An Expository Comment on 2 Corinthians 1, Exposition · Sermon 24
SERM. XXIV.
Who are fit Subjects to partake of the Grace of God. As likewiſe Rules and Scripture-characters of the Grace of God, by which we may rightly underſtand, and judge of it.
2 COR. 1. 1.
Grace be to you, &c.
WE have heard, That the grace of God is the chiefeſt and moſt eminent Who are fit ſubjects to partake of Gods grace without.mercy that we can deſire, either for our ſelves, or others. We have been informed, who are thoſe capable and fit Subjects, that may partake of this grace of God. There remain ſome more Qualifications to be inſiſted upon. And
Firſt, Such only partake of Gods grace without, who have true inward ſanctifying grace. For although it be true, that the grace of God without us, is to be preferred and eſteemed above all inherent grace, yet theſe are inſeparably conjoyned together. None can claim Gods grace, and plead the mercifull effects thereof, but ſuch who have this teſtimony, and evidence within. It is true, this grace (as is to be ſhewed) maketh way for it ſelf; and begins the firſt ſtone in this ſpiritual foundation: but then the ſubſequent effects of this grace, are only to thoſe, who have the inward work of it upon their own ſouls. And this muſt be diligently obſerved, that ſo wicked and ungodly men may not think to taſte of this tree of life: What haſt thou to do, to ſpeak of Gods grace, to hope in Gods grace, who haſt no grace in thy heart? Think not, that God will extend it to ſuch as thou art; for then it would be ſuch grace, as would encourage to ſinne, and imbolden in evil wayes. Then we might truly take up that reſolution, which the Apoſtle with ſo much indignation rejecteth, Let us ſinne that grace may abound. No, the whole word of God ſpeaketh no grace, no peace to a wicked man. It's not the grace of God, but the anger, the fury, and the wrath of God to ſuch perſons. Hence Exod. 14. even at that very time, when God is pronounced gracious and long-ſuffering, it is added, Who will in no wiſe acquit the guilty; yet who can keep off theſe ſwine from running into this ſweet garden? Let them live graceleſs perſons, yet for all this, they prefume God will be gracious to them. But be not deceived, Gods word is not a lie; thou wilt find the iſſue to be, as that ſpeaketh. And although thou mayeſt for the preſent have much outward proſperity, many temporal advantages, yet the curſe and anger of God may be upon thee all the day long for all this. Dives had great ſtore of earthly benefits, but needed as much a crum of Gods grace, as it were, as Lazarus did a crum of bread from his Table. Therefore judge thy condition, though overflowing with many outward comforts, no better than an hell, till the grace of God be diſpenſed towards thee.
Secondly, Thoſe only are preparrd to enjoy this grace of God, who do exerciſe faith in the promiſes of the Gospel. For faith is like opening of the window, that lets in this glorious light upon the ſoul. The grace of God is no otherwiſe communicated unto us, but by believing, Joh. 1. 12. To them that did believe, he gave them power to become the Sons of God. Rom. 3. 24. Juſtified freely by his grace, through faith in his bloud. So that faith is the hand to receive this precious pearl. And for this reaſon it is, that Gods children are no more filled with this grace; it doth not like oil runne into all their wounds, becauſe by unbelief they ſhut up their ſouls, and make ſad obſtructions unto this grace of God. Oh then, if thou who are truly godly walkeſt in a dejected manner, ſaying with David, Hath God forgotten to be gracious? Know God is as gracious as ever, yea and as willing his grace ſhould overflow to thy ſoul, but thou art unwiſe and froward; thou doeſt not ſet upon this great work of faith, which is the key, as it were, to open theſe treaſures of Gods grace. Know then, that ſo much faith as thou bringeſt, ſo much of Gods grace thou ſhalt partake of. And therefore it is, That to be juſtified by faith, to be ſaved by faith, and to be juſtified by grace, or ſaved by grace, is made all one by the Apoſtle, and he argueth from one to the other; and this way of Gods grace, with the manner of receiving, it cometh wholly by revelation. It's alone by the word of God, that we come to know God to be ſo gracious; and it's alone by the ſame Word, that we come to know what faith is, and how by that only, and not working, we do receive of this grace. No wonder then, if the troubled and humbled ſinner be ſo longere he comes to be repleniſhed with this grace, that he keepeth conſtantly in fears and doubts; for till he put himſelf upon this way of faith, there is not the leaſt cranny in his ſoul, wherein the leaſt glimpſe of Gods favour can approach unto him.
Thirdly, Such are capable ſubjects of Gods grace, that are affected thankefully with the leaſt diſcoveries and manifeſtations of it to the ſoul. The Sunne is not more welcome to the world, than the grace of God to a broken, contrite heart. If then the ſoul come to taſte of the ſweetneſs of it, both heart and mouth will overflow in the acknowledging of this grace. And indeed therefore doth the Lord do all out of grace to us, that as the Apoſtle ſaith, We might be to the praiſe of the glory of his grace, Epheſ. 1. 6. And that we ſhould ſhew forth the praiſe of him, who hath called us out of darkneſs into his marvellous light, 1 Pet. 2. 9. So that there is nothing ſo comely and beautifull for a ſoul partaking of this grace, as to be calling upon his ſoul, and all within him to praiſe God: Yea, becauſe he cannot do it enough, to call upon all other creatures, Angels and Saints, that they would joyn with him in this work. And certainly the dullneſs and negligence of the godly is much to be lamented in this very particular. David diſcovered this, when Pſal. 103. he cals upon his ſoul to bleſſe God; and in other places, Pſal. 18. 2. Awake pſaltery and harp, I my ſelf will awake early. Why then is it thus with thee, that in temporal mercies and deliverances thou art ſo cordially ſenſible of them? If God of weak and ſick, make thee healthfull; if he recover thee from the gates of death, if he bleſs thy outward eſtate, ſo that thou art freed from the former ſtreights and perplexities thou wert in: If (I ſay) God do thus for thee, thou loveſt to take notice of it; thou canſt with tears and joy ſpeak of Gods goodneſs to thee herein; but for thoſe great and unſpeakable riches of his grace, in calling of thee, and juſtifying of thee, in beginning of grace in thy heart; theſe things thou doſt not meditate of ſo affectionately as thou ougheſt to do. How farre otheawiſe was it with Paul, whoſe heart, was like a fountain never dry, but did alwayes ſtream forth abundantly in bleſſing of God for thoſe ſpiritual mercies. Certainly were this grace of God rightly conſidered by us, it would put us into holy raviſhments, it would take us off from all worldly comforts or diſcontents. The ſoul poſſeſſed with thankfull thoughts about this grace of God, will be even in Heaven it ſelf. Indeed we ſhould account this our meat and drink, and our only bleſſedneſs. Oh then abhorre thy ſelf, for not being raviſhed more with this grace of God to thee! Say, Lord, what a ſtone, what froſt and ice am I? yea worſe than they; for David calleth upon them to glorifie and praiſe God, and they do it in their kind; but I am forgetfull and dull in this bleſſed work, which is the only duty to be done to all eternity. It may be then thou feeleſt no more of this grace of God, becauſe thou are no more thankfull for the preſent enjoyments of it; and it argueth thy heart not only too dull and ſluggiſh, but too earthly and worldly, that thou doſt not bleſs God in the firſt and chiefeſt place, for the workings of his grace towards thee.
Laſtly, Such only are capable of the benefits of this grace, who do not abuſe it, or turn it into occaſion of ſinne. The Apoſtle Jude 4. complaineth of ſome, who did turn the grace of God into wantonneſſe. And the Apoſtle Paul, Rom. 6. 1. ſpeaketh of ſome, who encouraged themſelves to ſinne, becauſe of Gods grace. Oh take heed of falling into this Libertiniſm and licentiouſneſſe. As the ſwee… and comfortable ſhowrs of April breed frogs and other vermine, as well as pleaſant flowers: Thus the grace of God, when falling into a broken humbled ſoul, makes him more godly and holy; but dropping on the wicked and carnal heart, it pampereth him, and nouriſheth him the more in his ſinnes. How many ſpiders get poiſon out of theſe ſweet flowers? How many do encourage themſelves in their prophaneneſs, and go boldly on in their manifeſt impieties, hardening themſelves with the thoughts of Gods grace? Thus whereas bitter pils, the judgements of God would have conſumed their luſts; thoſe ſweet and comfortable things of Gods grace, do more confirm them in their impieties. Oh take heed of being wicked, becauſe God is gracious! For thou wilt find, though he be infinitely gracious, and that to great ſinners, when repenting and humbling themſelves, yet to ſuch as abuſe and turn his grace into an occaſion of ſinne, the hotteſt flames of his anger will fall upon ſuch.
In the next place, Conſider ſome Rules, how rightly to underſtand and judge Rules how we may rightly underſtand and judge of the grace of God.of this grace of God. And
Firſt, You muſt know that there are thoſe who extreamly erre about the grace of God, and yet are directly oppoſite to one another. The Pelagian, the Papiſt, Arminian and Secinian; all theſe do more or leſſe diminiſh, and nullifie the grace of God. For howſoever they have many plauſible and ſpecious diſtinctions, by which they would evade to be thought enemies to Gods grace, yet unleſs we give all to grace, we make it no grace at all. Auſtin's known aſſertion is very true, Gratia non eſt gratia ullo modo, niſi ſit gratuita omni modo. The Pelagians of old did deceive the Eaſtern Church, by granting, That all thoſe were to be anathematized, who did not hold the grace of God neceſſary to every good work: And the Papiſts with the Arminians, do carry it ſo ſpeciouſly, as if they indeed did ſet up grace more than their Adverſaries. Let not therefore every one that ſpeaketh of grace, be preſently accounted Orthodox, and to endure the Scripture-proof and trial. Again, on the other ſide, there are Antinomians, who do erre grievouſly, though they only would be thought to admire free grace, condemning all as Legal Preachers, and of an Old Teſtament ſpirit, that do not ſpeak of grace, as they do. Now God is ſo gracious theſe tell us to his people, That he ſeeth no ſinne in them, that he doth not afflict for ſinne. They tell us of ſuch a grace, That God looketh upon us, as if we were Chriſt himſelf, and that he doth this from all eternity: That Paul before his converſion, while a perſecuter and blaſphemer, was as much in the love and grace of God, as after his converſion: That the vileſt and moſt wicked of men, even while they are ſo, are to receive Chriſt as a Saviour: That neither ſinnes or good works do at all marre, or make our peace: That faith juſtifieth only declaratively, by manifeſting unto us, That God did from all eternity juſtifie us. Theſe and ſuch like poiſonous tenents they affirm, and this (they ſay) is to preach free grace. Thus you ſee the grace of God may be oppoſed on the right hand, and on the left.
Therefore in the ſecond place, take this Rule, That we muſt not exalt grace according to our own fancies and opinions, making ſuch a grace as we would have, and then go to the Scripture to confirm it; but the word of God muſt be the alone Rule in this caſe. So that by the Scripture alone, we ſhall not give too little, nor on the other ſide attribute too much to it, making Gods grace to be ſuch a thing not indeed as it is, but ſuch as we would have. It is good therefore to attend to the Scripture, and to lay all our own thoughts and all humane Authorities aſide, that ſo the Scripture grace of God may be found out.
Now theſe Characters we may have of that grace the Scripture commends The Scripture characters of the grace of God.in God:
1. That the Scripture-grace doth begin all the good in us. We do not prevent God, but he prevents us. Thus our Saviour, You have not choſen me, but I have choſen you: We love him, becauſe he loved us first. So that the word of God doth ſtill reſolve the original of all we have into this grace of God, as Rom. 9. and Rom. 11. Epheſ. 1. Whoſoever therefore makes ſomething in us to begin, and then Gods grace to be ſubſequent; he ſetteth not up grace in a Scripture-way. Therefore there are no antecedent merits or diſpoſitions in us, for which God doth afterwards beſtow his grace upon us. The very firſt deſire, inſpiration, and leaſt unſeigned groans after Chriſt is from this grace of God. Therefore the beginnings of what is good; is attributed to God, as well as the progreſſives, yea the initials moſt of all, becauſe then we were dead in ſin, and in a ſtate of enmity againſt God.
2. The grace of God which the Scripture commends, as to our Sanctification and converſion is not meerly ſuaſory, and by moral arguments, or in an univerſal, indeterminate and ineffectual manner, till we by our freewill content to it; but it's a grace that takes away the heart of ſtone, and giveth an heart of fleſh; it's a grace that gives a new birth, and maketh us new creatures. Which expreſſions do ſuppoſe, that we had not ſo much power, as to conſent unto grace, till grace doth enable us. It is a grace that giveth us both to will and to do. It's a grace that makes us to be what we are, and ſo to differ from another, whereas if we did co-operate with grace, or make Gods grace effectual, then it would be we our ſelves, and not Gods grace that ſhould make this difference.
3. The grace of God which the Scripture commends, as to our Juſtification is imputed grace, not inherent, evangelical grace which juſtifieth us, is external, though by faith received into us, and made ours. And this is greatly to be obſerved, for what godly man, when he goeth for Juſtification and conſolation, doth not more attend to inherent grace, than imputed? This truth is the very heart and marrow of the Goſpel. It is about this that there is ſo much doctrinal and practical contending, Whether grace inherent in us, or imputed to us, be that which we muſt reſt upon, and lean upon, when God enters into judgement with us? We ſay only imputed grace; others ſay, inherent; and that becauſe the Apoſtle excludeth works; not only meritorious work, but godly works, works of grace done by us. And here now the Adverſaries ſeem to inſult, ſaying, The Apoſtle excludeth works only of the Law, ſuch as are done by our natural ſtrength, or perfect works, or works that merit; but this is to diſtinguiſh where the Scripture doth not; and whereas it is ſaid, that the works of grace cannot be oppoſed to grace, becauſe they flow from it, they are effects of it. It's anſwered, that works of grace cannot indeed be oppoſed to that principle of grace within us, from whence they are ſaid to flow; but they are oppoſed to that grace, which is ſaid to be the effect of them, viz. Juſtification and remiſſion of ſins. So that though works of grace do not oppoſe internal renovation, yet they do juſtification, which they ſay is produced by them. Again, whereas they ſay, That none extoll grace more than they do, becauſe they make grace inherent to make us accepted of with God. Whereas the Proteſtants debate it, denying it this noble work. For (ſay they) will not grace be moſt advanced in Heaven, when we ſhall be juſtified by that perfection of holineſs which is within us? But to this alſo it's anſwered, That it's imputed grace, which is Evangelical grace, and that we are to exalt in this life. In Heaven indeed this Evangelical and imputed grace will ceaſe, though all glory will be given to that, becauſe by it we are brought to perfect inherent grace.
Laſtly, The Scripture-grace, though it be not for good duties, yet doth alwayes require the ſtudy of them, and diligent attending thereunto. So that as we muſt not with the Papiſt make our duties thruſt out grace; ſo neither muſt we with the Antinomians make grace to thruſt out duties, for both theſe do conſiſt together. Therefore as the Scripture ſpeaks of Gods grace, ſo it doth alſo of thoſe holy duties, which if we do not diligently perform, we cannot have any portion in everlaſting happineſs.
Uſe of Admonition, To pray for that ſpiritual wiſdome, that we may joyn Gods grace and our holineſs, to be conſcionable in performing of the later, but to relie only upon the former: Eſpecially take heed of ſuch wayes and courſes that ſhall put thee out of this warm Sunne, that ſhall make thee to walk in darkneſs, not feeling the comfortable beams thereof. Oh remember, it is this alone, that makes life and death comfortable. It is true, thou mayeſt be under this grace of God, yet by ſome cloudy temptations upon thy ſoul thou not be able to perceive. Oh but let thy earneſt prayer be, That Gods grace may not only be to thee, but this may be evidenced to thee. Thou canſt never have true ſolid peace, and quiet contentation of ſoul, till this be all the food (as it were) thou liveſt upon; till this be all the cloaths thou covereſt thy nakedneſs with.