Grace: the truth and growth and different degrees thereof. The summe and substance of XV. sermons. Preached by that faithful and painful servant of Jesus Christ, Mr. Christopher Love, late minister of Lawrence Jury, London. They being his last sermons. To which is added a funerall sermon, being the very last sermon he ever preached.

XIII. Sermon at Law∣rence Jury London. April 20. 1651. (Book 14)

2 TIM. 2. 1.

—My son, be strong in the grace that is in Christ Jesus.

HAving in the last foregoing Sermons, treated of grace in its strength and growth, I am come to speak to this additio∣nal clause in the text, viz, That is in Christ Jesus: which passage is here inserted by the Apostle, that he might let Timothy know to whom he was beholding, for all the grace he had received, even unto Jesus Christ. In the tenth verse he speaks of salvation that is in

Christ Jesus; and here of grace that is in Christ Jesus: so note,

1. That Jesus Christ is the fountaine and foundation, both of grace and glory. Jesus Christ gives grace, and Jesus Christ gives also salvation, with eternall glory, Ver. 10.

2. That those who receive grace from Christ Jesus, shall also receive salvation by him, for there is an inseparable union be∣tween grace and glory.

The grace of God that is in Christ Jesus. Grace may be said to be in Christ

1. As a subject recipient, and so Christ is said to be full of grace and truth;* 1.1 he had the Spirit without measure, it pleased the Father, that in him all fulnesse should dwel.* 1.2

2. In Christ Jesus,* 1.3 as a fountain redundant over-flowing & ever-flowing to his people, for of his fulnesse we receive grace for grace.* 1.4

Again, when it is said that grace is in Christ Jesus, we must consider Christ

1. As God co-essential with the Father, and he is the Author and giver of grace, and of every good and perfect gift.

2. Consider him as Mediatour God-man, and so he is the purchaser and procurer of grace, and of all the blessings of the New Convenant, for the blessing of Abraham commeth upon the Gentiles,* 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through Christ Jesus. So that by this phrase, In Christ Jesus, there are three things implied.

1. That Jesus Christ is the Author and Giver of grace; he onely is the Author and

Finisher of faith, and every grace in his people.

2. That Christ is the purchase of grace, so that all the grace that is bestowed upon us by God, it is through Christ, and for his sake; Grace is from Christ as a fountain, and by Christ as a Conduit.

3. That Christ is the preserver of grace, all the grace that is in us is in Christ Jesus, he keeps all our graces for us: As the beams of the Sun may be said to be the Sun, because they are preserved by their union with the Sun. Our life is bid with Christ in God,* 1.6 hid as the life of a tree is hid in the root, and the being of a stream is hid in the fountain. And herein is the comfort of believers, that their condition is more stable and immutable and safe, then ever Adam was in innocency, for he had all perfections of a creature, but they were in their own keeping; but now all the grace that is in a believer is in Christ Jesus, by whom and in whom grace is safely pre∣served, so as it shall never perish.

The point of doctrine I observe from these words is this:

That all those measures of grace,* 1.7 whereof be∣lievers are partakers, they receive them in and from Jesus Christ.

In the handling of which point I will thus proceed:

1. Shew you the truth of it.

2. Give you the reasons and grounds of it.

Now to prove that all grace is received in and through Christ.

1. I will shew the truth of this by many resemblances, to which Christ is compared in the Scripture.

2. By many types of Christ in the Old Testament.

3. By many expresse testimonies in the New Testament concerning this turth.

••. There are many resemblances in Scrip∣ture which do illustrate this, that all grace is from Christ Jesus.

1. He is compared to a root. He is called the root of Jesse,* 1.8 not only because he came of the stock of David, but that he gives grace to Jew and Gentile that do believe: for to him shall the Gentiles seek, as it followes in the next words. Now that the Prophet there speaks of Christ, is plain by the Apostles ex∣presse application of that prophesie unto Christ,* 1.9 calling him the root of Jesse, in whom the Gentiles should trust. And Christ speaks of himselfe,* 1.10 I am the Vine. As the branch cannot bear fruit of it self except it abide in the Vine, no more can ye except ye abide in me; the life, sap, nourishment, growth and fruitfulnesse of a branch is altogether from the root, with which the branches have union and com∣munion.

2. Christ is called the Head of his people; He is the Head of the body of the Church. Now as sense and motion is derived from the head to the members of the body;* 1.11 so also is

grace derived from Jesus Christ to every true believer, every living member of his body.

3. Christ is called the Sun of Righteousnesse because as heat and light are communicated by the Sun to things here below,* 1.12 so there is a sweet influence of grace from Christ upon believers.* 1.13 As by vertue of the Sunnes influ∣ence the vegetable and sensible creatures live, move and grow; so also the life and growth of grace in the soul is from that divine influence which Jesus Christ doth shed upon believers.

4. Christ is compared to a fountain,* 1.14 even a fountaine opened to the house of David, and to the Inhabitants of Jerusalem, for sin and for uncleannesse. So that as water doth stream forth in the river from the fountain, so grace flowes down from Jesus Christ upon believers, who is a fountain, where all ful∣nesse of grace for ever dwels, and from whence all grace is drawn and derived; and this is the first proof.

2. This truth may be demonstrated by the many types of Christ in the old Testament which did shadow out unto us this, that all grace is from Jesus Christ. I shall mention some.

1. Aaron the High Priest was to lay his bands on the People, and to blesse them.* 1.15 And herein he was a type of Christ our great and heavenly High Priest, through whom we are blessed with all grace.* 1.16 God having blessed us with all spiritual blessings in heavenly pla∣ces* 1.17

in Christ. Jesus Christ is sent by God to blesse his people, and to turn every one of them from their iniquities. And therefore it is re∣corded by St. Luke that a little before the Ascension of our blessed Saviour,* 1.18 he laid his hands upon his disciples, and blessed them: and so he doth still blesse all true believers with the spiritual blessing of grace.

2. Another type of Christ was Joseph, who in many things was a type of Christ,* 1.19 Joseph was the best beloved of his fathers children;* 1.20 so was Jesus Christ,* 1.21 the son of his fathers love: Joseph was hated of his brethren,* 1.22 and sold for twenty pieces of silver; so was Jesus Christ, he came unto his own, and his own received him not, he was rejected by them, and sold for thir∣ty pieces of silver.* 1.23 Joseph was carryed into E∣gypt; and so persection drove Christ into Egypt presently after he was born.* 1.24 Joseph was falsly accused and condemned:* 1.25 so was Christ. Josephs troubles ended in his advancement;* 1.26 so all the troubles of Christ, wrought for him a far more exceeding and eternall weight of glory:* 1.27 God having therefore highly exalted him, and given him a name above every name, for now Christ is sate down at the right hand of the Father; But especially in this, Joseph did type out Jesus Christ, that in that dreadfull last∣ing famine in Egypt,* 1.28 Joseph had the custody of all the corne in the land, and he had the issuing out of all the Provision for bread, in all the land of Egypt: So the Lord Jesus is the Lord Keeper of all that store of grace,

with which believers are furnished, which grace is given to help them in time of need. Jesus Christ hath the Key of David, he hath the Key of the treasury of grace.

3. Another type of Jesus Christ was Io∣shua, who gave unto Israel entrance and pos∣session of the good land of Canaan.* 1.29 He will give grace and glory, and no good thing will be withhold from them that walk uprightly.* 1.30 Our Jesus gives his people a better rest then ever Ioshua brought Israel unto.

4. Another type of Christ was the Candle∣stick of the tabernacle, the seven lamps whereof did give light unto the whole ta∣bernacle. Now these seven lamps,* 1.31 what did they type out but the graces of the Spirit of Christ, for so it is said, that there were seven lamps of fire burning before the throne,* 1.32 which are the seven spirits of God.* 1.33 The Holy Ghost and the graces of it, being so described by seven spirits in this regard, because of the va∣riety and protection of that grace which is in the Lord Jesus, and by his Spirit commu∣nicated to all his members.

3. The third proof of this doctrine may be drawn from the consideration of those clear testimonies of this truth in the New Testament. St. John speaks thus of Christ that of his fulnesse we have received, and grace for grace.* 1.34 In Christ there is not only plenty, but bounty; not only an abundance of all grace, but a redundance of grace. Christians have the fulnesse of a vessel, but Christ hath

the fulnesse of a fountain.* 1.35 Take a drop of water out of a vessel, and it is not so full as before, but draw as much water as you please out of the Well of the water of life, and there is no want of water. From Christ we receive grace for grace, that is, say some, the grace of the New Testament, added to that grace which was revealed under the Old Testament.* 1.36 Or grace for grace, that is, say others, a perfection of grace according to the Perfection that is in Christ. As in a natu∣ral generation, the childe doth receive from his Father limme for limme, and part for part: so in this spiritual regeneration, Jesus Christ (the everlasting Father) doth give grace for grace.* 1.37 Or you may understand this ex∣pression grace for grace, that Jesus Christ is not only the Author of grace, but gives grace for grace, that is, one grace after another, grace upon grace;* 1.38 the being of grace, and the increase of grace are both from Christ. This also appears that Christ is the Author and bestower of all grace, by that ordinary pray∣er wherewith the Apostle doth usually close up his Epistles,* 1.39 The grace of our Lord Jesus Christ be with you all. The like Prayer we have to the Romans,* 1.40 to the Galatians, brethren The grace of our Lord Jesus Christ be with your spirit.* 1.41 So also in the close of the Epistles to the Philippians,* 1.42 Thessalonians,* 1.43 and to Timo∣thy, Grace be with thee. Amen.* 1.44 All this is to note that Jesus Christ is the fountain from whence, and the Conduit by whom all grace

is conveyed unto believers.* 1.45 As in the vision that the Prophet Zechary saw, There were two Olive Branches, which through the two golden Pipes, did empty the golden oyle out of themselves: So Jesus Christ, that true Olive tree, doth drop and distil grace upon his Church, whereby they receive from his fulnesse grace for grace.

But in giving this honour unto Christ,* 1.46 do you not derogate from God the Father, when you say that all grace is from Christ?

1. It is no derogation to God the Father to ascribe this unto Christ,* 1.47 because it pleased the Father, that in him should all fulness dwell.

2. And beside, Christ and the Father are one.* 1.48 In saying all grace is from Christ, we also say all is from the Father too;* 1.49 and in saying it is from the Father,* 1.50 we say it is from Christ too.* 1.51 And therefore it is an ordinary prayer prefixed in the beginning of most of the E¦pistles;* 1.52 Grace be unto you,* 1.53 from God the Father,* 1.54 and from our Lord Jesus Christ.* 1.55 So that in the subscription,* 1.56 and in the inscription of each Epistle,* 1.57 grace is ascribed to God the Son,* 1.58 but so as not excluding God the Father, and to God the Father not excluding the Son.

3. And then again, Jesus Christ is commis∣sionated and designed by the Father, to give out grace to his people: for so Christ speaks of himself,* 1.59 I came down from heaven, not to do mine own wil, but the wil of him that sent me. Now it is the will of God, that from Christ believers should receive both justifying and

sanctifying grace. Our sanctification is Gods Will,* 1.60 and Christ came to fulfil that will of God: for so speaks the Apostle, Sacrifice and offering,* 1.61 and burnt-offerings, and offering for sin, thou wouldest not, neither hast pleasure therein, then said I, Lo, I come to do thy will (Ob God;) by which Will we are sanctified, through the offering of the body of Iesus Christ once for all. So that the Will of God the Fa∣ther, and the Will of Jesus Christ are the same in the bestowing of grace. Jesus Christ received a commission from God the Fa∣ther, to bestow grace upon his people; and will you see how that Commission runs, you shal finde it in the Prophet Isaiah;* 1.62 The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to binde up the breken hearted, to proclaim liberty to the Cap∣tives, and the opening of the prison to them that are bound. Christ had a Commission under his Fathers hand and Seale,* 1.63 For him hath the father sealed: Joseph received authority from Pharaoh, and it was no dishonour to Pha∣raoh that Ieseph was commissionated to issue out all the stores of corne to the Egyptians in the time of that famine: no more is it any dishonour to the Father, that Jesus Christ doth bestow and convey grace upon belie∣vers.

But doth not this put the Spirit out of office,* 1.64 who is called the holy Spirit, and the Spirit of grace, because he doth work grace and holinesse

in the hearts of the People of God?

What Christ is said to work,* 1.65 that the ho∣ly Spirit also doth; because by the Spirit of God Christ worketh. It is a good rule, that the works of the blessed Trinity ad extra are undivided,* 1.66 all those works which are exter∣nal, and relative to the creatures, as to create, preserve, redeem, sanctifie, &c. are in respect of the things wrought equally common to all the Persons of the blessed Trinity. So that we may say,* 1.67 whatsoever things that the Father doth, those things doe the Son likewise, and those things also doth the Holy Ghost; the work of Sanctification is equally ascribed unto all the Persons.* 1.68 God the Father sanctifies his people. God the Son doth sanctifie his members,* 1.69 for he is their sanctifications. He lo¦ved the Church, and gave himselfe for it, that he might sanctifie and cleanse it, with the washing of water through the Word.* 1.70 And yet the work of Sanctification is most frequently ascribed to the Holy Ghost; Goodnesse, Righteousness and Truth,* 1.71 and indeed all grace being called the fruit of the Spirit; and the Spirit is called the Spirit of grace and supplication, and the Spi∣rit of holinesse and sanctification.* 1.72 So our Re∣generation is ascribed unto God the Father. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us again to a lively hope.* 1.73 And so also we are the children of Christ by Rege∣neration, for in this respect Christ is called the Father of Eternity.* 1.74 Behold (saith the Pro∣phet

in the name of Christ) I and the children which thou hast given me;* 1.75 and that there the Prophet speaks of Christ, is cleare from the application of it to him in the Epistle to the Hebrews.* 1.76 Behold I and the children which God hath given me. Neither is the Holy Ghost ex∣cluded from this working of grace & rege∣neration in us, for Christ tels Nicodemus, that except a man be born again, except a man be born of water and of the Spirit, he cannot enter into the Kingdome of God.* 1.77 So it is said, that God the Father blessed Abraham; and yet the blessing of Abraham came upon the Gentiles through Christ, that they might receive the promise of the Spirit. By all which instances it doth appear,* 1.78 that though there are divers••∣ties of gifts, yet the same Spirit, and though there are differences of administrations, yet the same Lord Jesus Christ, the Author of all grace through the holy Spirit.

2. The reason and ground of this, why Jesus Christ is the Author, Purchaser and conveyer of grace to his People, is,

1. Because God the Father hath appointed Jesus Christ, as Mediatour, to transact the great work of sanctifying and saving his E∣lect.

2. Because by this shall the reproach be rowled away from Christ, who in his life time was reputed the greatest of all Male-factors, and accordingly suffered death. They were wont to say, can any good come 〈◊〉〈◊〉 of Nazareth? God hath therefore given

him a name above all names, that he should not only be anointed with oyl above his fellows, by his receiving the Spirit without measure, but that the oyl that was poured upon the head of our High-Priest should run down upon the skirts of his garments; and that grace which was abundant in him, should also be redundant to his Church, and run down, and diffuse it self to all his members.

3. To manifest that Jesus Christ was the second Adam, and came into the world to repaire the breaches which the sin of the first Adam had made. For by the fall we did not only contract upon our selves the guilt of Adams sin, to take off which we have need of the righteousnesse of Christ imputed, but we have drawn upon our selves the filthinesse and pollution of sin, to take away the power whereof, only the grace, holinesse, and inhe∣rent righteousnesse of Christ imputed to us doth avail: and as the first Adam was the Author and conveyer both of the guilt, fil∣thinesse, and punishments of sin to his poste∣rity; so Jesus Christ the second Adam con∣veighs the life of grace into all his. As the first Adam was the author to communicate natural life, as he was made a living soule;* 1.79 so the second Adam did communicate the spi∣ritual life of grace as he was made a quick∣uing spirit. From the first Adam by natural generation and propagation, we receive cor∣ruption for corruption; so from the second Adam we receive grace for grace.

1. Vse of this Doctrine is for Confutation.

1. Of the Socinians errour, who say that all grace in Christ, whether his active or passive righteousnesse, was only to qualifie his person, and to merit his own glorificati∣on, without any reference unto us, unlesse as an exemplar or patterne. But this opinion is sufficiently confuted by this Doctrine, by which hath been shown, that as all our grace is from Christ, so that abundance of grace that is in Christ is for us. As the woman hath abundance of milk in her brest, not for her self, but for her childe; and the Sun hath abundance of light, not for it self, but for the world: So Jesus Christ is full of grace and truth, but this fulnesse is in order to the filling of his members. As in the natu∣ral body there are some special parts, that do stand as officers unto all the rest; the sto∣mack receives much meat, not for it self, but that it might communicate it to all the members; the head hath the senses seated in it, not for it self, but for the whole body: So it is in the mystical body, whereof Christ is the head; the abundance of grace, which is treasured up in Christ, is in order to supply every member with grace. For their sakes (saith Christ himself of his elect,) I sanctifie my selfe;* 1.80 that they also might be sanctified through the truth. Some do refer this to Christ, being set apart to the office of Me∣diatour, that it was not for his own sake, but for the sake of his members, and though

there be grace enough in Christ to qualifie his person, yet also there is grace enough in him to justifie our persons too, and sanctifie our natures.

2. This also reproves the errour, pride and folly of the Pelagians, Papists and Armini∣ans, who derogate from God, and arrogate to themselves. These people like Sampson, have lost their spiritual strength, but do not, will not know that it is departed from them; They are poor, and yet are proud,* 1.81 and while they are setting up the praeise of nature, they do prove themselves the enemies of grace. A∣las, while they boast of a liberum arbitrium, they have cause to bewail a servum arbitrium, a•• Luther calls it. It is true, man by the fall did not lose the faculty it self, but he hath lost the rectitude of it. And yet proud man will be like the spider, spinning out a thread of his own, and thinking to climbe up to heaven by threads spun out of his own bow∣els, but let such who rejoyce in this Mihi soli debeo,* 1.82 take heed at last, that his hope be not cut off, and that his trust become like a spiders web. Alas poor proud wretch! who made thee to differ? Grevincovius the Arminian makes this proud answer to the Apostles question, I my self made my self to differ. This is Divini∣ty much like that of the Heathens. Seneca said, That we live, this is of God, but that we live well, that's of our selves. And Cicero hath also this saying, and he tells us it is the judg∣ment of all men, That prosperity and sccesse is

from God, and must be sought of God, but wisdom that is gotten by our selves, which gave Augu∣stine occasion to passe this censure upon him; ••icero in endeavouring to make men free, he made them sacrilegious. But let us take heed of this proud leaven of Arminianisme, and learn from hence to be convinced of the emptinesse and insufficiency of our nature to any supernaturall good. For alas! We are not sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. We have no grace but what we receive from Christ, And grace is no way grace unlesse it be every way free. We have little reason to boast of the freedome of our will to any thing that is spiritually good, because our wil is not free til it be by grace made free.* 1.83 We have no power to become the sons of God, till it be given us to believe on his name, and such are born not of the flesh, nor of the will of man, but of God.

Notes

• * 1.1

  John 1. 14.
• * 1.2

  John 3. 34.
• * 1.3

  Col. 1. 19.
• * 1.4

  John 1. 16.
• * 1.5

  Gal. 3. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through Christ. Heb. 12.
• * 1.6

  Col. 3. 3.
• * 1.7

  Doct.
• * 1.8

  Isa. 11. 10.
• * 1.9

  Rom. 15. 2.
• * 1.10

  Joh. 15. 1.
• * 1.11

  Col. 1 18.
• * 1.12

  Mal. 4. 2.
• * 1.13

  Nisi desu∣per.
• * 1.14

  Zech. 13. 1.
• * 1.15

  Lev. 9. 22.
• * 1.16

  Eph. 1. 3.
• * 1.17

  Act. 3. 2••.
• * 1.18

  Luk. 24 50
• * 1.19

  Gen. 37. 3.
• * 1.20

  Mat. 30. 17.
• * 1.21

  Col. 1. 11.
• * 1.22

  Gen. 37. 20, 21.
• * 1.23

  Joh. 1. 12.
• * 1.24

  Gen. 37. 28
• * 1.25

  Mat. 2. 20
• * 1.26

  Gen. 39. 20
• * 1.27

  Phil. 2. 9.
• * 1.28

  Gen. 41. 55, 56, 57.
• * 1.29

  Psa. 84. 11.
• * 1.30

  Heb. 4. 8, 9.
• * 1.31

  Exo. 25. 37
• * 1.32

  Rev. 4. 5.
• * 1.33

  Zech. 42.
• * 1.34

  Joh. 1. 16. expoun∣ded. Plenitudo repletiva & dissusi∣va
• * 1.35

  Plenitude vasis Ple∣nitudo fon∣tis.
• * 1.36

  Perf••ctio partium, non gradu∣um.
• * 1.37

  Isa. 6. 9.
• * 1.38

  Gramati nova gra∣tiâ cumu∣lat••m.
• * 1.39

  2 Cor. 13. 14.
• * 1.40

  Rom. 16. 24
• * 1.41

  Gal. 6 18
• * 1.42

  Phil. 4. 23.
• * 1.43

  1 Thes. 5. 28.
• * 1.44

  1 Tim. 6. 21
• * 1.45

  Zech. 4. 12.
• * 1.46

  1 Object.
• * 1.47

  1. Answ.
• * 1.48

  2. Answ.
• * 1.49

  Col. 1. 19.
• * 1.50

  Joh. 10. 30
• * 1.51

  Rom. 1. 7.
• * 1.52

  1 Cor. 1. 3.
• * 1.53

  2 Cor. 1. 2.
• * 1.54

  Gal. 1. 3.
• * 1.55

  Eph. 1. 2.
• * 1.56

  Phil. 1. 2.
• * 1.57

  Col. 1. 2.
• * 1.58

  1 Thes. 1. 1, &c.
• * 1.59

  Joh. 64••••
• * 1.60

  1 Thes. 4. 3
• * 1.61

  Heb. 10. 9, 10.
• * 1.62

  Isa. 61. 1.
• * 1.63

  John 6. 27.
• * 1.64

  2. Object.
• * 1.65

  Solution.
• * 1.66

  Opera Tri∣nitatis ad extra sunt indivisae.
• * 1.67

  John 5. 19.
• * 1.68

  Jude v. 1.
• * 1.69

  1 Cor. 1. 30.
• * 1.70

  Eph. 5. 25, 26.
• * 1.71

  Eph. 5. 9.
• * 1.72

  Gal. 5. 22.
• * 1.73

  1 Pet. 1. 3.
• * 1.74

  Isa. 9. 6.
• * 1.75

  Isa. 18. 8.
• * 1.76

  Heb. 2. 13.
• * 1.77

  Joh. 3. 3, 4.
• * 1.78

  Gal. 3. 14.
• * 1.79

  1 Cor. 15. 45.
• * 1.80

  Joh. 17. 19.
• * 1.81

  Sub laudi∣bus naturae la••••nt ini∣mici gratiae. Aug.
• * 1.82

  Job. 8. 14.
• * 1.83

  Voluntas libera libe∣rata. Aug.