Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 2
Ver. 2. Grace and peace be multiplied unto you, through the knowledge of God and of Ieſus our Lord.
THe Perſon ſaluting, and the perſons ſaluted are conſidered, the ſalutation it ſelfe followes; Grace and peace, &c. This forme of ſalutation is uſuall with the Apoſtles, and uſefull for us. Whereby they expreſſe the true exerciſe of their office, to bring Grace and Peace in their mouthes. In the ſalutation conſider:
The
Matter, Grace and Peace.
Meaſure, Be multiplied to you.
Manner, through the knowledge of God, &c.
Grace and peace; this is the matter. It hath beene an ordinary cuſtome in the Iewiſh, Pagan, and Chriſtian world, to begin their letters with ſalutations: and in theſe to wiſh their friends, that they thought the beſt good. Some wiſhed proſperity, others health and Ioviſance, others ſumm'd up all in a contented minde. Some wrote, Cura ut benè valcas: others Cura ut benê vivas. One wiſheth ſoundneſſe to their bodies, another integritie to their lives. All thoſe were farre ſhort of that true bleſſedneſſe, which the Apoſtles ſaw to be in CHRIST IESUS: therefore Grace and Peace be to you; this Satius, and Sa…is: this was ſo good, there could be no better: this was ſo much, there need be no more. This is a ſhort, but effectuall prayer frequently uſed in the Scriptures, and not ſeldome in our Liturgie. Such are Dominus vobiſcum; the LORD bee with you, &c. Thoſe over-devout and factious Phariſes, that love long prayers, and ſhort good deeds, call theſe ſhort ejaculations, ſhreddings. But one well anſwers them, that theſe ſhreddings and liſts are of more value, than their northerne broad-cloth that ſhrinkes in the wetting.
We are here taught the Chriſtian uſe of ſalutings, bleſſings, and gratulations: ſuch godly complements are not to be neglected. It is the brand of the Churches enemies.uPſal 129.8. They that goe by ſay not, The bleſsing of the Lord be upon you, nor wee bleſſe you in the name of the LORD: therefore they are curſed;xVerſe …. Let them all be confounded that hate Sion. Good men have ever uſed them: Boaz to the reapers,aRuth 2.4. The Lord be with you: and they anſwered him, The Lord bleſſe thee. A glorious Angell …hus ſaluted Gideon. bIudge. 2.4.The Lord is with thee, thou mightie man of valour. An Archangell to a poore virgin;cLuke 1.28. Haile thou that art highly favoured, the Lord is with thee; Bleſſed art thou among women. St Paul ſpends a whole Chap. in ſalutations; Romans …he laſt. What people had not their owne formes of ſaluting: the Idumeans Dominus vobiſcum: the Ethiopians Pax vobis: the Hebrewes Ave, the Romans Salve. Superiors muſt performe this dutie to inferiors. Inferiors in reverence to ſuperiors, all in love one to another. There is a Generation of men that teach, it is unlawfull to ſalute men with good day, God be with you, or leave be to you. They will ſalute none with a good wiſh unleſſe they know his buſineſſe. As if every mans buſineſſe required ſo little haſt, as to tarry the leaſure of their acquaintance. If all men ſhould pledge them in their owne cup, they might paſſe their whole life without a God ſpeed. They ſay, we cannot tell whether he goes, or about what: it may be he's going to the Taverne to be drunke. It's but a peradventure that he is going to bee drunke, but without all peradventure thou art not ſober; that dareſt ſo raſhly judge thy brother. It is a rule in law and love; every man is to be reputed honeſt till hee be diſproved.d1 Cor. 13.5. Charitie thinkes no evill. In Freeſland there was a falſe Prophet, one George David, who called himſelfe Gods nephew; and ſaid, heaven was emptie, and that he was ſent to chuſe ſome to fill it. We have ſome Separatiſts ſuch mad Prophets, that will elect and damne whom they pleaſe. But as themſelves ſay, the Pope hath no authority to make Saints: ſo we ſay, they have no authority to make devils. As many of the Popes Saints are reprobates in hell: ſo many of their reprobates are Saints in heaven.
But they object, that Chriſt for Greeting taxed the Phariſes;eMatth. 23.7. They love greetings in the markets. I anſwere; hee taxed their ambition, not their gratulation, he blamed not their affection, but their affectation. It was the direct charge;fMatth. 10.12 When yee come into an houſe, ſalute it. But Saint Iohn forbiddeth the Elect Lady, to give ſome men the good ſpeed.gIoh. Epiſt. 2.11. For he that biddeth them God ſpeed, is partaker of their deeds. The anſwere is eaſy, the Apoſtle ſpake, of ſome notorious apoſtates, and dangerous heretikes: now to ſalute ſuch might induce ſome familiar conference, which he would not have the good Lady admit. So Cyprian, let there be no commerce with them; but ſimus ab illis tam ſeparati, quàm illi ſunt ab Eccleſia profugi Receive them not to thy private houſe, that will not communicate with thee in Gods houſe. She might be weake and ſimple, they ſtrong and ſubtle.h2 Tim. 3.6. For there are ſome that creepe into houſes, and lead captive ſilly women, laden with ſinnes, and led away with diverſe luſts: and then the beſt way is to ſhut them out of doores. But is every man an heretike, that wee ſhould ſo blanch him? But they plead further; we know not every paſſenger to be a brother. The greater their pride, that thinke themſelves too good to brother with them that are baptiſed into Ieſus Chriſt. Charitie would preſume all thoſe, that are waſhed in the ſame Sacramentall water with our ſelves, to be our brothers. Indeed to declare them truly they thinke no man their brother, that holds with Ceremonie, decencie, and diſcipline. But Saint Paul tells them, that the true bond of unitie, is not one ceremonie, nor one policie, nor one diſcipline: butiEph. 4.4. One God, one Faith, one Baptiſme, &c. There is difference betweene another diſcipline, and another doctrine. But laſtly they alledge, that in theſe ſhort paſſages, men talke of God, but thinke not of him, and ſo take his name in vaine. Nay but is not this rather to take Gods name in vaine, to avouch ſo uncouth an error? why ſhouldeſt thou thinke, that men thinke not of God.k1 Cor. 2.11. For who knoweth the things of man, ſave the ſpirit of man which is in him? yeeld that there is ſometimes leſſe intention in theſe ſhort bleſſings, then in ſettled devotions; what then, ſhall we forbid men to pray, becauſe their mindes are often wandring; or children to ſay grace, becauſe they doe not perfectly underſtand? Certainly it is good to inure the mouth to gratious ſpeeches. Thus Eliſha diſmiſſed Naaman, Goe in peace: though he did not approve his fact, yet he bids him farewell;l2 King. 5.19. Goe in peace. If thou doeſt wiſh this good to an evill man; thou art never the worſe, though he be never the better.mLuke 10.6. Firſt ſay, Peace be to this houſe: if the ſonne of peace be there, your peace ſhall reſt upon it: if not, it ſhall turne to you againe. So David prayed and mourned for his enemies; and though he could not be heard for them, he was heard for himſelfe:nPſal. 35.13 my prayer returned into mine owne boſome. If the ſaluted be going about ſome bad enterpriſe, yet our bleſſing hath more likely hood to reclaime the error of our brother, then to proclaime any error of our owne. If God be with him, his bad purpoſe will be diverted from the execution: our prayers ſhall not further, but hinder his intended wickedneſſe.
Wee are further taught here to uſe good formes in ſaluting; Grace and peace, gracious not grievous, holy not hollow, bleſſings not curſes: not an execration inſtead of a benediction. There be idle, prophane, and unrelliſhing complements: either through Curioſitie or Curialitie, Chriſtian ſalutations are thought groſſe. Inſtead of God be with you, I kiſſe your hand, I am your ſlave, &c. theſe are the elegancies of our times. Indeed there is one ſalutation left us, and frequent with us; good in it ſelfe, if it had the lucke to light into good mens mouthes; it is God ſave you. But as it hath beene Satyrically obſerved, theſe dayes are not altogether uncharitable: for whereas God chargeth men to love others as themſelves, many love others better than themſelves. You ſhall have a ruffian ſalute another with God ſave you Sir: but after ſome ſtrange atteſtations, ſweare away himſelfe with God damne me Sir. So he wiſhes his friend ſaved, himſelfe damned. How wretched is it, and unbecoming the tongue of a Chriſtian, when a curſe comes inſtead of a bleſſing? When a Maſter ſhall curſe his ſervants; as if GODS curſe could not come to his houſe, but through his owne lips. But when it comes to this, that parents curſe their children, O fearefull! The child kneeles for a bleſſing, the father gives it a curſe. If we wiſh the plague and ſuch noiſome diſeaſes to them that live with us, how ſhould we ſcape it our ſelves.
Let us alwayes therefore wiſh well to our friends; Grace, peace, and ſalvation: yea to our very enemies;oMatth. 5.44. Bleſſe them that curſe you. For if Grace comes, Quamvis antea mali Inimici, jam nec erunt mali nec inimici: though before they were evill enemies, now they ſhall be neither evill nor enemies. You ſee now the ſweetneſſe of the Apoſtles benediction: Origen thinkes no whit inferior to the bleſſings pronounced by the Patriarches: as the bleſſing of Noah upon Sem and Iaphet: Melchiſedeks upon Abraham: Iſaaks upon Iacob: becauſe they bleſſed by the ſame Spirit. For Saint Peter might ſay with Saint Paul, p1 Cor. 7.40.I thinke alſo that I have the Spirit of God. OnelyOnly it was not uſuall in the old Teſtament to uſe this bleſſing of Grace: for the Law was given by Moſes, Iohn 1.but Grace and Truth came by IESUS CHRIST.
Grace and Peace: this is the voice of the Miniſters of the Goſpell: ſo CHRIST directed them. Luke 10. Peace be to you. The Prophets began with vae, woe. Eſa. 1. woe to a ſinfull nation. Hoſ. 4. The Lord hath a controverſie with the land. Amos 1. For three tranſgreſſions, and for foure, &c. But the Goſpell begins,qLuke 2.10. Feare. not, for I bring you tidings of great joy that ſhall be to all people.rRom. 8.15. Wee have not received the Spirit of bondage to feare againe, but the Spirit of adoption whereby we crie Abba Father. They come not with bitter violence, like thoſe two hote Diſciples, whom nothing could content but fire from heaven. But is there not a time to reprove, as well as to comfort? yes, there is a ſeaſon when that ſtill voice that came to Eliah, ſEſa 30 21.the voice that thou heareſt behind thee; thoſe low whiſperings can doe no good. And then God is content, we ſhould derive from his Throne thunderings, and lightnings, and louder ſounds. Revel. 4.5. When Iſrael in Moſes abſence had turned-beaſts, and calved an idolatrous image: Moſes did not dance after their pipe, and laugh at their ſuperſtitious merriment: but with great zeale reproved their follie, and with indignation confounded their Idol.tZach. 1.11. Behold, the whole earth ſitteth ſtill, and is at reſt: u1 Cor. 10 7.the people ſit downe to eate and drinke, and riſe up to play. If this be the worlds ſtate, wee ſhould be falſe prophets to cry nothing but peace. If your lives proclaime warres againſt God, wee muſt denounce Gods warres againſt you. Wee would faine at everie Sermon ſay nothing, but Peace to this Audience, but our God ſayes, There is no peace to the wicked. We would ſing with the Angels, Peace on earth, and good will towards men: xPſal. 137.4.But how ſhall we ſing the Lords ſongs in a ſtrange land? we have preached honour, and peace, and ſalvation, and an incorruptible crowne of glory; and were not regarded. What remaines then, but to preach fire from heaven, miſts, and clouds, and darkeneſſe, and torments for dayes and nights, and eternall generations of yeares? We have ſung, With thee O Lord is merciemercy, that thou mayest be feared: now we change our note, with thee is vengeance, that thou mayeſt be feared. If the ſpirit of gentleneſſe can doe no good, a rodde muſt come. If the ſongs of Sion cannot mollifie, the thunders of Sinai muſt terrifie. A man is deſperately ſicke, another tells him of great riches, of Lordſhips and mannors, and faire purchaſes; alas this is an unſeaſonable ſpeech: he anſwers, firſt Redde me ſanum, then Fac divitem: firſt reſtore me to health, then talke to me of wealth: me…s ſoules are ſicke of ſinne, and at deaths doore; never tell them of heaven and an immortall kingdome, till they be firſt recovered from the jawes of hell, and delivered out of the ſnare of the devill: firſt humble them by the Law, then revive them with the Goſpell Videamus Lacrymas, let us ſee your humiliation, your repentance; let us heare your grones, we will then give your comforts: we dare not apply the oile of conſolation, til we have ſcowred your feſtered wounds with the ſharpe wine of reprehenſion. When we behold your cheekes blubbered with teares, your hands beating your breſts, your cries reſounding at heaven-gates for merciemercy: then is the time to ſay Grace, and Peace unto you.
Grace. To omit the diverſe acceptions of Grace, by it is generally meant, the receiving of the ſinner into the Covenant of merciemercy, into Gods favour by Chriſt. It is our ſecond Birth: our firſt was ex libidine Carnis, of the luſt of the fleſh: our ſecond ex aqua & ſanguine, of water and bloud by the holy Ghoſt. Thus are we changed into other men: as in the Reſurrection we ſhall be the ſame and not the ſame; Caro eadem & non, the ſame in ſubſtance, not in qualitie. So in our firſt reſurrection by Grace, a man is Idem & non Idem, the ſame and not the ſame: the ſame for conſtitution, not the ſame for diſpoſition. For before our hearts were proud, now they are made humble: before covetous, now charitable: before ſet on worldly delights, now on the righteouſneſſe of Chriſt, and the invaluable riches of a good conſcience.
Chriſtian vertues are not naturall: a man is not more borne with grace in his ſoule, then with apparell on his backe.yRom. 3.10. There is none righteous, no not one. If there were, what need was there of a new creation? The Philoſophers ſaid that Nature had Igniculos & ſemina virtutum, the ſparkes and ſeeds of vertue in it. But Saint Paul ſayes, Novi quod in carne non eſt bonum: aRom. 7.18.I know that in me (that is, in my fleſh) dwelleth no good thing: but if there bee any good in mee,b1 Cor. 15.10. by the grace of God I am that I am. The Rhemiſts quarrell with Saint Paul, for calling concupiſcence a ſin, which he proves to be a breach of the laſt Commandement. Rom. 7.7. For I had not knowne Concupiſcence, except the Law had ſaid, Thou ſhalt not covet. They have in their Catechiſmes put out one of the former Precepts, and to make up againe the Decalogue, and number of Ten, they have cut the laſt Precept into twaine. There to ſerve their turnes, they make of the laſt Commandement, two; here to ſerve their turnes, they make of it, none. They are great patrons of Nature in their doctrines, and enemies of Grace: yet Nature is not ſo much beholding to them neither. For they take children from mothers, obedience of ſubjects from Kings; care of preſervation from a mans ſelfe; hurry them into damageable, yea, damnable precipices; and diſſolve all naturall combinations. Their Iupiter Capitolinus muſt drinke nothing but humane bloud. Yet they are all for Nature, as if they cared not for Grace.
There is Gratia gratis agens, a grace that workes freely, but not effectually; which may be had, and loſt; and this is ſhort of the Apoſtles wiſh. There is Gratia gratum faciens, a grace that makes him acceptable to God that hath it; this the Apoſtle wiſheth, and it can never be loſt. It is the living fire of the Spirit, that can never be quenched. Mittam Paracletum in aeternum: cIohn 14.16.I will ſend you a Comforter, that ſhall abide with you for ever. But how did the Grace of this Spirit abide in David and Peter, in the midſt of thoſe fearefull lapſes; which might be called in reſpect of Manners, plaine apoſtacies? Spiritus concuſſus, non excuſſus: gratia mota, non amota: The grace was ſhaken in them, not ſhaken out of them: it was moved, not removed. There was Gratiae remiſsio, non amiſsio: A weakning, not annihilation of grace. This is that Grace, which makes our bodies the Temples of the Holy Ghoſt; whereas ſinne renders them the Devils kitchens.
Grace; what need the Apoſtle wiſh this to them that already had it: for all they that have received the Goſpell, have alſo received grace? To this wee anſwer diverſely: 1. By Grace in theſe Apoſtolicall benedictions, Ambroſe only underſtands the remiſſion of ſinnes: Tollet Donum animae, a certaine gift of the ſoule which makes men acceptable to God: but no gift of the ſoule can make it acceptable to God, but onelyonly his favour in Chriſt. The Poets tooke Grace pro venustate, for a delectable beauty, ſightlineſſe, or trimneſſe of behaviour. But Divinitie teacheth us, that it is the favour of God towards us in his Sonne IESUS;dRom. 5.1. By whom we have acceſſe into this Grace wherein we ſtand; that is, the favour of God. It is hiseEpheſ. 1.6, 7. Grace, wherein he hath made us accepted in the Beloved. And we have redemption through his bloud, even the forgiveneſſe of ſinnes, according to the riches of his Grace. In a word, Grace is Bifrons, like Iohn Baptiſt, it lookes two wayes, and is taken ſo eſpecially. Firſt, for Gods favour wherby we are made juſt: then for the Gifts of the Spirit, wherby we are made holy: that's the mother, theſe the daughters: that foreign, theſe foreign. Now then here is Grace taken in the effects: as Paul, Epheſ. 6.24. Grace be with all them that love the Lord Ieſus. Now all they that love the Lord Ieſus, have the mother grace, that's the favour of God: therefore the Apoſtle wiſheth the multiplication and confirmation of the daughters, the bleſſed effects of this favour. If any man object, What needs man more than the grace of God? I anſwer, the grace of God that juſtifies hath neither majus nor minus, admits no latitude, as being abſolute and perfect in it ſelfe: for a man cannot be more than juſtified. But the grace of God that ſanctifies, needs continuall encreaſing: the Talents intruſted by the Lord to his ſervants, Matth. 25.15. are Graces given: the husbanding, trafficking, and thriving with thoſe Talents, is the improvement of thoſe graces. I hope there is no man hath ſo much grace in his opinion, that he will ſcorne or refuſe anothers apprecation; The Grace of Ieſus Chriſt be with thee.
This is one anſwer; that Grace may be very well wiſhed to them that alreadie have it. But that diſtinction which Saint Paul himſelfe implies, Rom. 6. betwixt being in grace, and being under grace; doth yet more contentfully ſatisfie. For as Auguſtine ſaid; It is one thing to walke in the Law, another thing to walke under the Law: ſo it is one thing to be ſub gratia, and another to be in gratia. To live under grace is oppoſed to the ſtate of the Law:fRom. 6.14. Yee are not under the Law, but under Grace. To live in Grace is oppoſed to the ſtate of Sinne. Verſ. 2. How ſhall we that by grace are dead to ſinne, live any longer therein? There are foure differences:
Some are
In Grace, but not under grace.
VnderUnder Grace, but not in Grace.
Neither in Grace, nor under Grace.
Both in Grace, and under Grace.
1 Many Prophets and holy men of the firſt times lived in Grace, but not under Grace.gLuke 11.24. They deſired to ſee the day of Chriſt, and to heare ſuch things as we have heard, and were not ſuffered, yet were they ſaved by faith in the redemption to come, and led their lives in the grace of Chriſt.
2 Many in our times live under Grace, but they live not in Grace: hearing the Goſpell, andh2 Cor. 6.1. receiving the Grace of God in vaine. They have normam gratiae in their heads, and formam gratiae in their diſſembling profeſſions, but not veritatem gratiae, the truth of grace in their hearts. They are in the light, but the light is not in them. They have accepted the ſhew, but denied the power of godlineſſe: they ſay, they are Grac's, but grace is none of theirs.
3 The unbleeving Gentiles were neither in grace, nor under grace. Not in it, for they walked after their owne luſts. Not under it, foriEpheſ. 2.12. they were without Chriſt, and ſtrangers from the covenant of promiſe. The Sunne was not riſen to them, they could not ſee it.
4 They that now beleeve are both under grace, and in it. VnderUnder it, as releaſed à damnatione peccati, from the damning power of ſinne; for no damnation to them that are in Chriſt.Rom. 6. In it, as delivered à dominione peccati, from the raigning power of ſinne; that they no more obey it in the luſts thereof. The God of all mercy be bleſſed, that hath given us this grace; and may our thankfull hearts ever acknowledge it.kEpheſ. 2.19. For wee are no more ſtrangers and forrenners, but Fellow-citizens with the Saints, and of the houſhold of God. Chriſt now ſpeakes to us by the mouth of his Miniſters, Come ſervant, Intra in Domini gratiam; Enter into thy Maſters Grace: one day he will ſpeake by his owne mouth, Intra in Domini gloriam, Enter into thy Maſters Glory.
Peace, is alſo diverſly accepted: here I take it ſpecially for the tranquillity of conſcience; that which followes righteouſneſſe.lRom. 14.18. For the Kingdome of Heaven conſiſts in righteouſneſſe, in peace, and joy of the Holy Ghoſt.mRom. 5.1. Being juſtified by faith, we have peace with God. In the latitude it may comprehend all thoſe things that conduce to our well-being. It is a ſweet nature; Pacem te poſcimus omnes: who loves not peace? If any man hate peace; his nighbour-hood, his company, his breath, his very ſight is offenſive to men.nPſal. 120.6. My ſoule hath too long dwelt with him, that hateth peace. If ſome particulars be divided, and loſe their peace, the Generall mournes.oIudg 5.15. For the diviſions of Reuben there were great thoughts of heart. Let it be the Epitaph of Antichriſt, Diſcords common Incendiary, as of Pope Sixtus. Non potuit ſaevum vis ulla extinguere Sixtum: Audito tandem nomine Pacis, obit. No warre, no contention could kill Sixtus: but when he heard the name of Peace, he ſwooned and died. But let it be a Simeons ſong; Nunc dimittis in Pace. Lord, let thy ſervant depart in peace. There is Peace externall, Peace internall, Peace eternall. An outward peace of the world.pRom. 12.18. If it be poſſible, as much as lyeth in you, live peaceably with all men. An inward peace of the minde, conſiſting in the tranquilitie of well ordred affections, and in the conſcience of a mans owne innocencie; mens ſancta, pax ſancita. An everlaſting peace of God; when the Holy GhoſtqIoh. 14.17. dwelleth with us, and in us. This comes not alone, but hath before it Iugum meum, Matth. 11. Take up my yoke, and you ſhall finde peace. And Crucem meam, take up my Croſſe, and you ſhall have peace. And Luke 2.29. Servum meum, he muſt be my Servant: and Verbum meum, follow my Word: and then he ſhall have Pacem meam, my Peace. And ſo I come from conſidering this ſweet paire of Graces aſunder, to joyne them againe together, as I found them: whence derive we three obſervations:
1 It is not enough to wiſh grace to the ſoules of our friends, but alſo peace; that is, health to their bodies, and other temporall bleſſings? Nothing but Grace? Yes doubtleſſe. Paul begins his ſecond Epiſtle to the Corinthians with Grace and Peace: and ends it with ar2 Cor. 13.11. Farewell; Valete Fratres. Which demonſtration of love extends as farre as all manner of proſperity; for heaven or earth, for ſoule or body. Our Saviours Prayer was not onelyonly for Grace, Thy kingdome come; but alſo for daily bread. Saint Iohn to his welbeloved Gains, wiſhed above all things that he might proſper, Ioh. Epiſt. 3. verſ. 2.and be in health, as his ſoule proſpered. He that wiſheth not well to his brothers body, never wiſhed well to his ſoule. The good mans deſire is for both; Vt ſit mens ſana in corpore ſano: That there may dwell a ſound ſoule in a ſound body. And this not in a formall complement, but an inward heartineſſe. For there are ſome thatſPſal. 28.3. ſpeake peace to their neighbours, but miſchiefe is in their hearts. And Iudas had an Haile Maſter, ſo well as Gabriel an Haile Mary. We pray for you, onelyonly doe you wiſh well to your ſelves: croſſe not anothers prayers for your owne good.
2 The Apoſtle puts Grace before Peace: ſo Nature told us in the mouth of her great Secretary, Aristotle; that Iuſtice, is the elder ſiſter to Peace. Agreement in evill is not love, but conſpiracie: ſuch men have onelyonly Metum & noxam conſcientiae pro foedere: The terrour and guilt of conſcience for their combination. The Scrip…ure tels us, thattPſal. 85 10. Righteouſneſſe and Peace have kiſſed each other. Aug. Fiat juſtitia, & habebis pacem: Live righteouſly, and thou ſhalt have peace.uPſal. 34.14. Depart from evill, doe good, ſeeke Peace, and purſue it: nay thou ſhalt not need to follow it, for it ſhall f…llow thee: Peace will come of it ſelfe to ſeeke Righteouſneſſe. On the contrary, where is no love of goodneſſe, there can be no goodneſſe of love. Wee aske our Watchman, as Iehoram did Iehu; Is it Peace? Hee muſt anſwer, Alas what peace,2 King. 9. when there is no grace? There is many a Dives dreaming of nothing but eaſe and peace in his life;xLuke 12.19 Soule take thy reſt, eat, drinke, and be merry. There is many a Balaam deſiring nothing but peace in his death: but he muſt live in grace, that would die in peace. It is a vulgariſme; ſuch a man died like a Lambe, though perhaps he lived like a Wolfe. As though Conſumptions might not ſpend mens cholericke humours, Apoplexies ſtop the paſſages, which otherwiſe would not be fuller of paines than reluctations; as though palſeyes might not take away ſpeech, Lethargies dull, and Dropſies drowne the vitall ſpirits. There be many cauſes in Nature to make men die quietly, not ſanctifiedly. Siſera after a draught of milke was no more ſenſible of Iaels hammer, than Holofernes after a tunne of wine was of Iudiths ſword. But true Peace will not ſuppe, where Grace hath not broken her faſt. Our peace below is a continuall warre againſt Satan: ſhall bee above, an eternall victory over Satan. Be diligent,a2 Pet. 3.14. that you may be found of God in peace, without ſpot and blameleſſe. You ſee the way to be found of God in peace; it is to be furniſhed with Grace, to be without ſpot and blameleſſe.
3 The Apoſtle wiſheth to us the beſt things, Grace and Peace. There be two Fiends that torment us, Sinne and a bad Conſcience. Now Grace delivers from Sinne, and Peace doth quiet the Conſcience. By theſe two mentioned, may all graces and bleſſings be Synecdochically underſtood: howſoever, where theſe are truly, the reſt cannot be wanting Iehoſhaphat gave all his children portions, and legacies, ſilver and gold: but he gave the kingdome to Iehoram: God gives the beſt to the beſt. Spirituall things from God in Chriſt are moſt to be deſired of us, and they love us beſt that wiſh us theſe things. It is not pleaſure our Apoſtle wiſhed them; pleaſures are like Iairus minſtrels, muſicke in a houſe of mourning: there is more need of Lachrymae and lamentations for our ſinnes. Not ſecuritie; for a wicked mans ſecure and untroubled minde is mare mortuum, like the dead ſea; ſmooth and even at the top, but deepe and deadly in the bottome. Not honour and advancement; this builds up many like Babels Tower, that their end might be confuſion. Not riches; they are often like Abſolons haire, an ornament to hang himſelfe: or an unruly Iade, that knocks out his maſters braines, when he hath once caſt him out of the ſaddle. No nor an outward pompe, and glorious pride of ſtate and ceremonies: thus Rome hath loſt the bloud of her heart to paint her garments. Theſe outward things may ſwarme together like thoſe Idolaters to the houſe of Baal, 2 King. 10. But if you aske, as Iehu did there, Is there not a ſervant of the Lord amongſt them? Is there not one grace among all that rabble and throng? No, never a grace: then muſt all the reſt periſh, as the worſhippers of Baal fell by the ſword of Iehu. None of theſe things our Apoſtle wiſheth; but that which truly makes happy, and brings with it enough of other comforts, Grace and Peace. This makes men equall to Angels, and the want thereof caſts downe to devils. That which cauſeth a man to ſtand before Princes, is noble birth, honourable valour, abundant wealth, oraculous wiſdome, eminent place and offices. But that which makes a man ſtand boldly before the Iudgement ſeat of God, is onelyonly Grace and Peace, the free and eternall favour of the Deity in the merits of Ieſus Chriſt. To conclude this; as we ſay we have grace, let us lead gracious lives: as we would have peace, let us decline unrighteouſneſſe which diſſolves it. And then God ſhall fulfill in your hearts Saint Peters wiſh; the Grace of our Lord ſhall be with you; and the Peace of God which paſſeth all underſtanding, ſhall preſerve your hearts and minds in Ieſus Chriſt.
Be multiplied unto you. I come from the matter to the meaſure of his wiſh; the encreaſe and multiplication of theſe bleſſings. For the goods of this world the beſt point of Arithmeticke is Diviſion: Beatius dare quàm accipere, ſaid our Lord Ieſus. It is a better thing to give than to receive. But for heavenly and unperiſhing graces the beſt point is multiplication. As he that for worldly riches doth not divide whiles he lives, ſhall find an empty Quotient when he is dead. So he that for heavenly gifts doth not multiply in life, ſhall finde his Summa totalis in death; povertie, vanity, vacuity. Here obſerve two inferences.
1 That there is no plenary perfection in this life, for we muſt ſtill be in multiplying our graces. Bern. Quomodo profitis, ſi jam tibi ſufficis? Who cares to thrive, that thinkes hee hath ſufficient? The higheſt Saint on earth, is but like the Arke of the Covenant; a Cubite and a halfe high: perfectly unperfect when he begins, unperfectly perfect when he ends.bLuk. 17.10. When wee have done all that is commanded us, we are not onelyonly confined to be, but alſo charged to call our ſelves, unprofitable ſervants. There was a ſect of Puritans, that thought themſelves ſo full of grace, that they refuſed one Petition in the Lords Prayer; Dimitte nobis debita nostra, Forgive us our treſpaſſes. And Philip Nerius conceited himſelfe ſo full of God, that he uſed to ſay, Recede à me Domine; Depart further from me Lord, for I am holy enough: perhaps he thought, if God ſhould powre in more wine of Grace, it would burſt the veſſell; and that he was full before. He ſpake not with Peters intention, Diſcede, quia ſum peccator; Depart from me, for I am a ſinfull man: but out of a plethory of pride; Diſcede, quia ſum ſufficienter juſtus; Depart, for I am ſufficiently righteous. Nor as Elias, c1 King. 19.4.It is enough, take away my life from me, for I am no better than my Fathers: but, It is enough, take away thy hand from me, for I am better than all my fathers: ceaſe thy bounty, ſtay thy hand from giving, I need no more. As Cain with his Major iniquitas, confeſſed his ſinne greater than GOD could forgive: ſo this man with his Minor iniquitas, eſteemed his ſinne leſſe than GOD need to conſider. But as there is that maketh himſelfe poore, yet hath much riches; ſo there is that maketh himſelfe rich, yet is very poore. There is not a poorer wretch than Laodicea, that brag'd, ſhedRevel. 3.17. had need of nothing. They that thinke to overcome God with a thouſand of their good workes, God will come againſt them with ten thouſand of their ſinnes; a huge armie: and one thouſand ſinnes will bea… downe ten thouſand good workes. Cant. 1.11. We will make thee borders of gold, with ſtuds of ſilver. The worlds faſhion is to gild ſilver with gold, and to put the beſt ſide outward: but the manner of the Saints is to overlay gold with ſilver, and to be like thecPſal. 45.13. Kings daughter, moſt Glorious within. Moſes had a glorious countenance, but he covered it with a veile: theſe have baſe and deformed mindes, yet boaſt a ſhining perfection.
2 That we ſeeke to multiply our grace and peace. Qui ſat habet, nihil habet. Hee hath nothing, that thinkes hee hath enough. If Chriſt have healed thee of the palſey, he chargeth thee not to ſtand ſtill, butfMatth. 9.6 Take up thy bed, and walke. Wee muſt like the Iſraelites, every day gather Manna till the Sabbath comes; be multiplying graces untill our eternall Sabbath in heaven.gIohn 14.2. In my Fathers houſe are many manſions; thither muſt a Chriſtian arrive, before he can ſue out his Quietus est. Every thing now is either Vinculum or Vehiculum; a Chaine or a Chariot, an hinderance or a furtherance. O happie ſoule that can make vincula vehicula, his thwarters that croſſe him, become his Porters to carry him, to the place of his reſt. And can climbe up by the ragged rockes of afflictions, to the victorious garriſon of heaven. Creſcite & multiplicamini; as God ſaid to the man and to the woman when hee put them into the world; encreaſe and multiply: ſo he bleſſeth his graces, when his holy Spirit ſowes them in our hearts. Qui requieſcit tempore laboris, laborabit tempore quietis. Hee that reſts in the time of labour, ſhall labour in the time of reſt. Let them both grow together, ſaith God, of the corne and tares, untill the harveſt. Matth. 13. Now if the tares grow ſo faſt for the fire, let the good corne grow faſter for the barne. The veſſels whereinto Chriſt miraculated wine, werehIohn 2.7 filled up to the brimme. The veſſels of Gods grace, which by a greater miracle are made to hold a celeſtiall nature, muſt be full up to the brimme. It is ſaid of Steven, that he wasiAct. 7.55. full of the Holy Ghoſt: full? ſo was Chriſt onelyonly. The Schoole anſwers, there is three degrees of fulneſſe; Apta, AEqua, Cumulata. An apt or fit and meet fulneſſe; as when a houſe is well furniſhed, we ſay it is full. An equall or meaſurable fulneſſe, when it is even with the content of the receiver; ſo a veſſell is full to the brimme. A cumulate or heaped fulneſſe, when it overflowes the continent: ſuch a fulneſſe in Chriſt;kColoſſ. 2.9 in whom dwelleth all the fulneſſe of the God-head bodily. This filled his humanity with fulneſſe of grace, the oyle of gladneſſe prae ſuciis; above all his fellowes, and for all his members: and oflIohn 1 16 his fulneſſe have we all received, grace for grace. Ours then is Plenituao ſufficientiae, his Superabundantiae; ours ſufficient, his ſuperabundant. Now this ſame Apt plenitude we may have in this life, but that Equall plenitude is onelyonly to be expected in heaven.
Seeing this multiplying to fulneſſe is required, let us not content our ſelves with a vacuitie, or with little more than will cover the bottome. There are ſome utterly emptie,mIude ver. 19. and void of the Spirit. Quantum eſt in rebus inane! What an emptineſſe of grace is in many mens hearts! There are ſome that turne this grace into wantonneſſe: as if God were bound to fill the veſſell ſo faſt as they emptie it; or to multiply their peace when they ſpend it in ryot. You ſhall ſee every where a fulneſſe of iniquitie: a meaſure ſo heaped, and preſſed, and thruſt together, and yet running over: that Non habet ulterius quod eorum moribus addat Posteritas; No after generations can exceed them. Where is a vacuitie of grace, muſt needs bee a plenitude of ſinne. Inopem me copia fecit, too much fulneſſe keepes them emptie. They have hands full, eyes full, mouthes full, houſes full, hearts full. Hands full of bloud, and bribes. Eſay 1. Eyes full of adultery and covetice: mouthesnRom. 3.14. full of curſing and bitterneſſe: houſes full of ſpoiles: hearts full of impletie: they multiply ſinnes like the ſands; but diminiſh Graces. Two ſorts he…e reprovable.
1 Temporizers, that never multiply, but ſtand at a ſtay; neither ebbe nor flow, but juſt ſtanding water betweene Religion and prophaneneſſe. Neither hot nor cold, but luke-warme: heate and cold have their uſes, but betweene both is good for nothing, but to trouble the ſtomacke. They goe about many things, but bring about nothing. Omnia pro tempore, nihil pro veritate, Optat. They are all for the Time, nothing for the Truth. Like a Toppe, that goes alwayes round, but never goes forward unleſſe it bee whipt. Like a Mill-horſe that runnes about in a circle all day, at night you take him out where you put him in. Or like a doore, that rides all day on the hinges, and keepes out, or lets in viſitants; but it ſelfe is never the nearer home at night.oHoſ. 7.8. Ephraim is a cake not turned: their cake is dough, it will never ſerve for bread at GODS boord. One propounded to Athenaeus this riddle: How a man and no man, with a ſtone and no ſtone, ſhould kill a bird and no bird, ſitting on a tree and no tree? Hee reſolved it; that the man was an Eunuch, the ſtone a Pumiſe, the bird a Bat, the tree a Fennell. The Temporizer expounds that riddle in himſelfe; for he is a Chriſtian and no Chriſtian, like that man and no man: his courage is no courage like the Pumiſe, which is a ſtone and no ſtone: his profeſſion is no profeſſion, like that Bat, which is a bird and no bird: (wherefore let him caſt away either his wings or his teeth, and ſo become either a bird or a beaſt) his conſcience no conſcience; like the Fennell, a tree and no tree. His whole religion is like adulterated Wine, ſome of the Baſtards; when the gueſt askes the drawer what Wine it is, he preſently replies; Sir, what would you have it to bee? his religion is the ſame you would have it. The Muſtard hath the leaſt ſeed, but growes up to the greateſt tree: this man you would take to be the greateſt tree, but his fruit is ſo ſmall you can ſcarce ſee it. Theſe time-ſervers love to prey upon novelties, as Atalanta on the golden apples, and loſe the prize. Among the uncleane fowles forbidden; Levit. 11. one is the Sea-maw, which we call the Gull. Vncleane, ſaith one; Quia ſicut ales volat, & ſicut aquatile nat at: Becauſe it flies like a fowle, and ſwimmes like a fiſh. Not unlike the Syriphian Frogge, Mthi terra lacuſque. We have ſuch fowles and uncleane Gulls; that flie in England with the wings of hypocriſie, and ſwimme in the ſea of Rome with the ſinnes of Idolatry. Theſe be ſtraglers, farre from hitting the marke of ſalvation. When Diogenes ſaw a bungling archer about to ſhoot, hee ranne as faſt as hee could to the marke: the lookers on demanded the reaſon, he anſwered. I ſtand here to make ſure worke that he may not hit mee: for this fellow never meanes to come neare the marke. It will be hard for him that obſerves the time, to preſerve the truth.
2 Revolters, that doe not multiply, but ſubſtract; growing worſe and worſe; ſo farre from acquiring graces they had not, that they loſe them they had. Like Nebuchadnezzars dreamed Image, the head might be of gold, but the feet was of clay and dirt; they have a muddie ending. In the Roman Indictions, the firſt yeare they payed gold as to the Crowne: the ſecond yeare, ſilver for the ſouldiers pay: the third yeare braſſe, for armour. So ſome have beene in perſecution golden Saints, in peace ſilver profeſſours, at laſt braſen or leaden worldlings. I have read of certaine trees, that on the Munday have beene growing in the Forreſt, and before Sunday following, under ſaile on the ſea. Neere to Calipolis there are by report, certaine trees, that ſhoot up apace, and grow in a ſhort time to ſuch height, as a man may from their tops ſee the Citie Ilium; and then they preſently wither. Theſe men ſpring faſt at firſt, and ſeeme tall Cedars in profeſſion: but when once they come to the ſight of the Citie of God, then they waſte away: not like the good tree, Pſalm. 1. that brings forth his fruit in due ſeaſon: but rather when the ſeaſon comes wherein fruit is to be gathered, they elude the Maſters expectation. Rome, that was once ſo famous for the Faith, yet apoſtated; How is that faithfull Citie become an harlot! It is a fearefull ſaying;pHeb. 6.6. It is impoſſible for them who have beene made partakers of the Holy Ghoſt, &c. if they fall away, to be renewed againe by repentance. I ſuppoſe he meanes a morall impoſſibilitie; ſo great a difficultie, that ſetting aſide the almightie power of the Spirit, they cannot be recovered.
Let us then be like the Sunne and the Moone; without retrogradations. There was an ordinance for the Iſraelites concerning their entry into Gods houſe:qEzek. 46.9. He that entreth into worſhip by the way of the North-gate, ſhall goe out by the way of the South-gate: he that entreth in by the way of the South-gate, ſhall goe out by the way of the North-gate: no man ſhall goe out the ſame way he came in. So the Wiſe-men were charged,rMatth. 2.12. to depart into their owne Countrey, another way. Teaching us a ſtreight courſe, to goe continually forward. It is but a Poeticall fiction, how Orpheus went to fetch his wife Euridice from hell; which was granted him on this condition, that he ſhould not looke backe upon her, till he had brought her to heaven. But, Flexit amans oculos, & protinus illa relapſa est; he looked backe, and loſt her. It is a Scripturall truth, that Lots wife for looking backe to her deſired Sodome, was turned into a pillar of ſalt. Therefore, Remember that woman, ſaith CHRIST: that pillar of ſalt, ut te condiat; that it may ſeaſon thee, ſaith Auguſtine. It is obſervable, Epheſ. 6. That Paul deſcribing the whole Armour of God, and numbring all the pieces; makes no mention of a backe curet for the Chriſtian ſouldier. There's a helmet for the head, a corſelet for the breaſt, a ſhield for the fore-parts; but no guard, no regard of the backe. It is a panoply, a compleat Armour, yet no defence for the backe. Teaching us that wee muſt never ſhew our backe in Gods warres: we muſt rather dye than fly; continuing faithfull to the end, not leaving the banner of Chriſt, till we have gotten the full victorie. When Bias fell into the hands of his enemies, his ſouldiers flying, and crying: What ſhall we doe? He anſwered with noble reſolution; Tell ye the living, that I dye fighting: and I will tell the dead that ye did eſcape flying. When William the Conquerour landed his Army in Suſſex: hee preſently cauſed his ſhippes to be ſunke, that there might remaine no hopes of running backe againe; they muſt ſtand to it. Let us all learne to multiply our graces: he that ſpends of the ſtocke and never encreaſeth, ſhall come to beggery. Be not entiſed with every vanity, to forſake your firſt love. Intemporall lendings, you thinke it ſcarce enough to have the ſurpluſage of ten in the hundred: in ſpirituall things you think it enough and enough againe to hold your owne. You lend one money, if he comes and tenders the principall without intereſt, you grudge at it: yet God lends you grace, and you come at laſt, with Domine ecce tuum; Lord, behold thine owne: You know the reward;ſMat. 25.30. Caſt that unprofitable ſervant into outer darkneſſe. No,tRevel. 22.11 but let him that is righteous, be righteous ſtill: and let him that is holy, be more holy. Let us gouPſal. 84.7. from ſtrength to ſtrength, till we all appeare before God in Sion.
Through the knowledge of God, and of IESUS our Lord. I have done with the matter, and the meaſure; nor come to the manner. foreign. Which intends notaFevard in locum. ſimplicem cognitionem, ſed ſuper agnitionem, ſive posteram cognitionem Dei: It is not a meere and ſimple knowledge, but an acknowledgement; a reflective and doubling knowledge. By foreign they underſtand ſuch a knowledge of God, as was in the Philoſophers, Poets, and Naturaliſts; Vi naturae congenita; acquired by the light of nature.bRom. 1.19. That which may be knowne of God, &c. But this foreign is ſuch a knowledge, as comes by Gods word, which makes us wiſe to ſalvation. The word is accepted and read three waies. Ordinarily for knowledge: ſometimes for acknowledgement. 1 Cor. 16.18. Acknowledge them that are ſuch. Sometimes for knowing againe: there is knowledge Mentall, Sacramentall, Experimentall. The firſt is by the light of Nature; the ſecond is by the power of Grace, the third by the practiſe of life, and continuall proving the favour of God: of this knowledge more largely hereafter: here only obſerve two things.
1 The meanes of multiplying grace and peace in our hearts is knowledge of God.cIoh 17.3. This is eternall life to know God, and whom he hath ſend, Ieſus CHRIST.dPſal. 9.10. They that know thy name; will put their truſt in thee. The cauſe of ſin and ruine is want of knowledge; Hoſ. 4.1. ſwearing, and lying, and killing, and ſtealing abound, becauſe there is no knowledge of God in the land. Therefore Chriſt ſhall c2 Theſſ. 1.8.come in flaming fire, taking vengeance on them that know not God. The want of the Sunne is the cauſe of darkneſſe, the privation of knowledge the poſition of all ungodlineſſe.August. Bern. Though it be true, that Peccata ſcientium peccatis ignorantium praeponuntur; The knowing offender ſhall be ſcouraged with ſharpeſt rods: yet multi ut liberius peccarent, libenter ignorant; many affect an ignorance not neceſſary, that they may ſinne with the more ſecuritie. Nondum ſcient? aliquando ſentient. Will they not know? they ſhall feele.
2 There is ſomething in grace and knowledge ſtill wanting, that muſt be multiplied and increaſed: for we know but in part. Therefore a man ſhould be often peruſing and looking over his own evidence; as we review our aſſurances of worldly poſſeſſions; that he may be ſure of the whole and every part of it: for it is dangerous to have any flaw or defect in our conveyance of ſalvation: which albeit it be ever ſound on Gods part, is not ſo on ours. The fals of a regenerate man much darken his knowledge: therefore when we have ſinned, it is not enough to renew our repentance, but we muſt rub over and poliſh our knowledge. Men may know much in their underſtandings by thinking of it; but we muſt double this knowledge in our affections and hearts, by feeling it. For there is no knowledge ſo comfortable, as the experimentall certainty of Gods favour. Mans heart is like a veſſell, the meanes of conveying knowledge to it is like a pipe: the Spirit of God like the wheele that powres the water into the pipe, the Miniſter is the ſervant that opens the cocke. Now the reaſon why our knowledge is ſo ſmall; is either becauſe the cocke alwayes runnes not, or not in that meaſure, or rather becauſe our veſſels be ſtopped, or it runs out by leakage, or it runnes over, by reaſon of the former fulneſſe; and repletion with the luſts of this world: mans heart is ſo full of crackes and flawes, that it cannot hold the water of life.
And of Ieſus our Lord. There is no knowing of God with comfort, but through Ieſus Chriſt.fMatt 11.27. No man knoweth the Father but the Sonne, and hee to whomſoever the Sonne will reveale him. Otherwiſe wee may know him Fortem ultorem, a juſt and omnipotent avenger: in Chriſt onelyonly miſericordem Patrem, g2 Cor. 1.3.the Father of mercies, and God of all comfort. No man can ſee mee, and live; ſaith God to Moſes, Exod. 33.20. Woe to that man, who removing Chriſt will attempt to comprehend God in his Majeſtie. Without HimhEccleſ. 1.18. he that encreaſeth knowledge, encreaſeth his owne ſorrow, his owne torment.iColoſſ. 2.3. In him are hid all the treaſures of wiſdome, and knowledge. By the Sonne is the Father knowne:kIohn 14 7. If ye had knowne me, ye had knowne my Father alſo. Other religions begin at the higheſt, the Chriſtian at the loweſt; God manifested in the fleſh. He that will climbe to heaven, muſt aſcend by this ladder: begin therefore as Chriſt began; in the wombe of the Virgin, at the manger, then get up to the Croſſe, and laſtly mount up to the Crowne. Wouldeſt thou know God? runne firſt to the cradle, embrace the Infant; behold him ſucking, growing, roaring, crying, dying: and thou ſhalt thus ariſe from knowing God in Chriſt by faith, to know him in himſelfe by glory.
It is obſerveable, that our Apoſtle often gildeth his Epiſtle with the name of IESUS, and CHRIST. Twice in the firſt verſe, once againe in the ſecond, foure times after in the Chapter. He runs upon this note, as David did upon mercy, Pſal. 136. Little difference; for no mercy but through IESUS, and IESUS is all mercy. It is the ſweeteſt muſike; Melos in aure, Iubilus in corde: Angelicall melodie in the eare, Evangelicall harmony in the heart. Saint Paul in his Epiſtles mentions the name of IESUS foure hundred and ſixtie times, and upwards. Neither is this repetition onelyonly of love, but of neceſſity: for it is impoſſible that grace and mercy ſhould be to us,Bern. but by IESUS CHRIST. Si ſcribas, non placet niſi legam ibi Ieſum, &c. If thou writeſt, I like not thy letters, unleſſe I finde them beautified with IESUS: if thou conferreſt, thy diſcourſe is without relliſh, if it bee without IESUS.Anſelm. Mallem non eſſe, quàm ſine Ieſu eſſe: I had rather not be at all, than be without IESUS. A reverend Father was ſo raviſhed with the ſweetneſſe, and tranſported with the zeale of this name, that hee profeſſed; I had rather be out of heaven with CHRIST, than in heaven without Chriſt. But our heart is farre too narrow to comprehend this infinitely ſweet Saviour, therefore I will end with that end of a divine ſonnet; O CHRIST, I would faine receive thee; but
Now I want ſpace, now grace: to eaſe all ſmart,
Since my heart holds not thee, hold thou my heart.
Now as all grace and peace is from our LORD IESUS CHRIST; ſo let us aſcribe all honour and glory to our Lord Ieſus CHRIST; for ever and ever Amen.