The Saints Temptations, Sermons · Sermon 8
SERMON VIII.
2 Cor. 12.9.
And he ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs.
IT remains now that I ſhould ſpeak to the fourth particular in the Text, and that is the gracious anſwer or return that was made to Paul upon his prayer, and that is in theſe words, And he ſaid unto me, My grace is ſufficient for thee.
The Obſervation or Doctrine which doth naturally ariſe from hence is this:
Doct.Doct. That praying ſouls ſhall have a ſufficiency of grace to carry them through all their trials, conflicts and temptations. When Paul had been dealing with God about his temptation, he obtained this anſwer, My grace ſhall be ſufficient for thee. In treating of this obſervation, there are theſe things that do naturally fall under our conſideration.
1. What grace is, And he ſaid my grace, what we are to underſtand by grace.
2. To ſhew how grace is ſaid to be ſufficient for us, how God makes grace to be ſufficient for us; My grace ſhall be ſufficient for thee. And,
3. What that grace is that God is wont to afford and communicate to his people under their trials and Temptations. And afterwards there will be way made to the Reaſons of the point.
1. What grace is, what are we to underſtand by grace, My grace ſhall be ſufficient, &c.
This Text doth naturally lead me to ſpeak of the Doctrine of grace, and truly the Doctrine of grace is one of the moſt weighty and material points in Divinity. Alvarez in his Preface to his Book de Auxiliis, obſerves that the Doctrine of Grace is one of the chiefeſt points in Divinity, and that which hath an influence upon all the reſt. And as it is a weighty Doctrine, ſo it is the moſt ſweet Doctrine, and it is to none ſo ſweet as to holy ſouls, and to thoſe that have moſt grace; they that have moſt grace will prize the Doctrine of grace moſt.
The nature of grace in general is ſomething of an abſtruſe conſideration, but I ſhall indeavour to make it as plain as I may; therefore to underſtand the nature of grace, we may take it thus. Grace may be conſidered either in the cauſe, or in the effect. 1. Grace in the cauſe is nothing elſe but the love, the favour, the good will of God towards man, 2 Tim. 1.1. Grace, mercy and peace from God the Father, &c. The general notion of grace is nothing elſe but the love, and …, and benevolence of God towards men. This is the general notion of the word grace, and indeed the love and favour of God, the good will of God is the cauſe of all other grace, that which we call grace in the effect, in a ſtrict and proper ſenſe: I ſay, the love and good will of God is the cauſe of all this grace. Jam. 1.18. Of his own will begat he us. The Apoſtle there ſpeaks of one ſpecial effect of Divine grace, he ſpeaks of regeneration Now he ſaith this grace, the grace of Regeneration is the fruit of Gods good will, of his own will, that is, of his good will begat he us, ſo Phil. 2.13. It is God that works in us both to will and to do of his good pleaſure. The good will of God, the good pleaſure of God is the cauſe of all that grace that is beſtowed on the creature.
But then, 2. There is grace in the effect. Now grace in the effect, is the exerting or putting forth of the Divine power, for the producing of ſome gracious effect in the creature, 2 Pet. 1.3. According as his Divine power hath given to us all things, that appertain unto life and godlineſs. It is the Divine power that produceth in the hearts of the elect, whatſoever is neceſſary to life and godlineſs. It is the Divine power that produceth all the effects of grace in the creature. Now grace as it is in the effect, is either actual or habitual. That which we call actual grace, is the exertion or putting forth of the Divine power in order to the producing ſomething in us. Actual grace conſiſts in Divine aid and help, or affiſtance that is given to the ſoul. That which we call actual grace, conſiſts in thoſe Divine influences which flow into the ſoul.Auxilium Di movens nos. Aquinas calls it the help or aſſiſtance of God moving of us; this is actual grace, Pſal. 119.173. Let thine hand help me: for I have choſen thy precepts. Others call this the grace of God that moves and acts us, and they deſcribe it to be a tranſient motion or act of God upon the ſoul: this is actual grace.Motio Dei tranſions.
But then 2. There is habitual grace, now that which we call habitual grace, it is ſome effect of grace which is leſt upon us, which is permanent and abiding in us. So that if we would underſtand the nature of grace, we muſt conſider that Divine grace is either the actual aid and aſſiſtance of God moving and acting of us; or elſe it is ſome habitual gift beſtowed upon us, and inherent in us, when it is ſo beſtowed. Now that which Divines call habitual grace, is ſet forth in Scripture by ſeveral expreſſions. It is called the ſeed of God, 1 John. 3.9. His ſeed remaineth in him. It is called by the name of grace in that known Text, 2 Pet. 3.18. But grow in grace. To grow in grace, it is to endeavour that the habits of grace which are inſuſed into the ſoul by the ſpirit of God, do grow and increaſe. This habitual grace is alſo called by the name of the new creature, 2 Cor. 5.17. Therefore if any man be in Chriſt, he is a new creature.
In the next place we are to conſider how the text is to be underſtood when it is ſaid, My grace is ſufficient for thee. 1. By grace here in the Text ſome underſtand grace in the cauſe, namely, the favour and good will of God, and ſo they make the meaning to be this, My grace ſhall be ſufficient for thee, that is, through my love and favour towards thee, thou ſhalt be ſuperior to thy temptations, thou ſhalt be ſet above thy temptations, thou ſhalt be inabled to overcome thy temptations; though thy conflicts be ſore and ſharp, yet ſuch is my love and favour towards thee, that I will take care that thou ſhalt be ſet above all thy temptations, thou ſhalt be ſuperior to them, and overcome them.
2. Others by grace in the Text undeſtand actual help and aſſiſtance, and ſo Calvin underſtands it; by grace he underſtands the help and aſſiſtance of the holy Ghoſt.Auxilium ſpirit tus Sancti. Now theſe two being ſubordinate, neither is to be excluded. That which ſeems principally to be intended is the latter; namely, the aſſiſtance of Divine grace, My grace ſhall be ſufficient for thee; the meaning is, thou ſhalt have actual grace, actual help and aſſiſtance given to thee, to aſſiſt and help thee in thy preſent conflicts. Now actual grace, being that grace which is here principally intended; we muſt a little more fully conſider the nature of actual grace.
Now that which Divines call actual grace, it is twofold. It is either actual grace, exciting or quickning, or elſe it is actual grace aſſiſting. There is actual exciting or quickning grace, and actual aſſiſting grace.
1. There is quickning or exciting grace, 1 Cant. 4. Draw me, we will run after thee. The Saints muſt be drawn before they can run. So again, Pſal. 119.36. Incline my heart unto thy Teſtimonies. Divine grace is of that nature, that it puts a new bent and byas upon the will. The will that was aukward and indiſpoſed to the things of God before, when it hath the influences of Divine grace communicated to it, then it is inclined, then there is a new bent and byas put upon it, Pſal. 80.18. Quicken us and we will call on thy name. It is God muſt excite and quicken us to pray, before we can pray. Not that we ſhould ſtay off from prayer till we find a ſenſible impulſe to prayer. That may be a great temptation upon a perſon to ſay he will not pray, till he find a ſenſible impulſe to prayer. We ought to put our ſelves upon the duty, out of obedience to the command. The commands of God are, Pray without ceaſing, Pray always, with all prayer and ſuplication in the ſpirit, and watching thereunto with all perſeverance. Theſe commands are enough to put us upon the duty though we have not an immediate and ſenſible impulſe. But when it is ſaid, Quicken us and we will call upon thy name; we ought thus to underſtand it, that when ever we find our hearts ſtirred up and quickned to the duty, this is from Divine grace, this is actual grace exciting and quickening of us.
But then 2. There is aſſiſting grace. Now aſſiſting grace is that help or power which is given us from God, whereby we are inabled actual to the performance of what we were ſtirred up unto by exciting or quickening grace. The Saints of God may ſometimes have a will, but they may want power and ability to do what they have a will to do, Rom. 7.18. To will is preſent with me, but how to perform that which is good I find not. So that there may be a will, but want of power and ability to do what we would. Now here comes in aſſiſting grace. It is exciting grace that gives us the firſt will. Now when exciting grace hath given us the will, then comes in aſſiſting grace to give us abilitie in ſome meaſure to do that which exciting grace hath given us a will to do. It is God that works in you both to will and to do of his own good pleaſure, 2 Phil. 13. This aſſiſting grace is that which Paul ſpeaks of, 1 Cor. 15.10. Yet not I, but the grace of God with me. Here was aſſiſting grace. The grace of God did cooperate with Paul, therefore the Schoolmen do commonly diſtinguiſh between operating, and cooperating grace. Operating grace is the ſame with exciting grace, it works the firſt will; and cooperating grace is the ſame with aſſiſting grace. Firſt, Divine grace helps us to will, and puts us upon the doing ſuch and ſuch things: and then there is aſſiſting or cooperating grace, whereby we are inabled to the actual performance of what we were ſtirred up to do, by exciting or quickning grace.
Now the vertue and efficacy of aſſiſting grace is ſeen in two things.
1. In making us to reſiſt or repel evil.
2. In inabling us to perform that which is good. The Apoſtle Paul ſpeaks of both theſe together, 2 Cor. 13.7. Now, ſaith he, I pray to God that you do no evil, but that ye ſhould do that which is honeſt. Auſtin obſerves from this Text, That the Apoſtle prayed for theſe Saints,Inſpirationem bo…ae vobmtatis & operis. the inſpiration of a good will, that God would inſpire into them a good will; and alſo that he would give them ability to perform what was good. For what need had the Apoſtle to pray for them, that they might do no evil, but do that which was honeſt; if ſo be that the will of it ſelf were ſufficiently fortified againſt evil, and ſufficiently inclined to do that which was good without Divine grace? Prayer ſuppoſeth a need of that we pray for; a man will not pray for that he ſuppoſeth he hath not a need of. Therefore when the Apoſtle prays for theſe Saints, that they might not do evil, but do that which is good; he ſuppoſed they needed both, otherwiſe his prayer was needleſs. Now Divine aſſiſting grace helps as to both theſe, as to the repelling of evil, and as to performing that which is good.
1. By aſſiſting grace it is that we repel evil; by the help of aſſiſting grace it is, that we do repel Satans Temptations from without. And that we do conflict with the evil motions of ſin that ariſe from our own hearts within.
1. By Divine grace it is that we reſiſt Satans Temptations, 1 Pet. 5.9. Whom reſiſt ſtedfaſt in the faith. We are not called here to reſiſt Satans temptations, as if it were ſuppoſed, we could reſiſt temptation by our own ſtrength. For, confider what is ſaid, 1 Sam. 2.9. By ſtrength no man ſhall prevail, that is, by his own ſtrength no man ſhall prevail. Therefore when we are bid to reſiſt Satans temptations, it is ſuppoſed that it is by Divine grace, and Divine aſſiſtance that we muſt reſiſt his temptations. When Satan deſired to have Peter to winnow him as wheat, how was it that Peter overcame Satan? Truly it was not by his own ſtrength, but by Chriſts praying for him. I have prayed for thee, ſaith our Saviour, Luke 22.32. And what was it that Chriſt prayed for Peter? Why, he prayed that his faith might not fail. Auſtin obſerves that in this prayer is implied thus much. When Chriſt prayed that Peters faith might not fail; Ut haberet in fide, liberrimam, fortiſſimam, invictiſſimam, perſeverantiſſimam vol mtatem. Aug.he prayed that Peter might have a moſt free, a moſt ſtrong, a moſt invincible, and a moſt perſevering will in the faith. Peter had not this will of his own, Peter had not ſo firm, ſo reſolved, ſo invincible, ſo perſevering a will of his own. Peter did ſufficiently ſhew his own infirmity, what the impotency of his own free-will was, when left to himſelf; in that he denied his Maſter, when the temptation came. Therefore it was Chriſts prayer for Peter, that cauſed him that his faith did not fail. Truly, if Peter had been left to himſelf, as he failed in that particular act, ſo his faith would have failed totally and finally. It was Chriſts prayer, and not the ſtrength of Peters will that kept his faith from failing totally.
2. It is by the help of Divine grace that we conflict with the motions of ſin from within our ſelves. It is a known Text, Rom. 6.14. Sin ſhall not have dominion over you, becauſe ye are not under the law, but under grace. That ſin hath not dominion over us, we may thank Divine grace for it. The Law ſhews us indeed what we ought to do, but gives us no power to do what it commands us; the Law ſhews us what ſins we ought to refrain from, but gives us no power to abſtain from them; No, it is Divine grace that keeps us from the dominion of ſin. Sin therefore hath not dominion over us becauſe we are not under the law but under grace. Were we left without Divine grace, ſin certainly would have dominion. So likewiſe it is ſaid, The ſpirit luſteth againſt the fleſh, Gal. 5.16. By the ſpirit there we are to underſtand the regenerate part in a Saint; as by the fleſh we are to underſtand the unregenerate part that is in him. This the Apoſtle in another place calls the law of ſin. I my ſelf ſerve the law of God: but with the fleſh the law of ſin, Rom. 7. laſt. There is the law of ſin, and the law of the ſpirit of life in us. Now the ſpirit luſteth againſt the fleſh, that is, that habitual grace that is in the heart of a godly man quickned, excited and aſſiſted by actual grace, this wars againſt the fleſh, againſt the unregenerate part that is in him; and what then? Theſe two are contrary one to the other. It is an expreſſion I remember, Luther hath,Sant in nobis duo contrarii da es, caro & ſpiritus. There are two contrary Captains, Leaders, or Commanders in us, the fleſh and the ſpirit. The fleſh and the ſpirit oppoſe one another. And what is the reſult of this combate and oppoſition? Ye cannot do the thing that ye would. The fleſh or the carnal part in a Believer oftentimes hinders the ſpiritual part from doing what it would. And the ſpiritual part keeps the fleſh from doing what it hath a mind to do. Thus Divine aſſiſting grace helps us to reſiſt and to repel evil.
2. By the help of aſſiſting grace it is that we are carried out to the performance of what is good and acceptable in the ſight of God. It is a great Scripture to illuſtrate this, Heb. 13.20. The God of peace who brought again from the dead, our Lord Jeſus that great ſhepheard of the ſheep, make you perfect in every good work to do his will, working in you, that which is well pleaſing in his ſight by Jeſus Chriſt. We may obſerve here, 1. It is the ſame power that is put forth for the producing of grace in us, that was put forth in raiſing Chriſt from the dead. Why doth the Apoſtle elſe uſher in his prayer with this preface, The God of peace who brought again from the dead our Lord Jeſus Chriſt, &c. This intimates that there is the ſame power put forth in working grace in the hearts of the Saints, that was put forth in raiſing Chriſt from the dead. And there is another Scripture that ſpeaks fully to this, 1 Eph. 19.20. And what is the exceeding greatneſs of his power to usward, that believe according to the working of his mighty power: which he wrought in Chriſt when he raiſed him from the dead, and ſet him at his own right hand in the heavenly places. So that there is the ſame power put forth upon Believers, for working faith and grace in their hearts as was put forth in Chriſt, in raiſing him from the dead.
2. The Apoſtle ſhews us, we muſt be made perfect in every good work. make you perfect, the Greek word is a very emphatical and ſignificant word, and we may not let it paſs without a particular examination of it,foreign. make you perfect; this word as it appears both from the Criticks in the Greek tongue, and alſo from the uſe of it in the New-Teſtament hath two principal ſignifications.
1. It ſignifies to Adapt, to frame, foreign.to diſpoſe a thing, thus the antient Criticks render this word, by a word that ſignifies to frame, to fit, to ſquare, to poliſh, to adapt a thing. And thus we find the word uſed in the New Teſtament. It is ſaid of Chriſt,foreign. a body haſt thou prepared for me, or as it may be rendred, a body thou haſt fitted or adapted for me. Thus we read of the veſſels adapted for deſtruction,foreign. Rom. 9.22. What if God willing to ſhew his wrath, and to make his power known, indureth with much long ſuffering the veſſels of wrath fitted for deſtruction.
2. The word ſignifies to repair the defects of a thing that were in it before,foreign. Phavorious. and thus the Greek Criticks render this word by a word that ſignifies to perfect and conſummate, thus it is uſed in the New Teſtament, Night and day praying that we might ſee your face, and might perfect that which is lacking in your faith, 1 Tim. 3.10. There is the ſame word that is in the Text. Now both theſe ſignifications are of great uſe in this place. The God of peace make you perfect in every good work.
1. It is Divine grace that muſt prepare, adapt, fit, poliſh us, that we may be ready to do a good work. We are not ſuited to good works, we are not fitted to put forth one act of faith or obedience. It is Divine grace that fits us for the acting of faith and obedience.
2. It is Divine grace that muſt repair the defects of grace that are in us, and fill up what is wanting in us. Divine grace muſt begin, and Divine grace muſt conſummate every good work in us. So that by this one word, the God of peace make you perfect, there is a double error confuted. The error of the Pelagians and Semipelagians. The Pelagians held, that the beginning of faith and good works was from nature, and the conſummation and perfection of them was from grace. On the contrary, the Semipelagians diſtinguiſh between faith and works, they affirm the beginning of faith was from our ſelves, but the beginning of good works was from grace; but yet that this grace was obtained by the merit of our ſaith, and ſo by conſequence held, the beginning of faith and good works was from our ſelves, though the conſummation of them was from grace. But now this one word in the Text confutes both theſe errors, for the Text ſhews that the beginning and perfection of good works are all from Divine grace. It is Divine grace that muſt begin good works, and it is grace that muſt perfect and finiſh good works in us. It is Divine grace that muſt begin every good work, it is Divine grace that muſt frame and compoſe us to good works. We are his workmanſhip created in Chriſt Jeſus to good works, 2 Epheſ. 10. So that we are created to good works.
3. It is Divine grace that perfects good works in us, when they are begun. The God of peace make you perfect in every good work. Hence it is that Chriſt is ſaid to be not only the Author, but Finiſher of our faith, Heb. 12.3. Looking unto Jeſus the Author and Finiſher of our faith: what more clear than theſe things?
4. The Apoſtle is not content to ſay make you perfect, but he amplifieth and expreſſeth himſelf yet farther, Working in you that which is pleaſing in his ſight by Jeſus Chriſt. Here he plainly affirms that it is God that works in us what ever is good and pleaſing to him. So that it is clear and evident, that the Apoſtle aſcribes the honour of all to Divine grace. It is Divine grace aſſiſts us, not only to reſiſt evil, but alſo to perform what is good and acceptable in the ſight of God, verſ. 26, 27. I will put my ſpirit within you, and cauſe you to walk in my ſtatutes. Obſerve it, It is we that belive and obey. Oh but it is the ſpirit of God that is put into us, that cauſeth us to believe and obey. It is a known ſpeech of Auſtin, It is certain, ſaith he, that we will, what we do will, it is we that believe, and obey: there is the act of our wills in theſe things; but it is as certain, that it is by the power of Divine grace that we are inabled to will graciouſly. As it is certain that we will, what we do will; and as it is certain that we do believe and obey, ſo it is as certain that it is by the power of Divine grace that we do thus believe and obey. I will put my ſpirit … you, and cauſe you to walk in my ſtatutes. So that though we walk in Gods ſtatutes, yet it is the Spirit put within us that cauſeth us to walk in Gods ſtatutes, and to will and do what we do will and do. It is God that worketh in us both to will and to do, Phil. 2.13.
The2. Particular. thing to be ſpoken to is this, How grace is ſaid to be ſufficient for us, My grace ſhall be ſufficient for thee. Grace may be ſaid to be ſufficient for the Saints, upon ſeveral accounts. There are theſe things implied in this Phraſe.
1. When God promiſeth that his grace ſhall be ſufficient for us, his meaning is, that he will not leave his people to themſelves, but give them Divine aid, help, ſuccour and aſſiſtance in their temptations. This the following words make out to be the meaning, My grace is ſufficient for thee, why ſo? For my ſtrength is made perfect in weakneſs. As much as if it had been ſaid, The grace of God ſhall be ſufficient for his people, ſo as that he will not fail to give Divine ſtrength and aſſiſtance to them according to their neceſſities. Therefore when the Lord promiſeth a ſufficiency of grace, the meaning is, he will not leave us to our ſelves, but he will give Divine aid, and help, and aſſiſtance of grace to us, ſo that we ſhall have grace to help in time of need, that is the expreſſion, Heb. 4. laſt. Let us come holdly to the throne of grace, that we may obtain mercy and find grace to help in time of need: then is Divine grace ſaid to be ſufficient when we have Divine help and aſſiſtance given to us in every time of need. It is a ſweet and precious promiſe, Iſa. 41.17. When the poor and needy ſeek water, and there is none, and their tongue faileth for thirſt, I the Lord will hear them, I the God of Iſrael will not forſake them. Here is certainly a promiſe of Divine grace. Luther ſaith … this promiſe, He knoweth not whether there be any promiſe more effectual in the whole Scripture, for the comforting afflicted conſciences than this promiſe. Here is a promiſe of Divine grace, and the grace that is here ſpoken of, is either to be underſtood of the Doctrine of grace, viz. the Doctrine of the Goſpel, or of the Spirit of grace. It ſeems clearly to be a propheſie concerning the Gontiles, when they ſhall thirſt after the Doctrine of the Goſpel, and the ſpirit of grace, what then? ſaith the Text, I the Lord will hear them, I the God of Iſrael will not forſake them. That they did deſire grace, this was ſome beginning of grace, To deſire the help and aſſiſtance of grace is the beginning of grace. Deſiacrare auxiliu… gratiae, iriti… gratiae eſt. Aug.It was a ſign that the grace of God had been at work in their hearts, that they began to ſeek after grace. When the poor and needy ſeek for water, that is, when they ſeek after grace, well, but what is the iſſue? I the Lord will hear them, I the God of Iſrael will not forſake them. God is never wont to leave them deſtitute of grace, who are breathing after grace. The very deſire of grace, is the beginning of grace; and the ſame grace that hath wrought a deſire in us after grace, will alſo give us the grace that we do deſire, for it is God that works in us, both to will and to do.
2. When the Lord promiſeth his grace ſhall be ſufficient; his meaning is, that he will give ſuitable and proportionable grace to our temptations and trials. He doth not only promiſe to give us ſome grace, but ſuitable grace; grace ſuitable and proportionable to our trials and temptations. My grace ſhall be ſufficient for thee: the meaning is, According to the nature, quality and greatneſs of our trials and temptation, ſo ſhall our ſtrength be. If our temptations be more than ordinary, we ſhall have more than ordinary aſſiſtance, and greater meaſures of grace. A pregnant Scripture we have to confirm this, 1 Cor. 10.13. There hath no temptation taken you, but ſuch as is common to man: but God is faithful, who will not ſuffer you to be tempted above that ye are able; but will with the temptation alſo make a way to eſcape, that ye may be able to bear it.
Two things are here promiſed.
1. A gracious Iſſue to the temptation.
2. Strength proportionable to the temptation whilſt we are under it.
1. One thing here promiſed is a gracious Iſſue unto the temptation. God will make way for you to eſcape. We ought to diſtinguiſh the temptation into the beginning, and the end, every temptation hath an end as well as a beginning. We ſee the beginning and progreſs of a temptation, but ſo weak is our faith, we are not able to ſee to the end of it; but now the word tells us, it ſhall have an end, he will make way for us to eſcape. Therefore we ought to labour by the eye of faith to ſee to the end of our temptations. Could we by the eye of faith, ſee to the end of our temptations, it would greatly relieve us under them; Now ſaith the Apoſtle, God will make way for us to eſcape.
The 2. thing promiſed is proportionable ſtrength to the temptation whilſt we are under it. God is faithful who will not ſuffer ye to be tempted, above what you are able; we are not able to bear the leaſt temptation. Why then is it ſaid that God will not ſuffer you to be tempted above that you are able? Are we able to ſtand under any temptation? No certainly, the leaſt temptation is enough to overſet and overbear us, if we be left to our ſelves. Therefore are we taught to pray, Lead us not into temptation; certainly, if we were able to overcome temptation by our own ſtrength, our Saviour would never bid us to pray, Lead us not into temptation. When we are bid to pray, Lead us not into temptation, we are in effect bid to pray for Divine grace to keep us from being overcome by temptation; and if we muſt pray for grace to help us againſt temptation, it is a certain ſign we have not ſtrength of our ſelves to deal with any temptation without Divine grace. How then is it ſaid, that God is faithful, who will not ſuffer you to be tempted above that you are able? The meaning certainly is this, God will not ſuffer you to be tempted above what his grace will inable you to grapple and deal with the temptation. God will ſo moderate, order and qualifie the temptation it ſelf, and he will give ſuch ſupplies of ſpiritual ſtrength to you, that you ſhall be able to ſtand under it; for ſo it follows, That ye may be able to bear it. Did not Divine grace aſſiſt us, we ſhould not be able to bear the temptation, but we ſhould certainly fail under it; therefore the Lord promiſeth us a ſufficiency of grace and ſtrength to bear us up under the temptation.
I ſhall proceed no further in the explication at preſent, but come to a little Uſe and Application of what hath been already opened of the Doctrine of Divine grace.
1. Learn from what hath been opened concerning the Doctrine of grace,Uſe 1. that there is little reaſon why men ſhould magnifie nature, and cry up the power of nature ſo much. Some of the Antient Philoſophers cried up the power of nature, and tell us, that men are born with the ſeeds of vertue in them. The Pelagians of old affirmed that nature and free-will was ſufficient of it ſelf as to the acts of obedience without internal grace. And ſome in our days cry up moral vertue, and count it a great crime for any man to make a difference between grace and moral vertue. But let us conſider this Text. We may find enough in this Text to confute all theſe notions; conſider what is ſaid here unto Paul, My grace is ſufficient for thee. Why is it that God promiſeth his grace to Paul? Some magnifie the power of nature, and cry that up: and ſome magnifie moral vertue, and level grace with it, making moral vertue and grace all one. Now let us conſider, had not Paul as much of nature, as much of the ſtrength of free-will as other men, had he not as much good nature in him as other men? Nay, was not Paul brought to as high a pitch in morality; had he not as much moral vertue in him as other men? He ſaith of himſelf, he was brought up a Phariſee; and the Phariſees were the ſtricteſt ſect among the Jews, inſomuch that it was a ſaying among them, If but two men went to Heaven, one would be a Phariſee. Now Paul was a Phariſee, and he ſaith, as touching the Law he was blameleſs, Phil. 3.5. Yea, over and above all this, Paul had the habits of ſupernatural grace, and a great meaſure of ſupernatural grace. 1 Tim. 1.14. The grace of our Lord Jeſus Chriſt was exceeding abundant through faith, and love which was in Jeſus Chriſt. Yet notwithſtanding all this, notwithſtanding the goodneſs of Pauls nature, the power of free-will, notwithſtanding the height of morality he had attained unto, that he was blameleſs touching the Law; notwithſtanding the habits of ſupernatural grace, yet he ſtood in need of actual grace, of actual aſſiſtance in his temptations, for otherwiſe this promiſe had been in vain. What need had Chriſt to have told Paul, My grace ſhall be ſufficient for thee? He might have ſpoken to Paul in this language, Look to thy ſelf Paul, thou haſt ſtrength enough to repel thy temptations; thou haſt the power of nature, the ſtrength of thy freewill, the habits of grace, and theſe are weapons enough to furniſh thee againſt thy temptations. But on the contrary, Chriſt tells him, My grace ſhall be ſufficient for thee; and what doth this but plainly intimate, that Pauls free-will, the power of nature, nay, the power of habitual grace received, had not been ſufficient for him, had not preſent actual grace aſſiſted him? God doth not promiſe us that which is in our own power. If he promiſe his grace ſhall be ſufficient for us, it is a certain ſign that without grace we can do nothing.
2. Let us labour to ſee the neceſſity and excellency of Divine grace.Uſe 2. When God would promiſe the beſt thing to Paul that he could give him, he promiſeth divine grace to him, My grace ſhall be ſufficient for thee. O the ſweetneſs that is in Divine grace! O the unutterable, inexpreſſible ſweetneſs of Divine grace!
Auſtin obſerves that Divine grace conſiſts in a certain ſpiritual ſuavity that is let in upon the ſoul.
I may have occaſion hereafter to ſhew the reaſon of that unutterable ſweetneſs that is in Divine grace, and there is a great account to be given of it. Certainly if we have indeed taſted that the Lord is gracious, as the expreſſion is, 1 Pet. 2.3. we ſhall find ſuch a ſweetneſs in grace, that we never found in any thing elſe. And if we do not find unutterable ſweetneſs in Divine grace, above what we find in external things, it is a certain ſign we have but a little grace. Carnal men dote upon carnal pleaſures, but the reaſon is, becauſe they think there is no higher ſweetneſs. Auſtin, that holy man profeſſeth, that God had allured him with the ſweetneſs of his grace, and now it was moſt ſweet to him to want other ſweetneſſes. O let us labour to experiment the ſweetneſs of Divine grace. If once we have experimented the ſweetneſs of Divine grace, we ſhall value that above all other ſweetneſſes whatſoever; but of this more hereafter.
The end of the Eighth Sermon.