An Expository Comment on 2 Corinthians 1, Exposition · Sermon 138
SERM. CXXXVIII.
Of Grace, as it is the Earneſt of Eternall Glory.
2 COR. 1. 22.
And given the earneſt of the Spirit in our hearts.
THis is the third and laſt ſimilitude, by which that gracious confirmation of beleevers in Gods promiſes, is declared; and if we conſider them relatively to the diſcourſe precedent, we ſhall eaſily ſee, what great reaſon there is that the promiſes ſhould not be only yea and Amen in themſelves, but in bs alſo. Seeing we have this ſpecial work of Gods ſpirit, anointing, ſealing, and giving us an earneſt of the things that are promiſed. Now, as you heard, though the ſame prividedge be meant under this threefold ſimilitude, yet every one hath its proper notion; and therefore the earneſt here ſpoken of may differ from ſealing, thus: That the ſealing of Gods Spirit doth aſſure of us that which is already wrought in us, as ſeals confirm contracts that are already made (though hereby alſo is implyed a certain continuance and perſeverance in that ſtate, which is ſealed;) but the earneſt ſpoken of in the text, doth principally relate to the future: So that whereas the childe of God might object, what if I be ſealed and aſſured for the preſent of my good condition, yet who knoweth what may fall out thereafter? I may apoſtatize, I may provoke God to leave me, and ſo this ſeal be as it were defaced. But though the word ſealing doth alſo imply continuance, (for it is till the day of redemption) yet the word (earneſt) doth more properly ſpeak to that Objection; Thou haſt the earneſt given thee of that inheritance which ſhall be hereafter.
So that in the words we may take notice of the mercy it ſelf, the efficient cauſe of it, and the ſubject receiving it. The mercy it ſelf is ſaid to be an earneſt, foreign: It is uſed in two other places in the New Teſtament, as is to be ſhewed. It is properly an Hebrew word, though from the Hebrews communicated to the Phenicians, which being great Merchants brought it into Greece, ſo that the Grecians adopted it for their ordinary wood; yea, ſome Latiniſts, as Plautus and Terentius do uſe it; as Grotius on the place affirmeth. Varro ſpeaketh of it, lib. 4. de ling. latinà. where he ſaith, the ſame mony, for divers reſpects may be called dos, merces, arrabo, and corollarium, and addeth, the word arrabo is brought from the Grecians; but Scaliger in his Notes upon the place correcteth him for that ſaying, Ne graecum verbum quidem ſed merum Syriacum. The Hebrew root from whence it groweth, is gnarub, to mingle, and ſo by a metaphor it ſignifieth to buy and ſell, to make contracts, and to aſſure them by earneſts; becauſe in this action, the buyer and the ſeller are as it were mingled together: Some have tranſlated it pignus, which the Grecians call foreign a pledge, pignus; It is ſo called either à pugno, (ſay ſome) becauſe the pledge is delivered by the hand, or elſe as Martinius Lexi. pignus from pago or pango, becauſe in ſuch covenants and contracts there is an agreement eſtabliſhed. But Hierom of old, and others of late do no waies approve of rendring it a pledge, but an earnest; for there is this difference in the civil law, between arra and pignus, an earneſt and a pledge: an earneſt is part of the price that is to be paid down, and ſo goeth to make it up; but a pledge is given for ſecurity by the debtor to the creditor, and taken away again when the debt is paid. Now this metaphor doth no waies hold in this caſe, for God is not a debtor to us: when he giveth us his grace, he doth not borrow of us; neither when the promiſe is fullfilled, is this grace taken away; for in heaven grace is not aboliſhed, but perfected. Indeed Aquinas upon the place maketh this Obſervation. That as a pledge muſt be (ſaith he) equivalently worth to the debt, ſo it is here; grace wrought in us, especially the Spirit of God beſtowed upon us, is equivalent to glory. But that is falſe, that in our graces wrought by Gods Spirit, there is an intrinſecall condignity and equality to everlaſting glory. It's therefore more proper and ſuitable to call it an earneſt, which was commonly uſed two waies, either in civill commerce or matrimoniall contracts, called therefore in the latter ſubarrhatio: The end and uſe of it was to ſecure the full payment of the debt, or fullfilling of any promiſe made; and in this ſenſe it is true in the Text, God knowing our proneneſſe to doubt about his promiſes, as alſo how uncertain and fearfull we are, doth give us his grace here as a ſure earneſt of our eternal happineſſe. So that by this earneſt, we are not to underſtand extraordinary and miraculatous gifts of Gods Spirit; for many had them who yet never could enter into glory, but the ſpecial works of grace ſanctifying. Theſe are fitly called an earneſt (though there be alſo ſome diſſimilitudes as is to be ſhewed) inſomuch that he who findeth he hath grace here, may certainly conclude he ſhall have glory hereafter; for though there be ſome who hold, that ſome may have true faith, and yet totally fall off, and that only the elected beleever ſhall perſevere, yet that is built upon a ſandy foundation.
In the ſecond place, you have the efficient cauſe of this, and that is the ſpirit of God; Some indeed make this by way of appoſition: The earneſt, which is the ſpirit; as if the ſpirit it ſelf, both in this and the other Text, were the earneſt, which may be received, provided, that by the ſpirit we mean not only the perſon of the ſpirit, but the gracious operations thereof; for the people of God partake of both, Eph. 1. 13. They are ſaid to be ſealed with that holy ſpirit of promiſe, called ſo, not becauſe it is the ſpirit promiſed, for that is too frigid, though it be true; but becauſe it is the ſpirit that doth apply the promiſes to the ſoul, and make us aſſured of them, as he is called the holy ſpirit, becauſe he is the authour of holineſſe: But then Eph. 4. 30. there we are ſaid to be ſealed by the ſpirit, denoting the ſpirit of God to be the efficient cauſe of it: So that it is a blaſphemous wreſting of the Scripture by a Socinian; when by the holy Ghoſt thus ſealing unto us, is (ſaith he, Smal. diſp. de promiſſo ſpiritus ſancti.) meant no more than a ſure hope of eternal life: He denieth the holy Ghost to be God, and a Perſon, it is only (ſaith he) a ſure hope within us: but this is to confound this effect with the cauſe: faith, and love, and hope, are the effects of Gods Spirit, they are not the ſpirit it ſelf. So that from hence, viz. becauſe the ſpirit of God doth ſeal us, we may gather a ſure argument, that he is truly God, for the ſpirit is ſaid to confirm us, and God is ſaid to confirm us, whereby it is implyed, that to confirm our hearts is a divine operation, as well as to ſanctifie it. It is true, how the ſpirit of God is God, and how it proceedeth from the Father and Sonne, cannot be comprehended by reaſon; It is enough that by faith we are to beleeve ſo, for no wonder the doctrine of the Trinity is inexplicable, ſeeing the nature of God is ineffable. To this purpoſe Auſtin having diſcourſed about the Trinity, concludeth, that he perceived only he had ſpoken ſomething of God: Si autem dixi, non eſt hoc quod dicere volui hoc unde ſcio, niſi quia Deus ineffabilis eſt? Quod autem a me dictum eſt, ſi ineffabile eſſet, non eſſet dictum, ac per hoc ne ineffabilis quidem dicendus eſt Deus. quia & hoc cum dicitur, aliquid dicitur, & fit neſcio quae pugna verborum, quoniam ſi illud eſt ineffabile quod dici non poteſt, non eſt ineffabile, quod velut ineffabile dici poteſt. De Doctrinâ Chriſtianâ. lib. 1. But that by the way.
Laſtly, Here is the ſubject wherein, and that is ſaid to be in our hearts: So that as God doth write his Law in our hearts; Thus he doth alſo infuſe his comfort and aſſurance, which doth demonſtrate the ſoveraign power of God over our hearts, he can make them holy when he pleaſeth; he can comfort them when he pleaſeth: No Potentate in the world can do thus: That heart of thine which is not in thy own power, which no man can tame, the grace of God can tame it, that heart which thou deſireſt may be filled with holineſſe and conſolation; God alone can do it. The Obſervation is.
That grace wrought in the heart is a ſure earneſt of glory hereafter.Grace is a ſure earneſt of glory.
He that is holy here, muſt needs be happy hereafter. If thou canſt finde grace in thy ſoul, thou haſt found the Pearl, thou maiſt rejoyce, not doubting but heaven will be thine hereafter. The people of God are not only to look upon grace as grace, but as it is an earneſt of a greater happineſſe: yet how often do the children of God conſider it without thiis reſpect? what courage, joy, and holy boldneſſe would it work in thee, to think thou haſt within thee that which aſſureth of eternal glory, as if thou wert already in heaven? This is a reviving truth, that grace is an earneſt of glory, thou mindeſt grace as it ſubdueth thy corruptions, as it maketh thy heart to be carried out more holily and delightſomely to God, but then thou doſt not attend to it as an earneſt. There is a great deal of difference between a ſhilling as a ſingle peece of money, and as an earneſt, it may be of twenty pound more to come. Thus it is very much rejoycing to finde grace at all in thy ſoul, as it is grace; but it doth much more rejoyce as it is an earneſt of more fulneſſe. Adam had grace, the angels had grace, but grace was not given them, as part of an inheritance, for they fell from it,
Let us conſider two Texts of Scriptures, where we have this earneſt ſpoken Places of Scripture where this earneſt is ſpoken of. 1. 2 Cor. 5. 5.of. The firſt is by our Apoſtle in this Epiſtle, cap. 5. 5. Now he that hath wrought us for the ſelf ſame thing is God, who alſo hath given unto us the earneſt of his ſpirit. What is that ſelf ſame thing he ſpeaketh of? it is a groaning and an earneſt deſire after immortality; we would gladly be out of this burden here, and in heaven; yea, as we groan and deſire, ſo we are aſſured and know, that when we ſhall dye, we ſhall go to heaven. But now becauſe theſe are things far above the power of nature, we naturally are afraid of death, we are unwilling to be taken from our relations, we have not ſuch aſſurance of heaven. Therefore ſaith the Apoſtle, He that doth work us, frame and poliſh us, for this great thing it is God. We could never do it without his ſupernatural aſſiſtance: But then how doth God work this admirable frame of heart? it is by the earneſt of his ſpirit; we have the beginnings of heaven already. So that as the Iſraelites by the bunches of raiſons, had ſome foretaſt of Canaan, ſo have beleevers ſome taſte of heaven by what they feel already; and as Moſes from Mount Piſgah could behold Canaan, though he did not enter into it: thus thou haſt a ſight of heaven, and an entrance into it by the grace begun in thee.
The other Text is, Eph. 1. 14. where the Apoſtle having ſaid, That we were ſealed by the ſpirit of promiſe, he addeth, which is the earneſt of our inheritance, 2. Eph. 1. 14.until the redemption of the purchaſed poſſeſſion. We are not yet brought into heaven, into Canaan; We are yet in the wilderneſſe, we meet with many dangers and temptations threatning us, that we ſhall never come there, but only this earneſt doth aſſure us and ſatisfie us: So that as among the Iſraelites, an inheritance was not to be alienated from the Tribe, in the year of Jubilee it would return again to the true owner. Thus this inheritance of heaven will never be taken from thee. Thou maiſt be in ſome dangers and fears of loſing of it, by thy unwiſe carriage, but ſhalt not be deprived of it.
Before we enlarge on this ſubject, it is good to take notice of the diſſimilitude How grace and an earneſt differ?as well as the ſimilitude; for though grace wrought in us be compared to an earneſt in this reſpect, as it doth aſſure us of future glory, yet in other reſpects it greatly differeth from earneſt among men.
As in the firſt place, An earneſt in bargains is to aſſure the buyer that giveth it as well as the ſeller, they mutually hereby are confirmed; ſo that the buyer 1. An earneſt aſſures both buyer and ſeller.cannot honeſtly fly off any more than the ſeller: But now when the ſpirit of God worketh this earneſt in us, it is only for our good, it is that we may be aſſured and confirmed. As for God, he doth it not to aſſure himſelf of us, but that we may be aſſured of him: Indeed by conſequent this aſſureth us to God, for having this earneſt we are preſerved from Apoſtacy, but the chief end is to confirm our faith in God, that we may be able with Paul to triumph, becauſe nothing ſhall ſeparate us from the love of God in Chriſt. It is then Gods gracious goodneſſe to condeſcend to us, he knoweth our temper, and our temptations; he ſeeth how one doubt ariſeth up after another; he taketh notice how apt we are to perplex our ſelves about the future, and therefore he giveth us this earneſt, not for his own ſecurity, but ours: This is more than his meer promiſe, therefore the Civilians define an earneſt to be a reall ſecurity, in oppoſition to that which is verball or conventionall only. Gods promiſe is enough to ſecure us: but becauſe we walk much according to ſenſe, therefore he doth indulge thus farre, as to work in us, while in this valley of tears, the beginnings of eternall glory hereafter. In which reſpect, we are already ſaid to ſit down with Chriſt in heavenly places, Eph. 2. 6. and certainly if to a godly mans ſence and experience, the foretaſting of heaven be ſo great and refreſhing, what is heaven it ſelf? If an earneſt be ſo wonderfull a matter, what is the poſſeſſion and inheritance it ſelf?
Secondly, This heavenly earneſt differeth from a worldly one, becauſe amongſt 2. An earneſt is done in a communitative way of juſtice.men this is done in a commutative way of juſtice. There is a ſtrict equality between the payment to be made, of which the earneſt is part, and the thing purchaſed thereby: So that in humane contracts, an earneſt is given as part of that payment which is equivalent to the thing purchaſed thereby. So that this whole way of commerce belongs to the common place of juſtice. Thus thoſe who write de Jure and juſtitia, do under that treat, De pignoribus & hypotheſis, but (alas) in this earneſt God giveth us, here is no bargain, here is no juſtice, all is of free-grace; God doth beſtow both the earneſt and the whole ſum, as it were, hereafter upon us freely. Both grace here, and glory hereafter, do alone proceed from the ſole bounty and free-love of God. Inſomuch that the childe of God is both begotten, nouriſhed and perfected by free-grace alone.
Thirdly, There is another diſſimilitude flowing from the former, for he who 3. By an earneſt a man intends to advantage himſelf.giveth an earneſt, intending thereby a full payment for ſomething he would have, doth thereby purpoſe to advantage himſelf. He would not give an earneſt, but becauſe he needeth the thing he buyeth, and thereupon would profit himſelf; but it is farre otherwiſe with God and us in this reſpect; God giveth us not this earneſt, this grace, no nor glory hereafter, becauſe he needeth us, but it is only for our good and conſolation. It is true, that Chriſt gave no leſſe than his own blood as a price to purchaſe us for a people to himſelf: But why was this? Was this to advantage himſelf? Was it ſuch purchaſings as when men buy houſes and lands to inrich themſelves and their poſterity? No, but only to do us good thereby; So that herein is the goodneſſe of God exceedingly commended unto us, that both the purchaſing of us, and giving us an earneſt to ſecure us of future glory, all is from his own munificence. In all this we are unprofitable and uſeleſſe as to him.
Laſtly, Here is this diſſimilitude, and that is a great one; Amongſt men when 4. An earneſt is oft loſt.the earneſt is given, yet there is ſometimes upon a just cauſe, and more often upon unjuſt grounds, a breaking of the bargain. They will loſe the earneſt rather than pay the whole ſum; So that the Caſuiſts diſpute to whom the earneſt in conſcience belongs, if the covenant be not made good. Thus becauſe man is a lyar and deceitfull, an earneſt is not ſuch ſecurity, that we may abſolutely depend upon it: Men are mutable, and are apt to break their engagements, but it is farre otherwiſe in this particular; God that hath given the earneſt, is not as man to repent and to change his minde; No, this is given us on purpoſe to aſſure us that he will never alter: and if it be ſaid, though God doth not alter, yet we may; We may abuſe this earneſt, yea, we may loſe it, all which the Arminians pleade. It is more fully to be cleared, that this earneſt is to aſſure not only God to us, but us to God, whereby he will ſo preſerve us, that nothing ſhall deprive us of eternal glory.