Onely 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 onely; 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 see2 in Paul, whereby he dare not trust in himself, but in Christ onely. 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 that3 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. The4 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 onely because it is bestowed freely by God upon us, but because we were unworthy, and deserved the clean5 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 onely 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. Paul6 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 exceed7 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,8 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; onely grace puts a man in an higher degree then these can attain unto: onely 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 onely prepare for a sensible, and animal good: Parts, learning, and political wisedom, they onely 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 begun9 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 and10 sweet.
A three-fold contrariety we may acknowledge in them.
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An effective opposition, as between fire and water. Thus the spirit lusteth against the flesh; as the spirit of wine and poyson conflict together. Therefore11 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.
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There is a formal opposition. They are two immediate forms, (as it were) in12 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.