Christian Classics
‹ A Body of Doctrinal Divinity
Contents
Chapter 1. Of the Being of GodChapter 2. Of the Holy Scriptures · Part 1Chapter 2. Of the Holy Scriptures · Part 2Chapter 2. Of the Holy Scriptures · Part 3Chapter 3. Of the Names of GodChapter 4. Of the Nature of GodChapter 5. Of The Attributes of God In General, and of his Immutability In ParticularChapter 6. Of The Infinity Of God, His Omnipresence And EternityChapter 7. Of The Life Of GodChapter 8. Of The Omnipotence Of GodChapter 9. Of The Omniscience Of GodChapter 10. Of The Wisdom Of GodChapter 11. Of The Will Of God, And The Sovereignty Of ItChapter 12. Of The Love Of GodChapter 13. Of The Grace Of GodChapter 14. Of The Mercy Of GodChapter 15. Of The Longsuffering Of GodChapter 16. Of The Goodness Of GodChapter 17. Of The Anger And Wrath Of GodChapter 18. Of The Hatred Of GodChapter 19. Of The Joy Of GodChapter 20. Of The Holiness Of GodChapter 21. Of The Justice Or Righteousness Of GodChapter 22. Of The Veracity Of GodChapter 23. Of The Faithfulness Of GodChapter 24. Of The Sufficiency And Perfection Of GodChapter 25. Of The Blessedness Of GodChapter 26. Of The Unity Of GodChapter 27. Of A Plurality In The Godhead; Or, A Trinity Of Persons In The Unity Of The Divine EssenceChapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 1Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 2Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 3Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 4Chapter 29. Of The Distinct Personality, And Deity Of The FatherChapter 30. Of The Distinct Personality, And Deity Of The SonChapter 31. Of The Distinct Personality, And Deity Of The Holy SpiritChapter 1. Of The Internal Acts And Works Of God; And Of His Decrees In GeneralChapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 1Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 2Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 3Chapter 3. Of The Decree Of Rejection, Of Some Angels, And Of Some MenChapter 4. Of The Eternal Union Of The Elect Of God Unto HimChapter 5. Of Other Eternal And Immanent Acts In God, Particularly Adoption And JustificationChapter 6. Of The Everlasting Council Between The Three Divine Persons, Concerning The Salvation Of MenChapter 7. Of The Everlasting Covenant Of Grace, Between The Father, And The Son, And The Holy SpiritChapter 8. Of The Part Which The Father Takes In The CovenantChapter 9. Of The Part The Son Of God, The Second Person, Has Taken In The CovenantChapter 10. Of Christ, As The Covenant Head Of The ElectChapter 11. Of Christ, The Mediator Of The CovenantChapter 12. Of Christ, The Surety Of The CovenantChapter 13. Of Christ, The Testator Of The CovenantChapter 14. Of The Concern The Spirit Of God Has In The Covenant Of GraceChapter 15. Of The Properties Of The Covenant Of GraceChapter 16. Of The Complacency And Delight God Had In Himself, And The Divine Persons In Each Other, Before Any Creature Was Brought Into BeingChapter 1. Of Creation In GeneralChapter 2. Of The Creation Of AngelsChapter 3. Of The Creation Of ManChapter 4. Of The Providence of God · Part 1Chapter 4. Of The Providence of God · Part 2Chapter 4. Of The Providence of God · Part 3Chapter 4. Of The Providence of God · Part 4Chapter 4. Of The Providence of God · Part 5Chapter 5. Of The Confirmation Of The Elect Angels, And The Fall Of The Non-ElectChapter 6. Of the Honour and Happiness of Man In a State of InnocencyChapter 7. Of the Law Given to Adam, and the Covenant Made with him in his State of Innocence; in which he was the Federal Head and Representative of his PosterityChapter 8. Of the Sin and Fall of our First ParentsChapter 9. Of the Nature, Aggravations, and Sad Effects Of the Sin of ManChapter 10. Of the Imputation of Adam’s Sin to All his PosterityChapter 11. Of The Of The Corruption Of Human NatureChapter 12. Of Actual Sins and TransgressionsChapter 13. Of the Punishment of SinChapter 1. Of the Manifestation and Administration of the Covenant of GraceChapter 2. Of the Exhibitions of the Covenant of Grace in the Patriarchal StateChapter 3. Of the Exhibitions of the Covenant of Grace Under the Mosaic DispensationChapter 4. Of the Covenant of Grace, as Exhibited in the Times of David, and the Succeeding Prophets, to the Coming of ChristChapter 5. Of the Abrogation of the Old Covenant, Or First Administration of it, And the Introduction of the New, Or Second Administration of it.Chapter 6. Of the Law of GodChapter 7. Of the GospelChapter 1. Of the Incarnation of ChristChapter 3. Of Christ’s State of HumiliationChapter 3. Of the Active Obedience of Christ in His State of HumiliationChapter 4. Of the Passive Obedience of Christ, or of His Sufferings and DeathChapter 5. Of the Burial of ChristChapter 6. Of the Resurrection of Christ from the DeadChapter 7. Of the Ascension of Christ to HeavenChapter 8. Of the Session of Christ at the Right Hand of GodChapter 9. Of the Prophetic Office of ChristChapter 10. Of the Priestly Office of ChristChapter 11. Of the Intercession of ChristChapter 12. Of Christ’s Blessing His People as a PriestChapter 13. Of the Kingly Office of ChristChapter 14. Of the Spiritual Reign of ChristChapter 1. Of Redemption by ChristChapter 2. Of the Causes of Redemption by ChristChapter 3. Of the Objects of Redemption by ChristChapter 4. Of those Texts of Scripture which seem to Favour Universal RedemptionChapter 5. Of The Satisfaction of ChristChapter 6. Of Propitiation, Atonement, and Reconciliation, as Ascribed to ChristChapter 7. Of The Pardon of SinChapter 8. Of Justification · Part 1Chapter 8. Of Justification · Part 2Chapter 8. Of Justification · Part 3Chapter 9. Of AdoptionChapter 10. Of the Liberty of the Sons of GodChapter 11. Of RegenerationChapter 12.Of Effectual CallingChapter 13. Of ConversionChapter 14. Of SanctificationChapter 15. Of the Perseverance of the Saints · Part 1Chapter 15. Of the Perseverance of the Saints · Part 2Chapter 15. Of the Perseverance of the Saints · Part 3Chapter 15. Of the Perseverance of the Saints · Part 4Chapter 1. Of the Death of the BodyChapter 2. Of the Immortality of the SoulChapter 3. Of the Separate State of the Soul until the Resurrection, and its Employment in that StateChapter 4. Of the Resurrection of the BodyChapter 5. Of the Second Coming of Christ, and His Personal AppearanceChapter 6. Of the Conflagration of the UniverseChapter 7. Of the New Heavens and Earth, and the Inhabitants of themChapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 1Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 2Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 3Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 4Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 5Chapter 9. Of the Last and General JudgmentChapter 10. Of the Final State of the Wicked in HellChapter 11. Of the Final State of the Saints in Heaven

John Gill · 15 of 127

Chapter 13. Of The Grace Of God

This attribute may be considered, both as it is in God himself, and as displayed in acts towards his creatures; as in himself, it is himself; it is his nature and essence; he is “” itself, most amiable and lovely; hence so often called “gracious” in Scripture: it is a character expressive of the amiableness and loveliness of his nature: and thus he was before he had, and would have been for ever the same if he never had displayed his towards any of his creatures. And this appears from the loveliness of Christ, the image of the Father, the express image of his person; who, to them that believe, is exceeding precious, and altogether lovely; when they behold his glory, as the only begotten of the Father; the fulness of in him, as ; the purity, perfection, and beauty of his human nature, as in union with his divine person, in which he was in high favour with God and men. Now if Christ, under these several considerations, is so graceful and amiable, he must needs be infinitely so, whose image he is, and who has all virtues, all excellencies, all perfections in him; he is said to be “glorious in ” (Ex. 15:11). And if he is so glorious and graceful, viewed in one perfection of his, what must he be when all put together, and he is viewed in them all, his goodness, wisdom, power, justice, truth, &c.? and therefore is to be loved above all, and with all the heart, soul, and strength; and hence it is that good men, as Moses, David, and others, desired to see the “face” of God, so far as could be admitted, and they were capable of, (Ex. 33:14, 15; Ps 27:7, 8, 105:4) and what a lovely sight had Moses of him in the clift of the rock, when he caused his goodness to pass, and proclaimed his name, a God gracious before him, (Ex. 33:19, 34:6) and to see the lovely face of God, so far as creatures are capable of, is the happiness of angels, will be the happiness of to all eternity (Matthew 18:10; 1 Cor. 13:12; 1 John 3:2; Rev. 22:4).

The of God may be considered as displayed in acts of goodness towards his creatures, especially men; and is no other than his free favour and good will to men; it is no other than love unmerited and undeserved, exercising and communicating itself to them in a free and generous manner; which they are altogether unworthy of. There are many things called , and the of God, because they flow from his , and are the effects of it; as the gospel, (2 Cor. 6:1; Gal. 5:4; Titus 2:11) gifts for preaching the gospel, (Rom. 12:6; Eph. 3:7, 8) the blessings of , as , , &c. (Ps 84:11; 2 Tim. 1:9) in each of the graces of the Spirit in , as faith, hope, love, &c. (2 Cor. 9:8; Gal. 2:9) but then these are to be distinguished from in God; as the Giver and the gift, the Fountain and the streams, the Cause and the effect. The of God arises from the goodness of his nature, and not from anything in the creature; and is exercised according to his will and pleasure; “I will be gracious to whom I will be gracious” (Ex. 33:19). It is “independent” of all merit and worth in creatures, and of all works done by them, and is always opposed to them in scripture, (Rom. 11:6; 2 Tim. 1:9; Eph. 2:8, 9) it is quite entirely “free”, as Austin said long ago, is not , unless it is altogether free. As an attribute, it wholly and only “resides” in God; and is only in men, as to the sense and perception of it, and the effects of it upon them and in them, (Rom. 5:5, 8:37) and it is only exhibited and displayed through Christ, in and through whom men are elected, adopted, , , pardoned, , and (Eph. 1:4-7; Rom. 3:24; Titus 3:5, 6). And though there are various gifts and blessings, and effects of it, it is but one in God: there is but one Fountain, from they all flow. With respect to creatures, the objects of it, some distinctions are made concerning it, as of natural and “supernatural” . Natural seems to sound oddly, and unless guarded against, may tend to confound nature and together; but rightly applied and understood, may be admitted. What Adam enjoyed, in a state of integrity, above the rest of creatures, was all owing to the unmerited kindness and goodness of God, and so may be called ; as the image of God, in which he was created; his and ; knowledge and understanding; the communion he had with God, and his dominion over the creatures; and yet it was all natural: so many things which his posterity in their fallen state enjoy, being altogether owing to the free favour and undeserved goodness of God, may be called : to have a being, and life, and the preservation of it, and the mercies of life, as food and raiment, which men are altogether unworthy of, are gifts and favours; and so may bear the name of , though only natural blessings. “Supernatural” includes all the blessings of bestowed upon any of the sons of fallen Adam; and all the graces of the Spirit wrought in them; and which will easily be allowed to be supernatural. But that Adam had any such, in a state of innocence, for my own part, I cannot see; though some are of this opinion. Again, is, by some, distinguished into “common” or “general”, and “special” or “particular”. “Common” or “general” , if it may be so called, is what all men have; as the light of nature and reason, which every man that comes into the world is enlightened with; the temporal blessings of life, the bounties of , called the riches of God’s goodness, or , (Rom. 2:4) which all partake of, more or less; and the continuance and preservation of life; for “God is the Saviour of all men” (1 Tim. 4:10). “Special” or “particular” , is that which is peculiar to some persons only; such as electing, , , pardoning, adopting, and , (Rom. 8:30) and this special is, by some, distinguished into “” and “inherent” : “” is the , obedience, and of Christ to : “inherent” is what is wrought in the heart, by the Spirit of God, in . But these distinctions, with others, only concern the effects of the of God; that itself is but one in God; and is sure, firm, and immutable, as his nature is; and is the efficient cause, source, and spring, of all good things enjoyed by men; and should be acknowledged, as it was by the apostle, “By the of God I am what I am”, (1 Cor. 15:10) whether as a man, or as a minister, or as a Christian; and this is the final cause, or ultimate end of all, that God does towards, upon, or in his , through Christ; all is “to the glory of his ”, (Eph. 1:6) and is what appears, shines forth, and is illustrious in every part and branch of their salvation; and therefore they are said to be “saved by ”, (Eph. 2:5, 8) as will be evident by an enumeration of them.

1. The of God appears in the of men to everlasting life; and is therefore called the of ; and is denied to be of works, (Rom. 11:5, 6) and, indeed, this act of the of God, passed in his eternal mind, before any works were done, good or evil, and without any consideration of them, (Rom. 9:11) nor can any works truly good be done, until men become the workmanship of God in ; and then they are the fruits and effects of divine preordination, (Eph. 2:10) nor were men chosen in Christ because they were holy, but that they might be holy (Eph. 1:4). And , both internal and external, is a means fixed in the decree of ; and is as absolute, unconditional, and certain, as the end, salvation, (2 Thess. 2:13) and all the true that is, has been, or will be in the world, flows from electing ; had it not been for this, the world had been as Sodom and Gomorrah (Rom. 9:29). is also irrespective of faith; that is likewise a means fixed in the decree, and most certainly follows upon it, and is therefore called the faith of God’s (2 Thess. 2:13; Acts 13:17; Titus 1:1). It remains, therefore, that must be ascribed to the free favour, good will, and pleasure of God, to his unmerited and goodness, the true spring and cause of it; and to show forth which is the design of it (Rom. 9:18, 23; Eph. 1:4-6).

2. The of God is displayed in the he has made with his in Christ; this, with great propriety, is commonly called by us, “the of ”; though the phrase is not in so many words to be met with in scripture; it is founded in the unmerited and mercy of God; and is made to establish and secure the glory of it (Ps 89:2, 3). It was free that moved God to make one, to which he was not otherwise obliged: it was free that called, and that moved Christ to engage with his Father in it, and which “gave” him to be the of the people, (Ps 40:6, 7; Isa. 42:6) it was free that stored it with all spiritual blessings; by which it appears to be ordered in all things for the glory of God, and the good of his people; and these are grants of , made in it to them in Christ, (2 Tim. 1:9) and it was free that filled it with exceeding great and precious promises; promises of and glory, made before the world began; and which made them sure by an oath to the heirs of them; and who become heirs of them, not through any merit of theirs, but through the undeserved favour of God towards them.

3. The of God is very manifest in the of the chosen ones; the cause of which is, the good pleasure of the will of God; and the end of it, the glory of his (Eph. 1:5, 6). God, the adopter, stood not in any need of sons; he had a Son, an only begotten Son, a beloved Son, the dear Son of his love, who always pleased him, his Son and Heir; the adopted are altogether unworthy of such a favour, being “by nature children of wrath, as others”; and these men, and not angels, who are only servants in the family, to wait upon the children, the heirs of salvation, and minister unto them: and not all the race of men, only some, and these no better in themselves than others; and therefore their cannot be ascribed to anything else but the free and distinguishing of God; and into which relation they were taken before time, in the everlasting ; and Christ was sent to open the way, that they might receive this blessing of , and which they do by faith, the gift of God; for faith does not make them, only manifests them to be the sons of God; which relation is the ground of their having the Spirit, faith, and every other (Gal. 4:4-6).

4. The of God shines very illustrious in by Jesus Christ; free set infinite wisdom to work, to find out a proper person to be the redeemer and saviour; and it found out Christ to be the ransom, and provided him to be the sacrifice, (Job 33:24) his was owing to God’s good will to men, (Luke 2:14) and his mission to his unmerited love, (1 John 4:10) and it was by the of God he tasted death for men, (Heb. 2:9) and this for sinners, the chief of sinners, ungodly men, enemies in their minds by wicked works. In short, all that are and saved, whether Old or New Testament , are saved by the of God and Christ (Acts 15:11).

5. The of God is very conspicuous in the of men before God, and acceptance with him; which, in the strongest terms, is said to be of , to be by “his ”, the of God, and “freely” by his , and that through the that is in Christ (Titus 3:7; Rom. 3:24). Free , by infinite wisdom, found out the way whereby sinful men might be just with God; which otherwise never could have been; namely, by not their trespasses to them, but to Christ, the Surety free provided, whereby “God is just, and yet the justifier of him that believes in Jesus”, (2 Cor. 5:19; Rom. 3:25, 26) free appears in appointing Christ to work out, and bring in everlasting ; and in sending him in the likeness of sinful flesh to do it, (Dan. 9:24; Rom. 8:3, 4) and it was free moved Christ to come to do this will of God, and “become the end of the law for ”; and it was free in God the Father to accept of this , in the room and stead of sinners, and to it, without works, unto them, as their ; and in appointing faith to be the recipient of it, that so it might clearly appear to be of ; as the persons who are by it, being in themselves ungodly, more clearly shows it, (Rom. 4:5, 6, 16). is always denied to be of works; and the by which men are , is represented as a gift, a free gift, a gift by , as faith that receives it also is (Rom. 3:20, 28, 5:15-17; Eph. 2:8).

6. Pardon of sin is according to the riches, fulness, and freeness of the of God, (Eph. 1:7) the promise of it in the is free, absolute, and unconditional, (Heb. 8:12) the proclamation of it in the gospel, bore witness to by all the prophets, is the same, (Ex. 34:6; Acts 10:43, 13:38) the blood of Christ was shed freely for it; and though it cost him dear, it is all of free to sinners, without money and without price. Christ is exalted as a prince to “give” it; and God, for Christ’s sake, frankly forgives all trespasses, (Acts 5:31; Luke 7:41, 42; Col. 2:13) and it is vouchsafed to the worst and chief of sinners, (1 Tim. 1:13) and to great , ungrateful persons, guilty of sins of omission and commission, (Hosea 14:4; Isa. 43:22-25).

7. The of God is abundantly evident in , calling, and ; God regenerates men by his , and of his own good will and pleasure, (James 1:18) and he calls them by his , and according to it, (Gal. 1:15; 2 Tim. 1:9) and which always becomes effectual. There are some things which bear the name of , which fall short of true , at least what men call so, as “restraining ”; whereby some of God’s people, before , and some others, are kept from the commission of gross sins others fall into; and external “gifts” of , as a rational knowledge of the gospel, historical faith, and even gifts for the public ministry; which persons may have, and yet be unknown by Christ, and be castaways. And also what some call “sufficient ”, though wrongly; rather it should be called, insufficient; for that can never be sufficient which is ineffectual; as the often are. There are other distinctions of , which are not very material, yet, if rightly explained and understood, may be allowed, as “preparing, anticipating, operating”, and “co-operating”, and “subsequent”. “Preparing” must be understood not of preparations, and previous dispositions in men, and of them, to the of God; but what is of God himself, who prepares the heart, and makes it, by his , good ground, fit to receive the seed of the word cast into it, where it becomes the ingrafted word (Prov. 16:1; Matthew 13:23). “Anticipating” is that in which God goes beforehand with men, and enlightens their minds, teaches and instructs them in the knowledge of themselves, and of Christ, and guides, directs, and draws them to him, (John 6:44, 45) “Operating” is that by which God works in men, both to will and to do, of his good pleasure (Phil. 2:13). “Co-operating” is that by which men act, being acted or wrought upon, and by which they run, being drawn (Song 1:4). And “subsequent” is that by which the work of is carried on, and performed until the day of Christ (Phil. 1:6). Though there seems to be no great need of these distinctions; the most proper epithet of the of God, as displayed in , calling, and , is, that it is “efficacious”; it never fails of its effects: and it is always “” , and is never lost or comes to nothing; but issues in everlasting salvation; and all is owing to unmerited goodness. Every implanted in , flows from the free favour and good will of God. Faith is a gift, a free gift, a distinguishing gift; not given to all men, only to whom the Lord pleases (Eph. 2:8; 2 Thess. 3:2). is a grant of God’s , a gift of Christ, and a blessing of the (Acts 5:31, 11:18; Ezek. 36:26). Hope is a good hope through ; what men, in a state of nature, are without; and which God, of his free , gives (2 Thess. 2:16). The same may be said of every other , love, humility, patience, &c.

8. Lastly, Eternal life is the free gift of God, through Christ, a free gift through him (Rom. 6:23). The introduction of all the Lord’s people into the enjoyment of it, will be attended with shouts and acclamations, crying “, , unto it!” (Zech. 4:7) and which will be the employment of to all eternity; and so the great and ultimate end of God in their salvation, will be answered, namely, “the glory of his ” (Eph. 1:6).