An Expository Comment on 2 Corinthians 1, Exposition · Sermon 23
SERM. XXIII.
Of the Name, Nature and Preheminence of the Grace of God above all other things.
2 COR. 1. 2.
Grace be to you, and Peace, &c.
THe next thing conſiderable in theſe words, are the particular mercies prayed for in this Salutation. The firſt whereof, and that which is the efficient cauſe of all other things, is Grace. The Common-place in Divinity, De Gratia Dei, of the grace of God, is of a very vaſt extent, and moſt of the Popiſh, Arminian and Socinian errours, ariſe from the miſtake of the uſe of this word in the Scripture; but it would be impertinent to graſp that whole controverſie. I ſhall not treat any more of it, then what may relate to this Text.
We may therefore briefly take notice of the uſe of it to our purpoſe, That the firſt and moſt principal ſignification of it, is the favour and mercy of God towards us; for it anſwereth the Hebrew word Chen, which comes of a root that ſignifieth to have mercy. So that when the Scripture faith, We are juſtified by grace, we are called by grace, we are ſaved by grace. The Popiſh party doth groſly erre, taking grace there for ſomething in us wrought by the Spirit of God, whereas it is indeed without us, even the Attribute of mercy and grace in God. So that the meaning is, We obtain ſuch glorious priviledges, not becauſe of any thing in our ſelves, though never ſo holy, but becauſe of the meer grace and favour of God without us. Grace then in the moſt frequent and principal ſignification of it, denoteth the favour and goodneſs of God. But then
In the ſecond place, It is uſed ſometimes for the Effects of this Grace. For as mercy is ſometimes taken for the attribute in God, and ſometimes for the effects of it: So likewiſe is grace. Hence it is that Gods grace, is ſometimes put for the Gospel, and the preaching of the Word. This being meerly from his grace, that he vouchſafeth ſuch a mercy to his people, Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good ſucceſs and ſpecial aſſiſtance that God giveth unto the preachers of it, Act. 14. 26. 1 Cor. 15. 10. Yet not I, but the grace of God, viz. aſſiſting and giving ſucceſs to my miniſterial labours.
Again, It's applied to thoſe common gifts of Gods Spirit, which were ſo wonderfully vouchſafed in thoſe dayes, To ſpeak with tongues, to work miracles, theſe are called the grace of God; though ſome would diſtinguiſh between foreign and foreign, 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called Gods Grace; as Paul did his Apoſtleſhip, Rom. 1. 5. becauſe it's the meer grace of God, that hath appointed ſuch Offices in the Church.
Laſtly, That which the Roman Church makes the more ordinary ſence, that indeed is ſometimes, but ſeldom to be found in Scripture, viz. to ſignifie thoſe habits and principles of holineſs, which are with in us. There are ſome indeed, who ſay, The Scripture never uſeth the word Grace in this ſenſe, but ſome places ſeem to be clear, Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace, ſo that we do not make it to juſtifie or ſave, for that is the grace of God without us. Obſerve,
That the grace of God is to be deſired by every one, in the chiefeſt and firſt The grace of God is to be deſired before all other things.place.
This we ſhould earneſtly pray for, that whatſoever God would deny us, yet that he would give us his grace and favour. We are (I ſay) to deſire it, not only above all temporal and earthly comforts above riches, honours and long life, but even above the ſanctification and holineſs of our ſouls, which God worketh. We are to deſire his grace, more than grace in our own hearts; for this is the effect of that, and this alone being imperfect in us, could not juſtifie or ſave us. Let us diſcover this rich treaſure of Gods grace, though the Apoſtle Epheſ. 2. 5. calls it, The exceeding riches of his grace; ſo that we can never ſpeak to the full of it, though we had the tongue of men and Angels, ſtill there is more in the grace of God, than we are able to fathom. We muſt therefore ſpeak and underſtand as children about it, till in Heaven this imperfection be done away. And
Firſt, We muſt know, that God hath ſeveral attributes tending to the ſame thing, Propoſitions diſcovering the nature of the grace of God.yet do not ionally differ. There is his Goodneſs, whereby he is willing to communicate of his fulneſs to the creature. Thus he was good to Adam, making him ſo glorious a creature. There is his Mercy, and that is, whereby he pitieth his creature, being caſt into miſery. There is alſo his Patience and Long-ſuffering, which is extended to ſinners that do for a long time rebell againſt him, when he could, if he pleaſed, deſtroy them every moment in hell. And laſtly, here is this property of Grace, whereby he is called a gracious God: And this the Scripture doth ſpeak of, as the moſt glorious and comfortable attribute; and that doth imply theſe things:
1. That whatſoever good God doth beſtow upon us, it cometh ſolely and originally What the grace of God implies.from his meer bounty and good pleaſure. So that there is nothing in us, that may in the leaſt manner, either merit with God, or move him to be thus gracious. So that we can never hear of this word [Grace] but it ſhould preſently humble and debaſe us, it ſhould make us condemn our ſelves, and give all to God. For if it be of grace, than there was no motive in us, God out of his own bowels doth this for us, Rom. 1. 5, 6. The Apoſtle ſpeaketh very fully to this, If of grace, than it is not of works, otherwiſe grace is no more grace. So that to acknowledge the grace of God, as Pelagians were forced to do, and ſo Papiſts and Arminians do, yet at laſt to divide between grace and our ſelves, to make us co-workers with it, yea to make it effectual; this is to take all away really, that we had given verbally before. So that if it be Gods grace, we muſt not give ſo much as the leaſt ſigh and deſire to our ſelves; all cometh meerly from the good pleaſure of his own will.
2. Grace doth not only thus imply a pure and only original from God himſelf, excluding us, but it ſuppoſeth alſo a manifeſt unworthineſs in us, and a contrary deſert to what God beſtoweth upon us. Therefore grace in the Scripture language ſuppoſeth ſinfulneſs in us, that we deſerve to be abhorred, and caſt out of Gods preſence. Hence juſtification and pardon of ſinne are attributed to the grace of God, becauſe we by our ſins might juſtly have expected Gods vengeance, and his condemnation. So that the word Grace is ſtill to debaſe us more and more in our own eyes. For it doth not only proclaim, that all cometh meerly from God, but alſo that we are wretched ſinners, who have deſerved the anger and frowns of God, when now we have the light of his countenance. To Adam God was very bountifull, and full of love; yet ſome Divines ſay, That we cannot call that Gods grace to him, becauſe Adam was not in a ſinfull and contrary eſtate, deſerving the wrath of God.
3. This grace of God is more especially demonſtrated in thoſe effects which relate to the happineſs and bleſſedneſs of the ſoul. Therefore it's the grace of God in calling and juſtifying us, in ſending his Sonne to redeem us, in vouchſafing Goſpel-mercies to us. In this the grace of God is made moſt apparent; and this ſhould teach us, what we ſhould prize moſt, what we ſhould be affected moſt with, even theſe ſpiritual mercies. The Scripture doth ſeldom or never call it, the grace of God, to give us wealth, health and temporal mercies; theſe are not worthy to be mentioned, when we ſpeak of Juſtification, Remiſſion and Salvation; and yet how carnal and corrupt are we? We deſire the grace or favour of God, for our bodies, for outward happineſs; but who is ſenſible of the need of Gods grace in this ſpiritual manner? Thou canſt not therefore argue Gods grace is to thee, becauſe thou liveſt in proſperity. and haſt what thy ſoul can deſire. For theſe may ſtand with Gods anger and wrath, thou mayeſt be a fire-brand of hell, and one prepared for deſtruction for all this. Oh then be ſenſible of that which the Scripture attributeth to Gods grace, but none ſave an holy, heavenly heart can do this!
4. This grace is communicated to us in and through Chriſt. So that it is called in Scripture, The grace of the Lord Jeſus Chriſt, in a two-fold reſpect, 1. Efficiently, How grace is called the grace of our Lord Jeſus Chriſt.becauſe he is able to beſtow it upon us. You ſee in the Text Paul prayeth it from him, as well as God the Father. And, 2. Meritoriouſly, becauſe Chriſt by his bloud hath made a way open and free for grace to manifeſt it ſelf. Oh then, let us know, that without Chriſt, God is a conſuming fire, a condemning Judge; that there was no more poſſibility without him, to have ſo much as a drop of grace, as there was for Dives in hell, to obtain a drop of water! No, no, there was too great a gulph between God and us. Indeed the Socinians they blaspheme and ſay, If we hold the merits and ſatisfaction of Chriſt (they ſay) this overthroweth the grace of God, making it none at all. What grace is it (ſay they) for God to forgive and pardon, when he receiveth full ſatisfaction for it? But though it be of Juſtice to Chriſt, yet it is meer and only Grace in reſpect of us, and that many wayes, but eſpecially in theſe two particulars; 1. That God was not bound to take a Surety for us; he might have ſtood for ſatisfaction in our own perſons; that we who had ſinned ſhould alſo be puniſhed. And then, 2. Although this price be paid, yet the application of it, is wholly of grace. For how many are damned? How many have no ſinne forgiven, or pardoned to them, although Chriſt came as a Saviour into the world. It is therefore meer, and only grace to make thee partaker of this grace, which cometh by Chriſt. God is gracious, but Chriſt made way for it.
5. Gods grace therefore is the ſame, with that which the Scripture calls the light of his countenance; Which is an alluſion to men, who when they were pleaſed, and delight in any, they look in a ſmiling and chearfull manner upon ſuch. Thus it is with God, when he is reconciled through Chriſt with thoſe that are his, he doth preſently caſt away his anger, doth no longer turn his face from them, abhorring and loathing their perſons and duties; but he accepts of them, looketh upon them with delight: Inſomuch that the Scripture makes this to be the utmoſt bleſſedneſs, that a godly man can deſire to have, The light of Gods countenance ſhining upon him, to be under his gracious favour, as you ſee by Davids earneſt petition for it, and the ſad troubles and diſtreſſes, which were upon his ſoul when he hid his face from him. So that to partake of Gods grace comprehends all the comfort, glory and bleſſedneſs we can deſire.
6. This property of God, of being gracious, though it hath alwayes been to the Church ſince Adam's fall, yet it hath broken out by degrees: Inſomuch that the Goſpel time is the time of grace in a more eminent manner. Abraham, and Noah, and David, theſe were all juſtified by grace, as well as we, though in Chriſts time this glorious light break out into its full luſtre. God telleth Moſes, Exod. 22. 27. He would hear the cry of the oppreſſed, for he was gracious. And David often, Pſal. 86. 15. Pſal. 111. 4. doth acknowledge this comfortable property in God, that he is gracious. So that in the old adminiſtration, though every thing was more covered and obſcure, yet then it was the grace of God alone, that they made their refuge; yet this was ſo dark comparatively, that the Evangeliſt ſaith, John 1. 17. The Law came by Moſes, but grace and truth by Jeſus Chriſt; as if thoſe former diſpenſations were not diſpenſations of grace. Hence the expreſſion is, Tit. 2. 11. The grace of God hath appeared, viz. in a moſt viſible, irradiant manner, that our eyes are dazelled with it, as when the Sunne ſhineth in its full ſtrength at noon-day. So that all thoſe Doctrines, which in theſe Goſpel times do obſcure the grace of God, are more intollerable, than thoſe who pleaded the Law, and the works of the Law in former times.
7. Let us conſider, What are the oppoſites to this grace of God; or, What are thoſe ſinnes that do keep off this grace of God from us. For though this Sunne ſhine never ſo gloriouſly; though this Ocean be never ſo full, yet if we ſhut our eyes, or wilfully ſtop the ſtreams of this fountain, we ſhall not receive any good by it. And there are theſe remarkable ſins, like ſo many opacous bodies, that do interclude this grace from us. I ſhall not meddle with Doctrinal opinions, but practical indiſpoſitions. And
1. He who ſeeketh to be juſtified by the works of the Law, by his external obedience thereunto, he will never come under the ſweet benefit of Gods grace. A man that is fully confident in his own righteouſneſs, and the good of his own heart, will alwayes be neglective of the grace of God. You may ſee this largely by thoſe arguments the Apoſtle hath in his Epiſties. A phariſaical spirit is alwayes an adverſary to Free-grace; but oh the proneneſs in all to this ſinne, eſpecially men civillized, and meerly moralized, that are kept from the groſs pollutions of the world! You may as ſoon remove the earth, as ſuch, from their ſuppoſed righteouſneſs. The Apoſtle ſpeaketh it as the general ſinne of the Jews, Rom. 10. 2. That being ignorant of the righteouſneſs of God, they went about to eſtabliſh their own righteouſneſſe. They would fain ſet up this Dagon. This is the ſweet poiſon, that is the death of ſo many; Intus exiſtens prohibet alienum. And when the ſenſible object is put upon the ſenſitive faculty, it cannot perceive. And hence it is that there are very few, that do indeed admire and ſet up this grace of God. If the Prodigal had fared as deliciouſly every day, as Dives, he would never have deſired his Fathers houſe.
2. Another indiſpoſing thing, to eſteem of the grace of God, is the conſequent of this, When men are not ſenſible of original corruption, in the efficacy of it, when they do not ſee or feel how miſerable they are. Theſe two go alwayes together; he that maketh nothing of original ſinne, hath alſo as low and ſlighty thoughts of grace. You ſee it in Paul, while ignorant of this, what high and great thoughts he had of himſelf; but when once he came to be anatomized, when once the dark corners of his ſoul were made known, then who did more long for, and breathe after the grace of God than he?
3. A third indiſpoſition, which is a natural conſequent of the former, Where there is not poverty of spirit, brokenneſſe of heart, and thereby an hungring and thirſting after the grace of God. With ſuch alſo this hath no precious acceptance, Matth. 11. 28. Come unto me ye that are heavy loaden, and I will eaſe you. Ho, every one that thirſteth, Come, ſaith Chriſt. But alas, where are theſe tender, contrite, and hungring Chriſtians? No marvel that you ſee ſo few crying out, Oh, if we could have the light of Gods countenance, if we could but feel the grace of God ſhining upon us, we would not matter any outward condition whatſoever! Such flowers as theſe grow but in few places. Chriſt and his grace are not importunately deſired and wreſtled for in prayer, becauſe ſo few are of a contrite hear.