Spiritual Refining, Religious treatise · Section 7 · Sermon 52
SERMON LII.
That there is a Work of God upon a mans heart which is called Grace, and why inward holineſs is called Grace.
HEB. 13. 9.
For it is good to have the heart eſtabliſhed with Grace, and not with meats, &c.
THe former Doctrine being diſpatched, we now come to treat upon that which I chiefly intended this Text for: viz. That ſubject matter which doth eſtabliſh and confirm the heart: For Grace here is made the ballaſt, the pondus, the weight that doth eſtabliſh and ſettle the ſoul. Now howſoever the word grace be of divers ſignifications in the Scripture, and it is very neceſſary to underſtand it aright, becauſe miſtakes in this, have cauſed all thoſe dangerous errors in Popery: For whereſoever we read that juſtification and ſalvation is by grace, they underſtand it preſently of ſome good thing in us, and ſo take us off from looking on Chriſt, to reſt in our ſelves; but we are juſtified as ſome Philoſophers ſay we ſee, intus recipiendo, non extra mittendo, By receiving from God, not giving any thing to God.
Briefly therefore to inform you, take notice that Grace hath its leſs principal, and more principal or noble ſignifications; leſſe principal, as when it is uſed for the external glory, comlineſs, or lovelineſs of a thing. In which ſenſe it is ſaid, The grace The ſignification of the word Grace.of the flower periſheth, or for thankfulneſs and gratitude, 1 Cor. 14. as the Latiniſts ſay, Habere gratias, the Alms and Charity alſo of Believers, is ſtiled foreign, Grace. But the more noble ſignifications are for Active Grace, or Paſſive Grace: active Grace, I call that love, and free mercy of God without us, whereby we are juſtified and accepted to ſalvation: In this ſenſe Grace is ſaid to juſtifie, and we have remiſſion of ſins by grace, i. e. by the favour and love of God onelyonly, not any thing that we have done. This true explication overthroweth the main pillars of Popery: and in this ſenſe where you read of grace in the New Teſtament it is moſt frequently uſed.
2. There is Paſſive Grace, and that two fold, either for to be accepted of God, to be in Grace and favour with him, as the phraſe is often, to finde grace in a mans eyes. And thus the Virgin Mary is ſaluted, foreign, Greatly favoured and beloved, not full of inherent Grace, as the popiſh writers groſly pervert this place. Or ſecondly and laſtly, Grace is uſed for thoſe holy qualities infuſed into the ſoul, and that heavenly help God vouchſafeth to us in our way to heaven. Thus faith is a Grace, repentance is a Grace, zeal is a Grace, &c. The Papiſt takes the word Grace in this ſenſe altogether; but we ſay, this is not the moſt noble uſe of the word; and the Grace of the Goſpel ſo often magnified, is not any thing within us, but Gods favour and love without us: Yet we deny not, but thoſe holy qualities within us are called grace ſometimes in the Scripture. Indeed there are Divers too rigid, who contend that the word Grace, when it relates towards a heavenly ſenſe, is alwaies taken for the favour of God, and that it never ſignifieth godlineſſe which is in us, or done by us. But there are ſome places, though not many, wherein is clearly demonſtrated this uſe of the word as it beto kens ſomthing inhering, and abiding in us, as 2 Pet. 2. ult. Grow in grace, and the knowledge of Jeſus Chriſt. To grow in grace muſts needs be underſtood of thoſe holy gifts of Gods Spirit in us, which are daily to be improved: ſo Sing with grace in your hearts, Col. 3. 16. And again, Let your speech administer grace to the hearers, Col. 4. 6. And if it be acknowledged by all, that the common gifts of Gods Spirit, ſuch as propheſying, working of miracles, yea, and offices in the Church, are called foreign, and foreign, why ſhould it be thought hard thoſe ſanctifying gifts may be alſo named Graces? And in this ſenſe Grace is taken in this Text: for that holy work of God upon the heart, whereby he doth eſtabliſh and confirm it in godly wayes. From this ſenſe we obſerve,
That there is a work of God upon a mans heart, which is called Grace.Obſ.
This point is of admirable uſe; For without grace here, there can be no glory hereafter. And this grace of God is rarely to be found: there go many counterfeits for this precious jewel: we are apt to call any moral virtue, any ingenuous and civil converſation, with the excellent Title of Grace. It is therefore a ſubject worth the treating on, to ſhew what are the effects and ſymptomes of this Grace upon a man; for nothing in the whole world is ſo deſirable as Grace: no created excellency comes near to grace. A rich man without grace, is like a dead carkaſſe with glorious garments upon it. A learned man without grace, is alſo like a dead corps with ſweet flowers ſtrewed over it. It is the abſence, or preſence of Grace that makes a man happy or miſerable: Oh therefore that before this ſubject be ended, it might turn you all into the likeneſſe thereof; That as fire turneth every object it worketh upon into its own nature, ſo grace might make every hearer gracious. That the word might be the ſeal, and your hearts the wax to receive that Divine impreſſion: That ſo ye may be as Paul ſaith, An Epiſtle to be ſeen and read of all men; that all men may behold and admire the grace of your lives, which is wrought by the word of Grace. To imprint this upon you. I ſhall diſcover firſt the proper Grounds and Reaſons why it is called Grace, with the noble effects thereof.
OnelyOnly in the firſt place I muſt neceſſarily remove a falſe ground, or effect attributed to it, and that by all Papiſt Writers, who ſay, Therefore this inward holineſſe in us is called Grace, becauſe it makes us perfectly accepted, and gracious with God. ſo that thereby we have a right to eternal happineſſe. Hereupon they ſpeak moſt of Grace as that which doth Gratum facere, Make a man accepted unto God from the inward condignity and worth of it. This is to take away the true child, and to put a dead one in the room: to take away Goſpel grace, evangelical grace, and to put ſomething done by us in the room of it. For although it be true, that the godly actions we do are above humane ſtrength, and we are enabled thereunto by the power of God onelyonly; and are therefore called Grace; Yet they are not done ſo perfectly and purely, as thereby to make us accepted with God. This is good to know, that ſo we might give all glory to Chriſt, and be debaſed in our ſelves. It is a great piece of wiſdome in Chriſtianity not to confound grace juſtifying, and grace ſanctifying: Grace juſtifying is an action of God, grace ſanctifying is a quality wrought in us: Grace juſtifying is perfect, grace ſanctifying hath much imperfection cleaving to it. Now that no grace in any godly man doth make accepted to eternal life, appeareth
Firſt, From the reliques of corruption in every man, though regenerated, as we ſee 1 Why grace within us cannot juſtifie us.in Paul, whereby he dare not truſt in himſelf, but in Chriſt onelyonly. He findes evil when he would do good; for which reaſon the beſt Saints have begged earneſtly for pardon, and have been afraid with David, leſt God ſhould enter into judgement with them, and ſo they not be juſtified, Pſal, 143. 2. Nehemiah when he mentioned thoſe high acts of grace which he did, yet prayeth often, Remember me O Lord, and spare me, Neh. 13.
Secondly, Grace within us cannot juſtifie us, becauſe the Scripture layeth that 2.wholly on God and Christ. God the Fathers grace, as the efficient cauſe of it; and God the Sons merits, as the ground of it; and by faith we are to put it on as a garment: ſo that we are ſtill in a paſſive ſenſe ſaid to be juſtifyed, and not in an active to juſtifie our ſelves, unleſſe in that ill ſenſe as the Phariſee is ſaid to juſtifie himſelf. None doth ſo Divinely, and admirably prove this point by ſeveral arguments, as Paul in his Epiſtles doth, inſomuch that one would wonder how any Popiſh writer can make Commentaries upon his Epiſtles, and not be convinced of their errour. So that our happineſſe, and the ground of all our peace, lyeth not in what we have done, but what we have received, and in what Chriſt hath done for us. This doctrine is like the hony Sampſon found in the dead Lyon, in Chriſt crucified, which we are to inſtruct all burthened ſinners in. Bellarmine comes off at laſt with his Tutiſſimum eſt, It is moſt ſafe to reſt wholly upon Chriſt, not our righteouſneſſe. I know it is hard to call godlyneſſe grace, and not to think that it muſt be all in all; and how prone we are to leave the fountain, Chriſt, and to run to the Ciſterns, our own graces, every mans heart can eaſily ſuggeſt. This ſtumbling-ſtone being removed out of the way.
Let us in the next place take a view of the true reaſons why it is called Grace, as alſo the properties of it.
And firſt, It is called grace, becauſe it comes freely from the grace of God. The 1. Why inward holineſs is called Grace.effect is dignified with the Title of the cauſe; it is called grace, becauſe it comes of grace. It is true, all good things come from God: Every good and perfect gift is from him, the Father of lights; as all light is from the ſun mediately, or immediately: yet we do not call the good things of nature, Grace, as Pelagius did, becauſe they come from God in a general way, as the Author of nature, this in a more ſpecial and appropriated way, as the Author of Grace: So that if thou haſt grace in thy heart and life, the very name of grace ſhould make thee humble, thankful, lowly in thy own eyes. If it be grace, then it is not by thy natural ſtrength and power: If it be Gods gift, it is not thy ability. Oh then admire the goodneſſe of God: If thou haſt an heart to love God, to believe in a promiſe, to minde heavenly things, ſay, This is grace. It is not nature, nature hath no power to do thus, nor no will to do thus: No power, for godly actions are wholly above the ſphere of humane power; humane power and humane actions are commenſurate, but a humane ſtrength, and Divine actions have no congruity. And as nature hath no power, ſo alſo no will, or inclination to it, but rather delights in the clean contrary.
Secondly, Godlineſs in the heart and life is called grace, not onelyonly becauſe it is beſtowed freely by God upon us, but becauſe we were unworthy, and deſerved the clean 2.contrary. It is the judgement of Pareus a learned Divine, that the image of God ſtampt on Adam, though it was the ſyſteme of all Godlineſſe, yet it could not be called grace; and therefore reproveth Bellarmine for ſtiling his book, De gratiâ primi hominis, Of the grace of the firſt man. It was indeed godlineſſe, and holineſſe (ſaith he) but it was not grace; becauſe though it was freely beſtowed on Adam, yet he being not in a ſinful condition, but that original righteouſneſſe was a perfection due to him (as the Orthodox in a ſound ſenſe maintain againſt the Papiſts,) therefore it could not be called grace. I will not determine this; but to be ſure, now ſince man hath fallen, that work of God ſanctifying our natures, healing our corruptions, is grace, becauſe it is vouchſafed unto us, lying in a clean contrary, and oppoſite condition. Thus not onelyonly grace juſtifying and evangelical was admirable to Paul, when he had been the chiefeſt of many ſinners, but grace ſanctifying alſo. That God ſhould make ſuch a blackmore white, ſuch a noyſome weed a pleaſant flower, How great was that regenerating grace which made ſuch a change? Lye down then in ſpiritual ſhame and confuſion, Oh thou godly ſoul, and ſay, Not unto us, O Lord, not unto us, but unto thy grace let all glory be given: For what was there in thy former life time, that ſhould merit at Gods hand to make ſuch a change? Waſt thou not ignorant as others, it may be, prophane as others, ſeeking for happineſſe in the bowels of the Creatures as others? How often doth Paul minde converted perſons, with their former vain converſations, that ſo the remarkable change made by grace upon their ſouls might be the more welcome?
Thirdly, This work of godlineſſe is called grace, becauſe it is arbitrarily beſtowed by God upon whom he pleaſeth, and when he pleaſeth: Whom he will he calleth. Paul 3.is raviſhed with the unſearchable depths of Gods wiſedom in diſpenſing his grace, eſpecially God uſeth not to give his grace, where there might any outward excellency ſeem to deſerve it, for that grace might appear out of meaſure gracious: He ſelects thoſe objects, that have the leaſt ſhew, and that are moſt contemptible in the eyes of men. Therefore ſaith the Apoſtle, He hath not called many noble, many wiſe, many learned; For if he had taken that method, men would have thought God had been affected with ſuch humane excellencies, and therefore received the rich rather then poor, the learned rather then ignorant; this alſo is an overwhelming conſideration of Gods love. Who art thou that God hath given grace to thee, and not to many thouſand others? It may be God hath choſen thee, one out of all the family, all thy kindred, yea all the town where thou liveſt. Did God lay Angels aſide, one whereof was able to do more ſervice to God, then millions of men, and take thee? Oh grace! Again, hath God laid many noble men, many great men aſide, and given grace to thee a poor mean man? Oh unſearchable riches of grace! Further, hath God laid many men aſide, who by their Sexe could have been more active and vigorous for God, and beſtowed grace on thee a poor weak woman? Oh admirable grace! The Phariſee thanked God that he was not like other men; but he did it from a principle of preſumption and arrogance: But thou mayeſt with humble thankfulneſſe, and great fear and trembling, acknowledge the mercy of God, that he hath not left thee in thy filthy luſts, as he hath done other men. Chriſt aggravated Gods providence and care to the widow of Sarepta, that there were many widows in that place beſides her, yet the Prophet was ſent to her only. But here is a greater aggravation, how many men and widows are there in the place where thou liveſt, yet grace is vouchſafed to thee rather then others? This ſhould put fire in thy bones and bowels, it ſhould make thee active for God; for thou ſhould eſt think if God had called others, given grace to others, they would have been buſie and fervent men; they would have been zealous for his glory. Oh let me not requite the goodneſſe of God after ſo ill a manner: by giving grace to me, and denying it to another of more learning, parts, boldneſſe, and courage, he ſeemeth to loſe by it; others would have improved his Talents better then I have done: Certainly this conſideration ſhould be a goad in thy ſide, thou ſhouldſt ſay, Lord, it is fit that I ſhould do thee all that ſervice which others would have done, if converted, in my room. It is not fit thou ſhouldſt be a loſer by me.
Fourthly, It is called Grace, becauſe it enableth a man to do thoſe things which exceed 4.all humane power. In this ſenſe grace and nature are alwaies immediately oppoſite; for as thoſe common gifts of Gods ſpirit, working of miracles, ſpeaking with tongues, and propheſying, are called grace, becauſe not procured by humane induſtry, but vouchſafed by Gods benevolence; ſo much more the enabling of us weak and impotent ſinners, to do that which is holy and heavenly, may much rather be called grace. This point, if rightly conſidered, would make men look upon grace as a more rare and admirable thing then men generally account it to be. Alas, thou liveſt as thou haſt been trained up; thou walkeſt according to thy education, thou comeſt to holy Duties as the cuſtome and manner is, but never thinkeſt until a man be prepared by grace from above, he can no more do any thing holily then a poyſonous ſerpent can vent hony. Grace therefore is that, which if once infuſed into a man, ſo far as that is operative, makes him live not as a man, much leſſe as a beaſt, but upon Divine and heavenly principles; hence it is that the godly are ſaid to be partakers of the divine nature, and Chriſt is ſaid to live in them, Epheſ. 3. Oh the heavenly Metamorphoſis and change which is wrought on a man by grace: For how is it poſſible that a man ſhould love the glory of God, more then his own comforts, wealth, or life it ſelfe, if a Divine power did not enable him? How could it be that a man ſhould finde more joy in God, then they have had when their wine and oyle encreaſeth, did not grace work thus mightily? All civility, morality, ingenuity, and humane piety, or devotion, is but a ridiculous Ape to true grace.
Fifthly, It is called grace, becauſe it is the moſt choice and excellent perfection of a man in relation to his ultimate end, which is the enjoyment of God. The glory, beauty, 5.and excellency of any thing, is called the grace of it: and we in Engliſh ſay, ſuch a thing is the grace of a man: Now nothing may be ſo well ſaid the grace of a man, as grace or godlineſſe. It is not wealth, honour, greatneſſe ſets out a man, ſo much as grace: there is ſcarce any perfection of ſenſe, but the bruit beaſts do in ſome ſenſe or other exceed a man; and as for intellectual abilities, the Divels do far tranſcend man; onelyonly grace puts a man in an higher degree then theſe can attain unto: onelyonly there is required a ſpiritual eye and judgement, to judge grace the moſt excellent thing. Certainly if ſolid reaſon might take place, thou wouldſt quickly be convinced that grace is the choyceſt perfection by this Argument; That is the choyſeſt qualification which diſpoſeth a man to his choyeeſt end: now wealth, health, and ſuch ſenſible mercies, they onelyonly prepare for a ſenſible, and animal good: Parts, learning, and political wiſedom, they onelyonly fit for a civil good; but grace and godlyneſſe, they diſpoſe for a ſpiritual good, though not perfectly, much leſſe meritoriouſly. If therefore every thing be prized for its inſtrumental uſe and ſervice, Why are not all things neglected to obtain grace? And howſoever with Heathens and Pagans this Doctrine may not be acknowledged, yet with you Chriſtians who receive the word of God, and profeſſe a ſubjection to it, How can it be denied? Oh then think not thy ſelf better for any outward temporal mercy, but by his grace. Let that be thy firſt queſtion, Am I godly? You do not judge of an horſe by his outward trappings, and goodly ornaments ſaid the Heathen: ſo neither may we eſteem of a man by the many outward mercies he enjoyeth, but the work of God upon his ſoul.
Sixthly, Grace in the heart, is nothing but glory begun. Grace is glory begun 6.here, as glory is grace perfected hereafter, and this doth wonderfully extol the work of grace. Indeed here it is imperfect, and accompanied with many defects; there are worms in the beſt fruit, and ſo an unlovelineſſe in us, as well as a comelineſſe; and therefore though it be preſent in the hearts of Gods people, yet they dare not appeal unto Gods juſtice, nor can they endure his tribunal. Now we believe in part, love in part, and we may ſay of all our graces, as the Heathen of his knowledge, His knowledge was not ſo much knowledge, as ignorance; ſo neither are our graces ſo much graces as infirmities: but yet in time this imperfection will be aboliſhed, God will make thy love a glorious love, thy godlineſſe glorious, when he ſhall add his ultimate perfection to it. Grace here is like a childe in its infancy, and we ſpeak and know as children, but in Heaven we become like men.
Laſtly, The nature of grace inherent in us, lyeth in an irreconcileable oppoſition with ſin; they are contrary one to another, as light and darkneſs, bitter and 7.ſweet.
A three-fold contrariety we may acknowledge in them.
1. An effective oppoſition, as between fire and water. Thus the ſpirit luſteth againſt the fleſh; as the ſpirit of wine and poyſon conflict together. Therefore I.when ſin is at quiet in a mans life, and thou art ungodly, prophane, and there is no reluctancy, no oppoſition; this is an argument of little or no grace in thee. Oh conſider this all ye who lye down in ſin with ſecurity; there is no complaining in thy heart, no trouble in thy conſcience, no ſtruglings in thy breaſt, no ſtirrings in fervent prayer, Lord help me elſe I am overcom. Truely as the pſalmiſt ſaith of ſome wicked mens death, They have no bonds, they are not in pain as other men, ſo alſo in their life time they are not in that ſhame, grief, and trouble about ſin, as the godly ſometimes are.
2. There is a formal oppoſition. They are two immediate forms, (as it were) in II.the ſoul as health and ſickneſſe, white and black: and howſoever it is a rule, that two contraries cannot be in the ſame ſubject, yet that is to be underſtood in the intenſe degree, otherwiſe as there is a crepuſculum, when its partly night, and partly day, ſo there is ſuch a temperament in every godly man, a twilight; ſome ſin and ſome godlineſſe.
Laſtly, There is a moral oppoſition. Where ſin doth abound, there it procureth III.at Gods hand either the denial, or withdrawing of ſome meaſure of grace already beſtowed; and thus where grace is improved, there God hath made a promiſe to ſubdue ſin, to overcome thoſe rebellious Jebuſites that yet lurk in our land: ſo that if grace be in a man, it lieth not idle: This will quickly be diſcovering it ſelf, by crucifying and mortifying of ſin. Therefore the next thing to be done, is to ſhew the characters of a gracious man: in the mean while make this uſe: If grace be of this nature, then it plainly diſcovers thoſe to be graceleſſe men that live in the wilfull committing of groſſe ſins, without repentance or reformation. Oh thou of no grace, How is it that thou art not affraid, and aſhamed of thy ſelf? If grace were in thy heart, would it not be in thy tongue, in thy life, in thy converſation? If grace be the chiefeſt excellency of a man, ſets a man above all other creatures; then ſin which is the immediate contrary, muſt needs be the greateſt debaſement of a man: all wickedneſſe is a ſhame, a reproach; it makes a man like a beaſt, like a divel. Oh then let all ſinners tremble, and be confounded at their woful eſtate; when God comes in glory to judge thee for thy life, What grace ſhall he finde in thee? Thou haſt deſired wealth, but not grace; thou haſt deſired to be great, but not gracious.
Uſe 2. How vain a thing it is to hope for the grace of God, and his favour without us, if we have not grace within us. You heard godlineſſe is called grace, becauſe it comes from Gods grace; it comes from his love: ſo that when he loveth graciouſly, he maketh gracious: ſin ſhall not have dominion over you, becauſe you are under grace. In vain therefore do men hope for grace juſtifying, where they do not finde it ſanctifying: In vain do they preſume that Gods grace will pardon their ſinnes, when it doth not deliver them from the power and dominion of it. Oh then, that men would not wilfully deſtroy their own ſouls by damnable preſumption. Thou hopeſt in Gods grace who art an inordinate liver, a prophane ſwearer, and riotous perſon: No, ſhew me the grace that ſanctifyeth thee, and then I dare promiſe thee (the grace that will juſtifie thee.