Twenty-Four Sermons, Sermon 19
SERMON XIX.
May 18. 1697.
EPHES IV. vii.
But unto every one of us is given Grace according to the meaſure of the Gift of Chriſt.
AS it is the Apoſtle's manner in his other Epiſtles, to mingle Exhortations to Holineſs, with Explications of Faith, ſo here, having in the three former Chapters of this Epiſtle given ſome account of the Goſpel Doctrine, he does in the three latter ſtir up to ſuitable Practice. In the beginning of this Chapter he preſſes worthy Walking with reſpect to thoſe Inſtances of Humility, Meekneſs, and Chriſtian Forbearance, as things which have a ſpecial Influence in the furthering of Unity and Peace. To enforce this, he makes uſe of two ſorts of Motives.
1st. He argues from ſeveral things which are one and the ſame in the Church of God; which do all tend to faſten and engage us to one another: ver. 4, 5, 6. There is one Body, and one Spirit, &c.
2dly. He argues from thoſe things in which there is a diverſity, viz. The Graces of Believers; for their Diverſity is alſo an Argument to Love and Concord. This is the Subject of the Text, But unto every one, &c. The manner of propoſing this Argument, with the Particle But, plainly ſhews that the Apoſtle here deſigns to prevent an Objection, from God's unequal Diſtribution of Grace, which corrupt Nature is very apt to make an occaſion of Diviſion, whereas indeed, if well conſidered, 'tis rather a ſtrong and powerful Bond of Union; for ſeeing every one hath his ſeveral Graces from God, and no one hath all, it follows, that we are mutually indigent of each others Aſſiſtance, and ought to be mutually Uſeful in affording it; if one hath that Grace which another wants; and if one wants what another hath, they ſhould therefore agree to be helpers of their Brethren in Chriſt; all Grace being diſpenſed by the ſame Benefactor, proceeding from the ſame Author, and referring to one general End.
In the Words we have Four Particulars.
1st. The thing ſpoken of, [Grace]: This is a word which hath various Significations in the Scripture: Sometimes 'tis put for Grace in God, his Mercy and Kindneſs, Favour and good Will, in oppoſition to our own Works, or any thing in the Creature; ſo Eph. 2.8. We are ſaved by Grace, &c. So we read of the Election of Grace, Rom. 11.5. and Juſtification by Grace, chap. 3.24. For this is the Foundation and Principle of all that God doth for us; we muſt ſtill cry, Grace, Grace to it. Sometimes 'tis put for the Doctrine of Grace, i.e. The Goſpel which is truly and ſtrictly ſo Gal. 5.4. You are fallen from Grace. 1 Pet. 5.12. This is the true Grace of God wherein you ſtand. Sometimes 'tis put for the Fruits and Effects of the Grace of God in us, and they are twofold, Common Gifts, or ſpecial Graces.
1. Common Gifts; which Salvation may be ſeparated from. Thus Paul expreſſes his Call to the Apoſtleſhip often, by the Grace given to him, Rom. 1.5. Chap. 15.15. 1 Cor. 3.10. Gal. 2.9. Epheſ. 3.7, 8.
2. Special Graces; ſuch as always accompany Salvation, or carry Salvation in them. Thus a charitable Diſpoſition to relieve the Needy, hath the Title and Character of Grace, 2 Cor. 8.6, 7. 'Tis probable that Grace may include both Senſes, but I ſhall chuſe to ſpeak chiefly of the latter.
2dly. The way of Communication, [Is given.] 'Tis not due or owing to us; God is not oblig'd to impart any thing to us, but he freely promiſes, and freely beſtows it. He freely gives us all things, Rom. 8.32. 1 Cor. 2.12. 'tis all voluntary, that which he might have righteouſly refuſed to do. Of his own Will he firſt diſpenſes the Grace of Converſion, and afterwards for our progreſſive Sanctification. His Juſtice does not bind, but his Goodneſs moves him to it. If he had left all Mankind lying in Wickedneſs, as well as thoſe whom he paſſed by, he had been a God without Iniquity. There was no reaſon why he ſhould Reſtore what we had loſt, and Repair what we had defac'd, but becauſe he would.
3dly. The Perſons that are the Receivers, [To every one of us.] i. e. Either,
1. To all actual Believers, that are or have been ſince the beginning of the World. To every one that now hath Grace, or that ever had it, it was and is given. So ſome interpret John 1.9. Every Man that cometh into the World, and is enlightned, is enlightned by him. Or,
2. To all his choſen Ones, even to the end of the World. All that are given to Chriſt, ſhall receive Grace from him. Whom he did predeſtinate, he alſo will call, Rom. 8.30. They to whom Grace was given in the Eternal Purpoſe of God before the World, ſhall be moſt certainly partakers of it in time.
4thly. The original Spring or Pattern of it, [According to the meaſure of the Gift of Christ.] This may be taken either way,
1. As denoting the Spring of this Grace: i. e. according to the Liberality and Munificence of Chriſt, and in the meaſure which it pleaſes him to give. This Conſtruction is favoured by the next words, which are a Citation of Pſal. 68.18. He gave Gifts unto Men.
2. As intimating the Pattern of this Grace. Chriſt is not only the Giver, but the Exemplar of it. There is ſome Correſpondence between the Grace in Chriſt, and in us. So ſome underſtand that, John 1.16. Grace for Grace. As there is a Shadow and Reflection in the Glaſs, which anſwers to the real Face; as in a well drawn Copy, there is a reſemblance of that which 'tis drawn from; and as the printed paper contains the Stamp and Signature of thoſe Letters which are ſet in the Preſs, ſo there is ſome kind of analogy and likeneſs betwixt Chriſt's Grace and ours.
Obſerv. There is a Grace given by Christ to every one that belongs to him, bearing ſome proportion and ſimilitude to that which was conferr'd upon himſelf. Here,
I. Shew what Purpoſes this Grace ſerves for.
II. Wherein it appears to be given.
III. How given by Chriſt.
IV. After what Manner given to every one that belongs to Chriſt.
V. What Proportion and Similitude does it bear to his Grace.
VI. Uſe.
I. What Purpoſes does this Grace ſerve for?
Anſ. All is included in theſe two Things.
1. For the fixing of Holy Principles. This is what the Apoſtle calls the establiſhing of the Heart with Grace, Heb. 13.9. There can be no ſteady walk with God, till this is done. If we be not transformed by Grace in the renewing of our Minds, all other Changes and Alterations ſignifie nothing, and will come to nothing. This only infers a real change of the Man; for the Man is, according as his Principles are, and ſooner or later they will be Operative, and diſcover themſelves. A gracious Perſon is one endowed with gracious Habits, and ſettled in a gracious State. It is the Seed abiding in us, which denominates us truly alive to God, or elſe we are no better than Carkaſſes at the beſt, that are cover'd with Flowers or embalm'd with Spices, to keep them from being noiſome and offenſive to others.
2. The producing of Holy Actions. Where Principles are firſt fixed, theſe Actions flow as a pure ſtream from a clear Fountain. When the Sinner is turn'd into another Man, he naturally ſteers another Courſe. And when he is under the Dominion of Grace, he is not ſo apt to be drawn aſide by contrary Temptations, as one that is got no further, than the external Rules and Precepts of Morality. 'Tis only the Grace of God, which effectually teaches to deny ungodlineſs and worldly Luſts, Tit. 2.11, 12. This is the prevailing Antidote againſt practical Atheiſm, and all manner of licentiouſneſs and ſenſuality. Hereby we ſerve God acceptably, Heb. 12.28. And hereby we have our Converſation in the World towards other Men, ſo as to gain the rejoycing Teſtimony of a good Conſcience, 2 Cor. 1.12. Such Fruits of Righteouſneſs does the Root of the Righteous always yield.
II. Wherein does this Grace appear to he given?
Anſ. Two ways.
1. If we conſider the Matter in general; it muſt needs be given, becauſe the Creature is in no Capacity to claim it as a debt. For,
1. The Man that hath no Grace, can do nothing to deſerve it. Nothing that's done by the ſtrength of Nature, can Merit the infuſing of a ſupernatural Power. Nature and Grace differ in kind; and Grace is of a kind more Superiour to Nature, than Heaven is to Earth. There is no Affinity or Compariſon between Fleſh and Spirit, and conſequently none between that which is born of the Fleſh, and that which is born of the Spirit, John 3.6. What we bring forth in a State of Sin, is all after our own likeneſs; and can this qualifie us for being Created again after the likeneſs of God? All antecedent Diſpoſitions and Preparations riſe no higher than the carnal Standard; they are ſtill but dead Works, which fall infinitely ſhort of a Divine quickening. If Glory is not to be procur'd by the moſt vigorous Exerciſes of Grace, much leſs Grace by the utmoſt endeavours of Nature.
2. We are ſo far from deſerving Grace, that naturally we do not deſire it. Whereſoever Grace is ſincerely deſir'd, the good Work is begun. To will is not preſent with us, till God hath wrought it. Whoever covets to partake of God's Holineſs, does in ſome Degree partake of it already. There is an Enmity and Oppoſition in corrupt Nature to the Work of ſaving Grace; inſtead of asking and ſeeking after it, we refuſe and reject the offers of it, and riſe up in Arms againſt it, before God hath ſubdued us to himſelf. How can we ſuppoſe that the Old Man ſhould ever crave to be crucifi'd, and reigning Sin affect to be depos'd? We may as well think, that the Devil ſhould wiſh the Subverſion of his own Kingdom as that unrenewed Nature, and ſinful Fleſh ſhould deſire the Deſtruction of it ſelf.
3. We are ſo far from naturally deſiring Grace, that we are not deeply ſenſible of our want of it, till God hath made us ſo. By a deep Senſe, I mean, a feeling Apprehenſion both of our being deſtitute of Grace, and being undone without it. Now this is impreſt by the Spirit of God, where-ever it is. Graceleſs Perſons either do not know their Condition to be ſo ſinful, or not ſo miſerable, as it is; they think themſelves to have, what they have not, or elſe they are Content to want it, as if there were no need of having it. How then can he deſerve a Cure, who fancies himſelf ſo whole, that he hath no occaſion for a Phyſician? Or who thinks himſelf bound to beſtow an Alms upon one that is too Proud to beg; and will not own his Neceſſity, but ſays, he is Rich enough? This is our Caſe with Reſpect to God.
2. If we examine the Matter more particularly; there are ſeveral expreſs Inſtances in Scripture, which make it out to us. As
1. The Spirit of God, who is the immediate Operator of all Grace in us, and therefore call'd the Spirit of Grace, Zech. 12.10. Is ſaid to be given us, Rom. 5.5. 1 John 3.24. Or elſe 'tis impoſſible, that ever we ſhould receive him. Receiving implies a giving, A Man can receive nothing, unleſs it be given him from Heaven, John 3.27. And therefore the World cannot receive the Spirit, becauſe he was never promiſed, nor is he given to the World, Chap. 14.17. Jeſus Chriſt is not more the Gift of God to poor Sinners, than the Spirit is; they are both equally glorious Perſons, and unſpeakable ineſtimable Gifts. The Communication of the Holy Ghoſt is as great an Act of Bounty in God, as the Exhibition of his Son.
2. The New Nature, which is incluſive of all Grace, is repreſented in Scripture as a Gift, Ezek. 36.26. A new Heart will I give you, &c. I will give you an Heart of Fleſh. This new Heart, and Heart of Fleſh does vertually comprehend in it every Grace, for all the habits of Grace are infus'd at once, not ſucceſſively one after another; they are all really inherent when we are firſt made new Creatures, though not all on a ſudden eminently viſible. Now this new Heart which conſtitutes a new Creature, is abſolutely given; ſo the Covenant runs. God does not ſay, I will give it you, upon ſuch and ſuch Terms, if you do thus and thus, but I will give you, &c. If it were a ſuſpended conditional Promiſe, it might never be performed.
3. Saving Knowledge, which is coupled with Grace, 2 Pet. 3.18. And is indeed it ſelf a Grace, is given. So God ſays, I will give them an Heart to know me, Jer. 24.7. And Chriſt tells his Diſciples, Ʋnto you ic is given to know the Myſteries of the Kingdom, &c. Mat. 13.11. 'Tis rich Love and Mercy which makes the difference in this Caſe between ſome and others; between thoſe who remain blind, as they are Born, and thoſe whoſe Eyes are open'd, and that have the Veil upon their Hearts taken away. They to whom this Knowledge is given, and they to whom it is not given, are alike unworthy of it, and alike uncapable of attaining it themſelves, He that gives us natural Light for the guidance of our Bodies, does as truly give ſpiritual Light for the Conduct of our Souls.
4. Faith is the Gift of God, Eph. 2.8. As 'tis ſtiled his Work to intimate that his Power is the Cauſe, ſo 'tis call'd his Gift to intimate that his goodneſs is the Motive. Ʋnto you it is given to believe, Phil. 1.29. The Grace of Faith is communicated to us with the ſame freeneſs as the Object of it is; and if it were not ſo, we ſhould live and dye in our Infidelity. Our Lord poſitively ſays, John 6.65. No Man can come to me, except it be given to him of my Father. We may as well undertake a perfect fulfilling of the whole Covenant of Works, as pretend to an Ability of receiving Chriſt, as tender'd in the Goſpel. He is ſet up as the brazen Serpent in the Wilderneſs, and God gives us an Eye to look to him, or elſe we ſhould be nothing the better.
5. Repentance is God's Gift alſo. There is no Repentance to Salvation, but what is wrought by the God of Salvation. We may as well imagine, that Light ſhould of it ſelf Spring out of Darkneſs, and ſweet Waters iſſue from a bitter Fountain, as that any ſuch Grace ſhould be the natural Product of our Impenitent Hearts. There is no hope of an Heart deſperately Wicked (as the Heart of every Man by Nature is, Jer. 17.9.) unleſs God is pleaſed by his Almighty Vertue to Work the Cure, and with an irreſiſtible Hand to turn it to himſelf, 2 Tim. 2.25. In meekneſs inſtructing thoſe that oppoſe themſelves, if peradventure God will give them Repentance, &c. No Inſtruction will do, if he againſt whom they Sin, do not give them to repent.
III. How is this Grace, the Gift of Chriſt, as the Text affirms it to be?
Anſ. In ſix Things.
1. All Things are deliver'd unto him by the Father; to him as Mediator, Mat. 11.27. All things are given into his Hand, John 3.35. And he hath the diſpoſal of them, according to his own Pleaſure, he may with-hold or diſpenſe every Thing, as he ſees good. The Son quickeneth whom he will, Chap. 5.21. He is empower'd to give Eternal Life, Chap. 10.28. Chap. 17.2. And this Eternal Life is founded in ſpiritual. Now the ground-work is his, as well as the Head-ſtone; the firſt-fruits of Grace, as well as the Harveſt of Glory; the Gift of Righteouſneſs it ſelf, as well as the Crown of Righteouſneſs. Chap. 4.14. The Water which I ſhall give him, ſhall be in him, a Well ſpringing up into Everlaſting Life. Chriſt hath ſo large a Truſt and Commiſſion from the Father, that nothing is excepted out of it.
2. The giving of Grace is one of his eſſential Royalties, as a King. To give only corruptible Things, is to give as the World giveth; the Men of high Degree ſcatter their Favours of that kind among thoſe that are below them; but it agrees with the Majeſty of Jeſus Chriſt to beſtow that which is of an incorruptible Nature, a Principle of Grace and Holineſs, in the Hearts of his People, Acts 5.31. Him hath God exalted to be a Prince and Saviour, to give Repentance, &c. He would be a Prince without Subjects, a meer Titular Prince, if he did not by his own Grace bring them into Subjection and keep them in it. He never ruled in any Heart, which he did not firſt Conquer; rebellious Sinners would never ſubmit and yield themſelves to his Authority, if he did not make them willing in the day of his Power, Pſalm 110.3.
3. Chriſt is given to be an Head of Influence, as well as of Government to his Church. Therefore ſaid to be the Head of the Body, Col. 1.18. Now as every Part of the natural Body derives Spirits from the Head, ſo every Part of the myſtical Body gracious Influences from Chriſt. There is an effectual working from him, throughout the whole, Eph. 4.16. And how is this effectual working, but by the Communication of his Grace to the various Members? This … what Paul experienc'd, and gives an account of, with Reference to his own firſt Converſion, 1 Tim. 1.14. The Grace of our Lord was exceeding abundant, with Faith and Love, which is in Chriſt Jeſus. Paul's Heart was full of unbelief, and hatred before, but the prevailing Grace of Chriſt, in whom he was choſen before the World, planted Faith and Love in the room of them.
4. 'Tis the Work of Chriſt to furniſh thoſe whom be unites and eſpouſes to himſelf, with Beauty and Ornaments fit for his Embraces; and wherein does this Beauty conſiſt, and what are theſe Ornaments, but a Participation of his Grace? Some are ready to cry, is a deformed filthy Sinner meet to lye in Chriſt's Boſom? But I would Reply, who makes the Sinner meet, beſides Chriſt himſelf? He can have no complacency or delight in ſuch an one continuing as he is; but his Manner is to impart a commending lovelineſs where he loves. As Rebeckah was adorned with Jewel's of Iſaac's giving, Gen. 24.53. So it was granted to the Lambs Wife that ſhe ſhould be arrayed in fine Linne, &c. of his preparing, Rev. 19.8. For as the imputed Righteouſneſs of Chriſt, ſo the inherent Righteouſneſs of Saints is his Gift, whom they are married to.
5. Chriſt hath the right of diſtributing Grace, as the Effect of his Purchaſe. He hath bought it with his Blood, and therefore may confer it on whom he pleaſes; as we know that every one may do what he Will with his own, and what we buy at a valuable Price, is undoubedtly our own. Upon this ſcore all Grace is the Grace of Chriſt; 'tis his juſt Propriety, and he hath …ain'd it at the deareſt Rate which could be demanded. He gave himſelf for the Church, that he might ſanctifie and cleanſe it, &c. Eph. 5.25 26. Our Sanctification was one end of his Sufferings; and as it was he that ſuffer'd, ſo 'tis he that ſanctifies. Chriſt merited Grace for us by his Death, and therefore the diſpenſing of it is his due.
6. The Spirit of Grace, is ſent by Chriſt, and ſupplies his Place. John 16.7. If I depart, I will ſend him to you. So that he Acts as in Chriſt's Name, and on his behalf, and conſequently what the Spirit does, may be attributed unto Chriſt, and what he divides to every Man, may be very well look't upon as allotted by Chriſt, whoſe Spirit he is; for ſo he is called, the Spirit of the Lord, 2 Cor. 3.17, 18. There is the very Heart of Chriſt in all the Spirits ſaving Operations; they are directed by his Infinite Wiſdom and Care to all thoſe whom he laid down his Life for. As he ſhed forth the Holy Ghoſt at Pentecoſt, Acts 2.33. So the pouring of him out at all Times is his continual Providence ſtill.
IV. After what manner is this Grace given to every one that belongs to Chriſt?
Anſw. Negatively and Poſitively.
I. Negatively.
I. This Grace is not given to all by the ſame Inſtruments and Means. 'Tis moſt uſually by the Word of Grace, but ſometimes by the Rod of ſanctified Affliction; 'tis oftneſt by the Sword in Chriſt's Mouth, but it may be, by the Fan in his Hand. Ordinarily 'tis by the Preaching of Chriſt's Embaſſadors; but ſometimes the edifying Diſcourſes of Private Chriſtians may Miniſter Grace to the Hearers, Eph. 4.29. Again though it be by the ſame Goſpel, yet God makes uſe of ſeveral Publiſhers: They whom he ſanctifies through the Truth, are Converted by ſeveral Perſons. There are many ſpiritual Fathers; ſome are begotten in Chriſt by the Miniſtry of one, and ſome by another.
2. It is not given to all at the ſame Age or Period of Life: As in that Parable of the Labourers in the Vineyard, ſome were called at the third Hour, ſome at the ſixth, ſome at the ninth, ſome at the eleventh. Some are ſanctified from the Womb, filled with the Spirit, like John, from their very Birth; Luke 1.15. Others it may be, wear out almoſt all their Lives, and are even dropping into the Grave, before they are brought home to God. Some are planted into Chriſt in their tender Years, like Paul, when a Young Man; others not born again till they are Old, when the evil Days come. And therefore it is not ſo material or requiſite for us to know, when we felt the firſt workings of Grace, as to be ſure that we feel it's real workings now.
3. It is not given to all in her ſame remarkable Circumſtances. The Kingdom of God comes with more Obſervation into ſome Souls, than into others. Some are more gently, others more ſharply dealt with; the Travel of the Soul, at the New-birth, is not with the ſame ſenſible Difficulty and Anguiſh in all Perſons. Some paſs from Death to Life, with greater Convulſions, Like that noiſe and ſhaking, when the dry Bones came together, Ezek. 37.7. Others are call'd with a more ſtill Voice and drawn to Chriſt in a more ſoft and ſilent way. Grace is ſometimes introduc'd by deep Humiliations, great brokenneſs extraordinary diſquiet, at others Times it inſinuates it ſelf into the Soul, with leſs of thoſe Preparatives, and therefore leſs diſcernably.
4. It is not given to all in the ſame Meaſure. To ſome more Grace, to others leſs. Juſtifying Righteouſneſs is beſtow'd alike upon every one, no one is made more righteous by the Obedience of Chriſt, than another; but as to the Gift of ſanctifying Righteouſneſs there are vaſtly different Degrees. Some in God's Iſrael, like Saul, higher from the Shoulders and upwards, others like Zacchens, little of Stature. Some Weak, others Strong in Faith; ſome eminent for ſpiritual Underſtanding; But there is not in every one that Knowledge, 1 Cor. 8.7. Some are even conſum'd by their Zeal for God; but all are not ſuch lively Stones, Song 1.17. The Beams of our Houſe are Caedar, and our Rafters of Firr. As Beams in God's building bear greateſt weight, ſo Caedar is of greateſt worth.