An Expository Comment on 2 Corinthians 1, Exposition · Sermon 95
SERM. XCV.
Of the Grace of God which Paul exalteth above Fleſhly Wiſdome, and aſcribeth all unto.
2 COR. 1. 12.
But by the grace of God.
THe third particular, which qualifieth the Apoſtles converſation in this world, cometh in order to be treated on, which is ſet down Oppoſitely, But by the grace of God. This is added; partly to exclude all pride and preſumption in himſelf. For having declared his integrity, leſt it might be thought, that though he did not confide in carnal wiſdome, yet he might in his own integrity; he addeth, The grace of God; ſhewing thereby, that he truſted in that alone. And then partly it is ſpoken, in oppoſition to fleſhly wiſdome. For ſeeing it might be demanded, If Paul did not uſe the wiſdome of the world, How could it come about, that he ſhould have ſuch ſucceſs in his preaching, that the Goſpel ſhould have ſuch a full and glorious courſe by his Miniſtry? He reſolveth it into the grace of God, that did go along with him: it was neither his gifts, or his graces, but the power and grace of God, directing and protecting of him, in his miniſterial imployment. Thus Paul and Barnabas, Acts 14. 26. are by the brethren recommended to the grace of God for the work, which they fulfilled. So that whereas the word Grace in the New Teſtament, hath ſeveral ſignifications; the principal whereof is the favour and meer mercy of God without us. The leſſe principal, is the Effects thereof; and the Effects of this Grace, are either of ſanctification, or adminiſtration and ſervice. We may comprehend all theſe in the word [Grace;] but eſpecially the latter, the effects of grace; and of thoſe effects, chiefly thoſe miniſterial gifts, with the ſucceſſe thereof, that Paul was enriched with. What is this grace of God, ſaith Chryſoſtome? It is (ſaith he) the wiſdome and power God bestowed upon him, whereby through miracles and other wayes, especially, that coming without humane learning, and oratory of the world, he did overcome the greateſt Philoſophers and Rhetoricians, whom the world did admire. This was the grace of God upon Paul, which he alſo mentioneth as the original of all the fruit of his labours, not attributing any thing to himſelf, 1 Cor. 15. 10. I laboured more abundantly than they all, yet not I, but the grace of God which was with me.
Now although by grace is meant principally the grace called, Gratiis data, common miniſterial gifts and favours of God, yet becauſe it is oppoſed to fleſhly wiſdome and carnal policy. There is alſo neceſſarily contained heavenly wiſdome, whereby Paul did avoid all ſenſual and deceitfull wayes, walking cloſely according to the Word, the fountain of all ſpiritual wiſdome. For as the Scriptures are a farre ſurer Rule, even to Civil Governours and Magiſtrates, then Tacitus, Machiavel, or others, cryed up by humane, worldly wiſe men, even in their civil adminiſtrations: So much more is it a ſure Starre for all the ſpiritual Officers of the Church to manage their affaires by, if they do look for ſucceſſe. From the Scripture both Magiſtrates and Miniſters may learne wiſdome for their reſpective adminiſtrations. Paul therefore, what ever it be that goeth on proſperouſly in his miniſterial worke, doth not attribute it either to his ſincerity, much leſſe to any humane policy, which he renounceth, but wholly to the grace of God aſſiſting of him, and going conſtantly along with him. Obſerve,
That it is the property of thoſe who are godly to take nothing to themſelves, The godly aſcribe all to the grace of God.but to give all to the grace of God.
You ſee here, though Paul was ſo eminent for godlineſſe, and ſo admirable for gifts, yet he maketh the grace of God to be alone the ſole Authour of all ſpiritual ſucceſſe. This ſubject the Apoſtle doth very willingly enlarge himſelf upon, whereſoever he hath occaſion: Hence in the fore-mentioned place, 1 Corinth. 15. 10. he ſaith, By the grace of God I am what I am. The grace of God made him an holy man; The grace of God made him an eminent Apoſtle; he had nothing as a private Chriſtian, or as an Officer, but by the grace of God; and becauſe many may have grace in a common way beſtowed upon them, that yet abuſe it, as Judas; he addeth, This grace was not in vain. Yet leſt it ſhould be thought that it was his improvement of the grace beſtowed, that made it ſo effectual, he preſently correcteth his expreſſion, Yet not I, but the grace of God, which was with me. As it is not the pen, but the Writer that is a cauſe of fair Characters.
Let us diſcover this Doctrine. And
Firſt, We ſee the Apoſtle rejoycing in the ſincerity of his heart, and yet 1. A man may take comfort in his own holineſſe, and yet truſt only in Gods grace.acknowledging all to the grace of God, ſo that theſe two may well ſtand together to take comfort from our holineſſe, yet to put our truſt in nothing but the grace of God. It is true, this is a very hard leſſon to performe, there is required much skill and prudence herein; for we are apt to runne into extreames: Either through unbelief and peeviſhneſſe, we nouriſh doubts and perplexing thoughts in our ſelves, not taking notice of the grace of God in us: Or elſe, if we doe behold it, and rejoyce in it, we are preſently in a ſecret manner lifted up, and confident thereby. But we ſee by the Apoſtles practice, both are conſiſtent together: So that the people of God are diligently to labour after this heavenly frame of heart. To be in doubts and fears about thy condition, is to live in the jaws of hell, and to be preſuming or carnally confident of thy graces, is the next door to a ſad and miſerable downfall.
Secondly, It is not enough to acknowledge the grace of God in the general, but ſo to ſet up grace as to give all to it. The Apoſtle maketh an immediate 2. All is to be given unto grace.oppoſition between grace and workes, Rom. 11. 6. there cannot be a reconciling of grace and workes together. This hath been often attempted, but as unhappily as the building up the walls of Jericho again. The Pelagian, Arminian, the Socinian and Papiſt, all theſe doe acknowledge grace; but when we come to the root of the matter, it's nothing at laſt, but the free-will and workes of a man. It is his good uſe of grace, that doth determine and make all things effectual, not grace it ſelf: And this is the rather to be noted, becauſe Stapleton would antidote againſt Calvin's poiſon, as he ſpeaketh from this Text. For whereas Calvin taking notice of the Apoſtles glorying, in the teſtimony of his conſcience concernin his ſincerity, doth ſhew, that Paul hereby doth not oppoſe that command, Let him that glorieth glory in the Lord, becauſe Paul giveth all to the grace of God, and reſteth alone upon that. From this, Stapleton would excuſe the Papiſts alſo, becauſe they acknowledge all good workes to come from grace: Their merits are founded onelyonly upon Chriſts merits. Even as it doth not derogate from the power of God, that he uſeth ſecond cauſes in natural things, becauſe they are ſubordinate to him, both in their being and operation; but it doth illuſtrate as his bounty, ſo his power the more to make other things powerfull: Thus ſaith he, it is not injurious to the grace and merits of Chriſt, if we attribute merit to our workes, ſeeing this cometh onelyonly from Chriſt; but it argueth his fullneſſe and rich grace the more, that communicateth of it to us. So that (ſaith he) to put truſt in the workes of grace, as the proxim and immediate cauſe, but in the grace of God, as the chiefe and univerſal cauſe, is no derogation to the honour and glory of Chriſt. But that of the Apoſtle muſt be alwayes remembred, If of grace, then not of workes, otherwiſe grace is no more grace. It is not grace, unleſſe it be grace every way: And therefore to make our workes the ſecond cauſes to truſt in, though it be not ſo high a wickedneſſe as to exclude Chriſt throughly, yet it doth in part, and therefore as in the matter of worſhip, we admit of no primary and ſecondary worſhip, no more than a primary and ſecondary God: So it is in matter of truſting, we muſt depend only upon Chriſt, not but that holineſſe and godly works are neceſſarily required, but not as cauſes under any ſubtil diſtinctions whatſoever.
Theſe two things premiſed, let us now conſider, What is that grace which What is that grace the Apoſtle exalteth againſt fleſhly wiſdom. 1. That grace whereby he was converted.the Apoſtle doth here exalt againſt all fleſhly wiſdome. And
Firſt, As the ground-work of all, there is to be underſtood, That grace of God, whereby he was called out of that phariſaical eſtate, and condition of enmity againſt Chriſt, to be a faithfull and ready ſervant to him. This wonderfull grace of God to him, doth often melt the heart of Paul, he ſpeaketh of it with aggravating particulars, as much as may be. Thus Galat. 1, 15. When it pleaſed God, who called me by his grace, to reveale his Sonne in me, &c. And therefore 1 Tim. 1. 15, 16. he acknowledged himſelf an inſtance, (Becauſe the chiefeſt of ſinners,) of the long-ſuffering of Chriſt. In Paul's converſion there were no preparations, no merits of congruity, there was no docible and fitted diſpoſitions: Inſomuch that the adverſaries to Gods grace do acknowledge Paul's converſion to be an extraordinary thing. In the midſt of his perſecuting ſury, when God might have ſtruck him dead with thunder and lightnings from Heaven, and ſo ſend him quick (as it were) to Hell; God did viſit him with his grace, and give him another heart, to his own amazement, and of all thoſe who heard of it. So if you look upon Paul in a ſingle capacity, as a private perſon in the whole courſe of his life, he giveth all to the grace of God.
Secondly, The grace of God, which Paul doth alſo greatly exalt, is, In the ſetting of him apart to be an Apoſtle, and an eminent Officer in the Church of God. This crooked and rough timber, that was onelyonly fit for the fire, God doth not onelyonly poliſh and ſmooth by grace, but advanceth it to be an eminent part in the building; notwithſtanding all Paul's former unworthineſſe, God doth not onelyonly by his grace call him, but maketh him an honourable veſſel in his houſe. This our Apoſtle doth likewiſe with great enlargement, in many places take great notice of. See how emphatically is he affected with this grace of God towards him, Epheſians 3. 7, 8. Whereof I was made a Miniſter according to the gift of the grace of God given unto me,—unto me, who am leſſe than the leaſt of all Saints, is this grace given, that I ſhould preach among the Gentiles, the unſearchable riches of Chriſt. Doe not theſe words proclaime how greatly his heart is affected with the grace of God, in ſetting him apart to be an Officer in his Church, and to proclaim the Goſpel to the Gentiles? Thus the grace of Converſion, and the grace of Apoſtleſhip, are a two-fold obligation upon Paul, for ever to keep him humble, and lowly in his own eyes.
Thirdly, The grace of God exalted by Paul, is ſeen, In the inabling of 2. That grace whereby he was made an Apoſtle.him in his miniſterial worke, and going along with him in an effectual manner. That whereas he had ſo many adverſaries, the falſe Apoſtles, who gloried in humane wiſdome, and all external enticements of the fleſh of man; yet for all that, that his ſeeming folly ſhould conquer their towering wiſdome, that his contemptibleneſſe ſhould ſurmount their eminency; This argued that it was not Paul, but the grace of God with him, that was thus effectuall. Even as it was not little David in his own power, but in the name of the Lord, that did deſtroy that vaunting Goliah.
Now as there were many choice ingredients that did make up that precious 3. That grace whereby he was enabled and proſpered in his Miniſtryointment, which was to be poured on the head of the Highprieſt: So there are alſo many choice and gracious qualifications, with the Concomitants thereof, required in thoſe who are Paſtours over people, eſpecially in the Apoſtles, who were Paſtours over Paſtours, as well as people. As
Firſt, It was the gracious worke of God, To make Paul to be ſincere, As, 1. It was the grace of God that made Paul ſincere.and to walke in all plainneſſe and integrity of heart, whereas we ſee many in the broaching of their falſe wayes, are filled with great deceit and ſubtilty. The Apoſtle chargeth upon ſuch, who deliver falſe Doctrines, Epheſ. 4. 14. By cunning craftineſſe and ſleight of men, they lie in wait to deceive. Thoſe that are falſe Prophets in the Church of God, they have foreign, and foreign, and foreign, A ſtrange ſlighty jugling, and even bewitching of men, but it is from the grace of God, that thoſe who are his true Miniſters are ſincere and upright: They have an agreement betweene their heart and tongue. It was the ſpeech of one reading Lectures in the Popiſh Schooles, Sic dico, quando ſum in Scholis, ſed penes nos ſit; aliter ſentio. I ſpeake thus when I am in the Schooles, but to tell you a ſecret, I thinke otherwiſe. It was alſo a boaſt of another (Fredericus Staphylus) That he had ſo many yeares beene a profeſſour of Divinity in the Schooles, and yet no hearer was able to tell what judgement he was of. (Gerhardi Cathol. Confeſſio lib. 1. par. 2. cap. 19.) Now this craft and diſſimulation in the old Dragon and his ſeed, is no wonder; but the Miniſters of Chriſt, as they believe with their heart, ſo they make confeſſion with their mouths, and dare not but reveale the whole counſel of God. It was horrible impudence in Melanthus the Grecian, who having got a Kingdome by fraud and deceit, did in honour thereof, as if it were pleaſing to their gods, appoint Feſtivals, calling them foreign, as much as couſtning and deceiving, inculcating that of the Poet, Dolus an virtus, quis in hoſte requirat. (Capel. Hiſtor. An. Mund. 2872.) Certainly the Church of Rome, and many other Hereticks have gone by no better Rule, counting gaine godlineſſe, counting lying and diſſembling godlineſſe, when they conceived, that it made for their end. As if they were of that Kings mind Darius Hystaspes, that to lie and ſpeake truth, were all one: For he that ſpake truth did ſo to obtain his deſires, and ſo he that lied did no more; and therefore both truth and a lie were all one. (Vide Laurent. Vul. Jiſuit. cap. 1. pag. 30.) But oh how abominable is this, and contrary to the Spirit of Chriſt! The grace of God in ſuch who are his faithfull Miniſters, maketh them not to turn into ſuch falſe and crooked wayes, though the preaching of the truths of Chriſt bringeth much hatred and oppoſition, though they know they are unwelcome and deſpiſed, and that for their very meſſage ſake, yet they conſult not with fleſhly wiſdome, but doe the work of God zealouſly and with much faithfulneſſe. And truly the Miniſters of God are much to pray for this grace of God upon them, that they may be above all humane feats, all ſinfull compliances, and be afraid of nothing, but that they ſhould ſinne, and not preach the Goſpel with that boldneſſe as they ought to do. That great commendation which the ſpies gave Chriſt, upon a wicked deſigne, is to be endeavoured after by every faithfull Miniſter of Chriſt, Luke 20. 20. Maſter, we know that thou ſayeſt and teacheſt rightly, neither accepteſt thou the perſon of any, but teacheſt the way of God truly. So that you ſee this ſincerity in the Miniſters of God, is the ſpecial effect of Gods grace towards them.
And therefore let us make an Uſe of Admonition to all ſuch as deſire to ſerve God in the way of the Ministry, that above all things they would pray to God for this grace. To have thy miniſterial converſation with much wiſdome and learning, with great applauſe and glory in the world, is nothing ſo advantagious as this integrity of ſpirit. This is above parts, above gifts, above books, and all learning. It is ſaid of Barnabas, Act. 11. 24. He was a good man; full of the holy Ghoſt, and of faith, and much people was added to the Lord: This followed as a bleſſed effect upon the former. If we Miniſters had more mighty workings of Gods Spirit in us, we ſhould find more mighty workings of his Spirit with us.