Grace, Sermon 12
XII. Sermon At Lawrence Jury, London. April 20, 1651.
2 TIM. 2. 1.
Be ſtrong in the grace of God that is in Chriſt Jeſus.
I Have already handled four caſes of conſcience, concerning ſtrength of grace, viz:
1. Whether ſtrong temptations may be conſiſtent with ſtrength of grace?
2. Whether ſtrong corruptions may conſiſt with the ſtrength of grace?
3. Whether a man may be ſtrong in grace, and and yet want thoſe ſtrong affections which he had at his firſt converſion?
4. Whether a man may have ſtrength of grace, and yet want the comfort of his grace?
I ſhall proceed now to a fifth Caſe of Conſcience, viz.
Whether a man may be ſaid to have ſtrength of grace,Caſe 5. who hath but weak gifts?
In the opening of which Caſe I ſhall thus proceed:
1. I wil premiſe ſome propoſitions.
2. I ſhall poſitively reſolve the Caſe.
3. And then give you ſome practicall in reference, by way of Application.
Ile begin with the firſt, namely the Poſitions, and they are theſe four following:
This firſt Poſition is this,Poſit. 1. That though all believers they have the ſame Spirit, yet God in his wiſdom thinks it fit they ſhalnot have the ſame gifts.1 Cor. 12. There are (ſaith the Apoſtle) diverſities of gifts, but the ſame Spirit. As it is with flowers, there is not the ſame ſmell but different ſmels to different flowers, and yet all their ſents have the ſame influence from above; and as it is with inſtruments of muſick, there are divers ſounds in the Organ, but the ſame breath doth cauſe the ſeverall ſounds: So in the Church of God, though there is the ſame influence of the Spirit of God, yet not the ſame meaſure of gifts in each member of the Church.
The ſecond Poſition is this,Poſit. 2. that diverſity of gifts is not to be aſcribed to mans induſtry, diligence or education, but to the free pleaſure and diſpenſation of God. It is true, much may be aſcribed to ſtudy, and induſtry, and diligence in a way of gifts, which was the ground of the Apoſtles exhortation, Give attendance to reading, 1 Tim. 4. 13. Ver. 15.to exhortation, to doctrine, &c. and meditate on theſe things, give thy ſelf wholly to them, that thy profiting may appeare to all. The Apoſtle ſpeaks there of profiting in miniſteriall gifts: which gifts, diligence and ſtudy doe much advantage and promote: yet though we were all equall in ſtudy and diligence, there would be a diverſity in our gifts, leſt men ſhould vaunt of their induſtry in acquiring gifts, and thereby exclude Gods bounty in beſtowing them, Pſal. 127. 1. Except the Lord build the houſe, Pſal. 137. 1they labour in vain that build it. (ſaith Hilderſa…) Suppoſe that two men were to read the ſame books, and to ſtudy the ſame matter every day, yet the one may be a dun…e, and a man of low gifts, and the other may have rare parts and excellent endowments; this is to ſhew who we are beholding to, that is God, whoſe diſpenſation of gifts are many and variouſly beſtowed. Hence it is the Apoſtle telleth us, That all theſe gifts worketh that one and the ſelf-ſame Spirit, dividing to every man ſeverally as he will; 1 Cor. 12. 11.ſo that though one man differ from another in gifts, yet it is God that maketh him to differ.
The third Poſition is this,Poſit. 3. That a man may be excellent in one gift, and yet defective in other gifts, one man ſhall not have all; this is very obſervable by inſtances you have in Scripture. The firſt inſtance is between Paul and Barnabas; if you look unto Paul, his gift was the gift of utterance, and freedom of ſpeech, inſomuch that at Lyst… Paul was taken for Mercury the God of Eloquence,Act. 14. 11. becauſe he was the chiefe Speaker, and though it is ſaid of Paul, that he was rude of ſpeech, that is, not as if it were ſo indeed, but in the opinion and conceit of the Corinthians, who being ſeduced by falſe teachers, hearkned to their diſparagements of Paul. 2 Cor. 11. 6Paul he was a moſt eloquent man,Act. 4. 36. and had much of the gift of utterance, but now B…rnabas did excel Paul in another gift, to comfort thoſe who were troubled in conſcience; he was a ſon of Conſolation, Act. 11. 24.to comfort troubled conſciences. So likewiſe in the caſe of Peter and the other Apoſtles; Divines gather from Chriſts commiſſion to Peter, ſingling him out, when he ſaid, Peter, feed my Lambs; Peter, lovest thou me? Joh. 11. 15.The Reaſon that ſome Expoſitors give, why Peter was ſingled out, was this; becauſe Peter had an excellent gift in preaching, and in feeding the Lambs of Chriſt, that is, weak Believers. Moreover, it is ſaid of James and John, that they were called Sonnes of Thunder, Mar. 3. 17. Boan…rges.as having a more powerfull gift from God, to terrifie and awake a ſinners conſcience, then Peter and other Apoſtles had. So that though ſome of the Apoſtles had moſt excellent gifts, yet ſome of them excelled others in ſome one gift.
The fourth Poſition is,Poſit. 4. That there are Caſes, wherein men may have great gifts, but weak grace. God is pleaſed ſometimes to carry mens gifts very high, when their graces have not a proportionable elevation, and the reaſon is, becauſe gifts are for the good of others, for the edification of the Church of God,1 Cor. 5. 7. compared with 1 Cor. 3. 1. and not for the good of a mans ſelf only; They were wanting in no gift, and had all knowledge; and yet when he mentions their graces, he ſaith, I could not ſpeak to you as ſpirituall, but carnal; They outſtrip other Churches in gifts, yet they came ſhort of other Churches in grace. Such was the Church of Laodicea, ſhe was rich in gifts,Rev. 3. 11. and poor in grace. Now there are foure Caſes wherin men may have ſtrong gifts, and yet but little grace.
1. When mens notions are clear and ſtrong,Caſe 1. but mens experiences and affections but low and weak, to have more expreſſion… then impreſſions; to be like the Moon, that though from the waine it grows big, and increaſes to the full; yet it increaſes only in light, and not in heat: So men when they meerly increaſe in light of notions and ſpeculations, and not in heat of affection towards God, and the practical part of Chriſtianity; and it is to be feared, that much of the Religion of theſe times is of this ſtamp, it is more in notion then motion, more in talking then walking, more in parts then grace.
2. When thy gifts are not influential upon thy life.Caſe 2. Look as it is in that diſeaſe of the Rickets, that children are liable to, they may grow big in the head, and yet decay in the lower parts: So there are ſome (as it hath been ſhown) who have the diſeaſe of the ſpiritual Rickets, they do grow big in the head, big in gifts, and yet decay in their vitals, decay in grace and the exerciſe of it.
3. When their gifts do but tend to the promotion of diviſion in the Church,Caſe 3. and pride in their own hearts. This was diſcovered in the Church of Corinth, 1 Cor. 1. 7.they came behinde in no gift; but ſee what he ſaith in Verſ. 11. For it hath been declared unto me of you (my brethren) by them which are of the bouſe of Cloe,Verſ. 11. that there are contentions among you. And then in verſ. 12. Now this I ſay, Verſ. 12.that everyone of you ſaith, I am of Paul, I of Apollos, I of Cephas, and I of Chriſt, they were carnal as to grace, and walked as men, though they were high in gifts, and when gifts engender ſtrife in the Church and pride in a mans own heart, and when they doe elevate and puffe up the heart with vaine and high conceits; this is an argument they are but meere gifts. The Corinthians were in every thing inriched by God; in all utterance and in all knowledge, ſo that they came behind in no gift,1 Cor. 15. 7. they had abundance of knowledge,1 Cor. 8. 1. but knowledge puffeth up, charity edifieth.
4. When gifts are encreaſed meerly by vertue of continuall ſtudy and induſtry,Caſe 4. when gifts proceed meerly from ſtrength of natural parts, advantaged by education, ſtudy and diligence; if gifts do meerly proceed from that fountain, there may be much gifts, but little grace. The greateſt ſchollers are not alwaies the beſt men, the reaſon is, becauſe their gifts are gotten by induſtry and diligence; their gifts may be high, when their graces are low.
The fifth Poſition,Poſit. 5. there are caſes wherein men may decay and be weak in gifts, and yet may be ſaid to have ſtrength of grace.
1. If it proceed meerly from a naturall,Caſe 1. not a ſinfull defect. If weak gifts proceed from ſinfull defects, it argues grace is but weak, as if it proceeds from negligence, from ſloth, from careleſneſſe to attend upon Ordinances, from idleneſſe in not reading, in not meditating, in not praying, not uſing holy conference, then grace decayes with gifts, theſe are ſinful defects; but now if gifts proceed meerly from naturall defects, as a man of a ſhallow capacity, of a ſlow ſpeech, of a bad memory, of a weakly body, that either through ſickneſſe or old age the body is weakned, in that there are natural decayes in the body, becauſe the putting forth of gifts depends upon the temperature and diſpoſition of the body. As it is with an inſtrument of muſick that is out of tune, it make… no melody though the inſtrument be good: So a body out of tune, hath not that uſe of, or putting out of gifts. As it is with an old Preacher, his gifts may decay when he is an old man, that he may not have ſuch freedom of ſpeech, ſuch clearneſſe of judgement, ſuch ſtrength of memory; as the body decayes, the gift of Elocution wil decay, and his memory may decay, that he may not be ſo ready in delivering the Word, but yet he may have as great ability in preaching, yea more experience, more ſolid judgement, and more clear underſtanding in the myſteries of the Goſpel, then a young man can have: ſo it is with Chriſtians, their gifts may decay, as the temper of the body decayes; as it is with a Muſician, when he is a young man his joints being more plyable, playes more nimbly and melodiouſly upon an inſtrument of muſick, but when he comes to be an old man he cannot play ſo nimbly and melodiouſly, his joynts being ſtiffe, but yet he hath more skill then a young man hath. When this doth not proceed from ſinful defects, but from natural defects, then may a mans grace be ſtrong, though his gifts and parts be weak.
2. If you want thoſe externall advantages to further and promote the growth of gifts,Caſe 2. as for example, A Chriſtian that follows an ordinary trade, which carries a Water-tankard on his ſhoulder, he may attain more brokenneſſe of heart, more humility and ſelf-denial, more experience of the goodneſs of God toward his ſoule, and of the method of God, then he who perhaps is in ſome great, honourable, and eminent imployment: But that Chriſtian who hath this mean imployment, and ſuch poore education, ſhall not attain thoſe gifts, that others have attained who have greater advantages. As it is with a Scholler that hath been divers yeers at the Univerſity, he hath thoſe external advantages, as education and literature, that his gifts and parts may be much increaſed; when perhaps a poore man that follows the Plough, may attain to more grace, and more acquaintance with the waies of God. Now if ſuch a man have not ſo many gifts as others, it is not his ſin: God doth not require more then he gives.
3. If you have not a calling to uſe or put forth the exerciſe of your gifts.Caſe 3. Your gifts may decay, though grace do not decay. Gifts are encreaſed by exerciſe, the leſſe they are exerciſed the more they decay: if thou haſt not an opportunity to exerciſe thy gifts as in former times, to pray in company, to uſe holy conference, as in former times thou hadſt; in ſuch a caſe a Chriſtian who is ſtrong in grace may grow weaker in gifts.
4. If what you want in gifts you make up in humility.Caſe 4. Strength of grace is not to be meaſured by notions and ſpeculations in the head, but by humility in the heart; therefore if thy gifts be weak, if thy humility be great, thou haſt ſtrength of grace: the leſſe bloſſomes there are on the branches, the more ſap there is in the root. He that hath great parts, and is proud of them, it is much to be feared hath leſſe grace, then that man who hath but few gifts, and low parts; but in the ſenſe of their own weakneſſe, hath low and ſelf-denying thoughts of himſelf.Caſe 5.
5. Laſtly, if what you want in gifts you make up in your practice, by a holy and conſcionable walking. That Martyr that ſaid, I cannot diſpute, but I can burn for the truth, had more grace, then thoſe that could diſpute, but not burn.
The application of this Caſe is onelyonly for Caution,Vſe 1. and I ſhall give you a threefold Caution.
1 Caution. Take heed ye be not proud of the greateſt meaſure of gifts you have; there is nothing in the world that a man is ſo apt to be proud of as his gifts; a man is not ſo apt to be proud of grace, becauſe he hath a principle to check his pride, but he is apt to be proud of his gifts; a man is not ſo apt to be proud of outward endowments, as clothing, riches and the like, as he is apt to be proud of his gifts. Expoſitors that do handle the propheſie of Ezekiel, they ſay that Ezekiel is called ninety three times (Thou ſon of man) in that Propheſie; now there is no other Prophet that is mentioned in all the Bible, but onelyonly one, which is called The ſon of man, Dan. 8. 7.and that is Daniel. Now expoſitors give this reaſon why he is called by this title, becauſe he was a Prophet of the greateſt gifts, and had the moſt glorious viſions of all the other Prophets. Compare this Prophecy with Iſaiah, Jeremiah, Daniel, Hoſea, or all the reſt, yet Ezekiels propheſie is a more dark, myſterious, profound book. Now Ezekiel being a Prophet of the greateſt gifts; God takes this care to keep his heart low, Thou Son of man, Thou Son of man, and all is to keep his heart low; which doth teach us thus much, that thoſe that have great gifts, they ought to ſpend a great deal of time to keep their hearts humble and low, becauſe there is a flatuous humour in our nature, whereby we are apt to ſwell and be puft up in the ſenſe of our own gift.
2. Caution. Prize a little grace before a great meaſure of gifts; ye will prize a pearle though no bigger then a pea, more then a great heap of ſtones. There is great reaſon why we ſhould prize a little grace before much gifts.
1. Grace will laſt when gifts are withering. Blazing Comets will fall when the Star never falls;Reaſon 1. a falling Star is no Star but only a Comet: So the hypocrites may have a great blaze of their gifts, and yet may fall like Comets that hover in the aire. Grace is like a Star that keeps fixed in its orbe; there is a great deal of difference betwixt a painted face and a natural complexion, the painted face will not alwayes laſt, but natural complexion that will alwayes remain. Gifts are put paint, the ornament of the creature, but true grace which is as the natural complexion that will remain.
2. Prize a little grace before much gifts,Reaſon. 2. becauſe gifts will leave thee ſhort of heaven. Chriſt told the learned Scribe, that he was not far from the Kingdome of heaven, but alas, for all his gifts and learning, he fell ſhort of heaven. Many will ſay to me, (ſaid Chriſt) in that day, Mat. 7. 22.Lord, have not we propheſied in thy name, and in thy name caſt out devils, and in thy name done many wondrous works. You ſee it is obſervable, theſe men might pretend to high and great gifts, and yet they to whom God opened the ſacrets of his Kingdome, againſt them he ſhut the gates of heaven. A man may be a Preacher, and have the ſecrets of heaven opened to him, and yet have the gates of heaven ſhut againſt him. A man may attain the gift in Chriſts name to caſt out devils, a great and a miraculous gift, and yet thoſe men that caſt out devils were themſelves caſt to devils. We have done many wondrous works, they that did wonders were made a wonder▪ they that had ſo much gifts came ſhort of heaven, yea they who may preach to others may themſelves be caſt-awayes.
3. Do not miſtake ſtrength of gifts to be ſtrength of grace.3. Cant. Parents would not judge their children ſtrong when their heads and breaſts are big, and their feet but feeble; ſo you may grow big in your heads, in notions and ſpeculations, in gifts, and yet feeble in practice of grace. Now that you may not miſtake your ſelves, and may not be deceived; I'le ſhew you how you may know the difference betwixt thoſe that have ſtrong gifts, and thoſe that have ſtrong grace. In the generall take this: As Art reſembles nature, ſo gifts reſemble grace. Now there are four differences.
1. As grace ſtrengthens, corruption weakens.1. Difference. It is with grace and luſts as it was with the houſe of Saul and the houſe of David. As Davids houſe grew ſtronger and ſtronger, ſo Sauls houſe grew weaker and weaker. As the Ark was ſet up, Dagon was throwne down; the Dagon of corruption will be thrown down before the Ark of grace, and the Ark of the Covenant; But gifts may ſtrengthen, and yet corruptions never the weaker. Indeed gifts diſcover corruption, but we are not able to mortifie and ſubdue it. Gifts diſcover many corruptions, but mortifie none. Gifts take a cognizance of many a ſin, but never put a period to any. Men that have gifts are reſembled to the Moon, and men that have grace are reſembled to the Sun; the Moon hath an influence upon the water to make that move; to ebbe and flow: the Moon ſheds light upon all creatures, but no heat, to make thoſe creatures grow and ſpring: So a man of gifts may have light, but no heat to thoſe gifts to make grace to grow, and make ſin to fade and wither. Gracious men are like the Sun, that doth not only give light but heat, by the influence thereof things ſpring and grow out of the earth;Surgunt indocti & rapiunt …aelum & no… cum doctrin… noſtra perimus. Aug. 2. Difference. the great parts of a gifted man, often occaſionally ſtrengthen his corruptions, but do not weaken them, Auguſtine could ſay, Ignorant and illiterate man, they take heaven; when others with all their Schollerſhip go to hell.
2. Where there is ſtrength of grace, there the heart is more humbled under the meaſures of grace received; the ſtronger the graces are, the more the heart is humbled. But ſtrength of parts in moſt men makes them proud and lofty. Empty veſſels make the greateſt noiſe, and ſo do ſhallow ſtreams: So men that have great gifts are often empty of grace, 1 Cor. 8. 1. They are puft up with pride, who have more gifts then grace, and by the humility of the ſoule you may know whether that ſoule be ſtronger in grace then in gifts.
3. He looks more after the ſupply of the grace he wants,3. Difference. then in a way of contentment in the grace he hath. This argued Paul had much grace, when he thus ſpeaks, I doe ſtrive after more and more grace, Phil. 3. 13. expounded.if by any means I might attain the reſurrection of the dead, that is, I doe labour after perfection of grace, which thoſe ſhall have that are raiſed from the dead, and exalted in heaven, but now a man that hath gifts, is more apt to look what he hath then what he wanteth. Men of gifts are more apt to look upon their attainments then their imperfections, they look upon their gifts in a multiplying glaſſe, more then they are;Munera non vulnera oſtendit. 4. Difference. and upon their failings in an extenuating glaſſe, leſſe then they are.
4. The more grace any one hath, the more communicative he is, that others may be partakers of the ſame grace, When the Apoſtle ſpeaks of the duties of husbands and wives, he would have them further one another in the way to heaven, conſidering they are heires together of the grace of God. Chriſt alſo ſpeaks to Peter, 1 Pet. 3. 7. Luk. 22. 32 33.When thou art converted, ſtrengthen thy brethren. By Converſion is not meant Gods firſt act in bringing Peters ſoule home to Chriſt, but it is meant by an eſtabliſhing worke of grace, as if Chriſt ſhould have ſaid, Peter, now thy grace is weak, and it will be weaker by thy fall, but when thou art recovered from thy fall, and deniall of thy Maſter, then ſtrengthen thy brethen, labour to ſtrengthen the graces of other men, when thy graces are ſtrong, and thy ſtrength recovered, and this is a very good evidence that thou haſt not onelyonly grace, but ſtrength of grace thy ſelfe, when thou art carefull to ſtrengthen others: but ſuch as have gifts only, with little or no grace, they are loath to communicate their gifts unto others, they would willingly monopolize their gifts, and grudge to impart them to others, they would not have other men have the like gifts with themſelves, leſt their glory ſhould be darkned. They are not of John Baptiſts mind, who cared not though he decreaſed, ſo as Chriſt encreaſed, but rather they are like to one Aſpendius a skilfull Muſician, who would never play on his inſtrument before any of his profeſſion, leſt they ſhould learn his skill. This is a notable diſcovery whether thou haſt ſtrong grace, or ſtrong gifts only, which thou mayſt know by thy willingneſſe and readineſſe to communicate unto others, what God hath imparted unto thee.