpose and grace, (Rom. 4:4,16; Eph. 2:8,9; 2 Tim 1:9).
As the word mercy, in its primary signification, has
relation to some creature, either actually in a suffering state, or
obnoxious to it; so grace, in its proper and strict sense, always
presupposes unworthiness in its object. Hence, whenever any thing
valuable is communicated by the blessed God to any of Adam's apostate offspring,
the communication of it cannot be of grace, any further than the person
on whom it is conferred is considered as unworthy. For, so far as any
degree of worth appears, the province of grace ceases, and that of equity takes
place. Grace and worthiness, therefore, cannot be connected in the same act, and
for the same end. The one must necessarily give place to the other, according to
that remarkable text: If by grace, then it is no more of works; otherwise
grace is no more grace. But if it be of works, then it is no more grace;
otherwise work is no more work, (Rom. 11:6). From the apostle's reasoning it
is evident, that whatever is of works, is not of grace at all; and, that
whatever is of grace, is not of works in any degree. In the apostle's view of
things, works and grace are essentially opposite, and equally irreconcilable as
light and darkness. Besides, when Paul represents the capital blessings of
salvation as flowing from divine grace, we are led to consider the persons on
whom they are bestowed not only as having no claim to those benefits, but as
deserving quite the reverse? as having incurred a tremendous curse, and as
justly exposed to eternal ruin.
That grace, therefore, about which we treat, may be thus
defined: It is the eternal and absolutely free favor of God, manifested in
the vouchsafement of spiritual and eternal blessings to the guilty and the
unworthy. What those blessings are, we shall endeavor to show in the
subsequent pages. Meanwhile be it observed, that, according to this definition,
the grace of God is eternal. Agreeable to the import of those reviving
words; Yea, I have loved thee with an everlasting love, (Jer. 31:3). It
is divinely free, and infinitely rich. Entirely detached from every supposition
of human worth, and operating independently of all conditions performed by man;
it rises superior to human guilt, and superabounds over human unworthiness. Such
is the eternal Origin, such the glorious basis, of our salvation! Hence it
proceeds and is carried on to perfection. Grace shines through the whole. For,
as an elegant writer observes, it is “not like a fringe of gold, bordering the
garment; not like an embroidery of gold, decorating the robe; but like the
mercy-seat of the ancient tabernacle, which was gold? pure gold? all gold
throughout.”
Yes, reader, this is the inexhaustible source of all those
inestimable blessings which the Lord bestows on his unworthy creatures, in this
or in a future world. It is this which, in all that he does, or ever will do for
sinners, he intends to render everlastingly glorious in their eyes, and in the
eyes of all holy intelligence. The indelible motto inscribed by the hand of
Jehovah on all the blessings of the unchangeable covenant, is,
to
the praise of the glory of his grace.
Hence we may learn, that if grace in its own nature, and as
it is exercised in our salvation, be directly opposite to all works and
worthiness; then those persons are awfully deceived, who seek to join them
together in the same work and for the same end. However high their pretenses may
be to holiness, it is plain from the word of God, and may in some degree appear
from the nature of the thing, that they take an effectual way to ruin their
souls forever, except that very grace prevent, of which they have such false and
corrupt ideas. For divine grace disdains to be assisted in the performance of
that work which peculiarly belongs to itself, by the poor, imperfect
performances of men. Attempts to complete what grace begins, betray our pride
and offend the Lord; but can not promote our spiritual interest. Let the reader,
therefore, carefully remember, that grace is either absolutely free, or it is
not at all: and, that he who professes to look for salvation by grace, either
believes in his heart to be saved entirely by it, or he acts inconsistently in
affairs of the greatest importance.
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