Commentary Upon Ephesians 1, Commentary · Verse 2
VERSE. 2 Now the ſalutation followeth, which ſtandeth of an Apoſtolicall bleſſing, which hee euer giueth the Churches. In it two things are to be conſidered: Firſt, the things wiſhed: Secondly, the perſons from whom they are deſired, God the Father, and the Sonne.
Doct. 1 Obſerue firſt in Generall, that it is the duty of a Miniſter of Chriſt to bleſſe the faithfull children of the Church, as in the name of God: This for the ſubſtance of it was not proper to the Apoſtle, no more then to be a ſpiritual Father was appropriated to them, much leſſe doth it belong to the Pope, as the times of ſuperſtition imagined, but to eueryevery faithfull Miniſter, who is a ſhepheard and inſtructer, and ſo in the place of a ſpirituall Father. Numb. 6. Aaron and his ſonnes ſhall bleſſe the people in my name. As God hath giuen a power to the naturall parent to conueigh good things to their children; Honor thy Father that thy dayes may be long, or that they may prolong thy daies by their bleſſing, deſeruedly comming vponupon thee; ſo God hath giuen ſpirituall fathers a power of bleſſing, yea, and of anathematizing or curſing the children of the Church, who ſo deſerue, and that effectually: So that Paul maketh good what they doe in this kind. This good Annah found, 1 Sam. 1.17. when ſhe had meekely anſwered, ſo harſh and falſe a ſuſpition, The God of Iſraell grant thy requeſt, ſaith Elie, and ſhee glad of the fauour ſhee had found in his ſight, went away, and it was preſently granted. For more diſtinct conceiuing of the matter, I wil briefly ſhew, 1. what this bleſſing is: 2. on what it is grounded. It is a miniſteriall act, which doth apply Gods bleſſing to the well deſeruing children of the Church, and entreth them into the aſſured poſſeſſion, through faith, of Gods bleſſing toward them: which doth apply I ſay; for it differeth thus from a Prayer; a Prayer ſeeketh to obtaine the things for vsus, this doth in Gods name apply and aſſure our faith that the bleſſing of God is vponupon vsus, and ſhall gratiouſly follow vsus: When the Miniſter intreateth forgiueneſſe of ſinne, it is one thing; when againe hee doth aſſure a repentant heart that God hath done away his ſinne, this is another thing: in the one hee ſeeketh to obtaine this benefit for the partie, in the other hee doth aſſure the party that it is now applied in him.
The grounds are two. 1. The ſpirit of diſcerning, I meane ordinary, not miraculous, which maketh them by fruits ſee who are ſuch members of the Church, whom God doth promiſe to bleſſe: The ſecond is the authority which God hath put vponupon them,Ordinary, Publike, Priuate. who will hauehave them to be his mouth and inſtrument, whereby he will both aſſertaine his children of their bleſſednes from him,Priuate is but a wiſh or prayer. as likewiſe execute it in them. Now from theſe two, that I diſcerne a childe of the Church, to whom bleſſing pertaineth, & know my ſelfe to be his mouth to ſignifie it, and inſtrument with whom hee will concurre to produce it, from theſe two, it is that this act of bleſſing ſpringeth, be it a bleſſing in generall giuen, or ſingularly applyed. And hence you may ſee a difference betwixt our bleſſing, and the Patriarchs propheticall bleſſing; for their bleſſings were grounded vponupon a Reuelation, in them made, of things which ſhould befall their poſterity.
Vſe. 1 The Vſe of this is to rebuke the fooliſh cuſtome of running forth before the Miniſters of God hauehave giuen their bleſſing: What a miſcreant would he be held, that would not ſuffer his Father to bleſſe him, ſo farre, were he from ſeeking it at his hand? It were not allowable behauiour, if the Church were about to curſe them, and make them as vtter execrations.
Vſe. 2 Secondly. This letteth vsus ſee that we muſt not lightly let paſſe the bleſſing of the Miniſter, but ſtrengthen our faith by it, and be glad that it commeth vponupon vsus. Doth not eueryevery vertuous childe reioyce and know themſelues the better, that the bleſſings of their Fathers and Mothers hauehave beene heartily giuen them? ſo ſhouldſt thou further thy ſelfe in the faithfull perſwaſion of all good toward thee, that the bleſſings of ſuch who are the ſpirituall fathers, hauehave come vponupon thy head. In times of ſuperſtition, eueryevery hedge-Prieſts bleſſing was highly eſteemed, if he had giuen his benediction in Nomine Patris, Filij & Spiritu ſancti, how well they thought themſelues? but as eueryevery where elſe, that which they ſuperſtitiouſly and idolatrouſly often magnified, that the Atheiſme of our time vtterly neglecteth. Thus in Generall: now in particular.
Doct. Firſt, note that he wiſheth them Grace whom he had called Saints and beleeuers in Chriſt. Whence obſerue, that the holieſt iuſtified perſons hauehave need of Grace. The Papiſts will grant it meere grace in compariſon that our ſinnes are forgiuen, and that we hauehave the ſpirit of Grace giuen vsus; but after this they ſay we hauehave to deale with Iuſtice, from which we muſt expect eternall life. A miſerable Doctrine, Grace is in the beginning, Grace is in the middle, Grace is in the ending. A Chriſtian man may be conſidered in three diſtances of time: 1. In the time of his conuerſion: 2. In the time betwixt his beleeuing and receiuing the end of his Faith: 3. in the time when God will giuegive him the Crowne of glory, life eternall. Now for the firſt, all grant that we enter by faith into Grace; but for our aftertime, that we ſtand not vnderunder Iuſtice, but Grace, it is manifeſt, Rom. 5.2. in which Grace alſo we ſtand: At the day of iudgment, that we hauehave to deale with mercy, not with iuſtice, it is manifeſt, 2 Tim. 1.18. where the Apoſtle prayeth that the Lord would ſhew Oneſyphorus (a moſt godly man) mercy, in the day of iudgement, and life it ſelfe, the very thing we come to. Now the guifts of Gods ſpirit wherby we come to it, is called grace, Rom. 6. the end, life eternal; not a ſtipend, but foreign, a gift of grace; thus it is one way cleared. Againe, in what ſhould grace manifeſt it ſelfe, but in theſe three things. Firſt, in forgiuing ſinne; Secondly, in attaining life; Thirdly, in continuing in the preſent grace. Now when we are conuerted, we hauehave neede of forgiueneſſe of ſinne, otherwiſe what neede we to pray, Lord forgiue vsus our treſpaſſes? Beſide, eueryevery Saint findeth himſelfe ſold vnderunder ſinne, and that as an euill within the will of him, which cannot therefore increaſe his merit, but maketh him more guilty; for heauen we hauehave no neede of grace, for according to the Law, continue in all perfectly to doe them, and liue; none conſcious of ſinne can hope to liue this way. Now for perſeuering in ſtate of grace, we hauehave neede of grace, for this we cannot deſerue; but as Gods gracious pleaſure made him to come vntounto vsus, ſo it maketh him abide with vsus, to accompliſh his good worke, which ſhould hee not, all would come to nothing in vsus: For as the ſoule entring into the body, giueth it life, ſenſe and motion, which preſently ceaſe in the body, if the ſoule be departed: So here God, the ſoule of our ſoules, returning to them, doth produce by his ſpirit, a life of grace, which would preſently be extinct, if he ſhould forſake them.
Vſe. The Vſe is, to let vsus ſee the fearefull eſtate of the Papiſts, who make Chriſt and his grace laſt no longer then till they are (as they thinke) enabled to iuſtifie and ſaue themſelues by courſe of grace, according to the Law: They account it grace, that God would inable me, rather then another to come effectually to life,Gratia cadit in actum voluntatis diuina, non in obiectum. but no grace that I come to life; as when I might ſell a Horſe to many, it is my fauour that I will ſell him to one, and not to another; but it is not my fauour that hee hath the Horſe which buyeth, and ergo, by force of communicatiue iuſtice is to hauehave him. Thus they ſay it is Gods grace, that he will hauehave ſome to hauehave life, and giuegive them wherewithall to buy it, but that they hauehave life, is iuſtice, not his grace. Poore ſoules, thus they forſake their mercies, beſides that, they make mercy to hauehave nothing to doe at the day of iudgement, and life it ſelfe not to be grace, contrary to that which is aboue named.
Vſe 2 We learne hence, euer to humble our ſelues, and flye intirely to Gods mercy; let vsus confeſſe our ſelues miſerable, vnprofitable ſeruants in a thouſand regards, hauing nothing but grace to cleaue vntounto. The arch-Papiſts confeſſe, that for vncertainty of our owne righteouſneſſe, and danger of vaine-glory, it is the ſafeſt, to truſt onelyonly on Gods mercy in Chriſt; ſurely let vsus take the ſafeſt way: I would neuer truſt my ſoule to them, who will not goe the ſureſt way to worke in their owne ſaluations.
Doct. 3 Obſerue 3. from this, he doth wiſh grace with them, when he would wiſh them the greateſt good; obſerue I ſay, what is the moſt excellent thing, which is to be ſought, afore all other, viz. the fauour of God, that his grace may be with vsus. To open it before we diſcourſe of it: Grace ioyned with pitty, doth ſignifie Gods louelove onelyonly, ſo farre as it is a fountaine, from whence ſpringeth his pittie to vsus in miſery; out of which mercy he doth, when now we are miſerable, ſaue vsus; thus grace ſoundeth nothing but louelove, and the obiect of it is more generall; for grace is toward vsus, and eueryevery creature, in innocencie, and miſery; but mercy is onelyonly toward vsus, as we are conſidered in miſery; vnleſſe the preſeruing the mutable creature ſubiect to fall, may alſo be an obiect of mercy: but when grace is put indefinitely, then grace includeth mercy in it; for mercy is but grace reſtrained and limited to man, as in miſery; the difference is rather in our manner of containing them, then in the things themſelues. Now wiſhing them grace, out of which came true peace; he wiſheth three things. 1. That God himſelfe ſhould be ſtill mercifully and graciouſly inclined to them, for God is louelove, 1 Iohn 4.16. 2. He doth aſſure them of all effects of Gods grace and louelove towards them, partly in procuring them all things that were good; the grace of the father of lights, being as a ſunne; Pſal. 84.2. partly in protecting them from all euill; this fauour being as a ſhield, wherewith the Saints are compaſſed about, Pſal. 5.13. 3. In grace, is included the ſignification, the report of his grace, in ſuch ſort, as that they might hauehave the ſenſe of it, that is, the diſplaying it on their heads as a banner; the ſhedding of it into their hearts, the lifting of the light of his countenance vponupon them, Lam. 2.4. Rom. 5. Pſal. 4. Thus when we wiſh one fauour with any, we wiſh him that hee may be in their louelove, inwardly affected, holpen with the fruits of their louelove, and curteouſly and kindely intreated, in regard of louing vſages, which is the ſignification of their louelove; for if God ſhould louelove vsus, if he ſhould doe vsus good, and ſhield vsus from euill, yet ſhould he hide this from our ſenſe and experience, wee could not hauehave this peace, which is next mentioned. Now then, we may better ſee that this louelove of God, is aboue all things to be deſired; there is no lacke in this louelove, no good thing ſhall be wanting vntounto vsus, nay, if euils in our taſte be good for vsus, we ſhall not want them; as the louelove of a Parent maketh him when neede is, prouide bitter phyſicke for his childe, as well as other contentments: No euill ſhall hauehave acceſſe; no, if things good in themſelues be harmefull for vsus, they ſhall not hauehave acceſſe to vsus; as the louelove of a Parent layeth away a Knife, which is a good thing in it ſelfe, out of the reach of his childe, for whom it were hurtfull: All things which to our ſenſe, and in themſelues are euill, this louelove maketh them worke to our good: If the skilfull Art of a Phyſitian may make of a poyſonfull Viper a wholeſome Treacle; no wonder if Gods gracious louelove, turne euen the diuell himſelfe to become a helpefull inſtrument, ſetting forward our perfection, 2 Cor. 12.9. In a word, it maketh a little eſtate great riches, eueryevery eſtate contentfull: A little thing giuen as a token of the Kings good wil, doe we not prize it more then thrice the vallew of that, which is no pledge of his fauour? And when the louelove of a ſinfull man is of ſuch force, that many a woman while ſhee may inioy it, feeleth not beggery it ſelfe not grieuous: What a force is there in the grace of God, while it is perceiued, to make vsus finde no grieuance in greateſt extreamity? Whereas without this, were a man in a paradiſe of the earth, with all the good of it, all were nothing. There are Noble men in the Tower, who may ride their great Horſes, hauehave their Ladies, fare deliciouſly, want not for wealth, yet becauſe they are out of the Kings fauour, no wiſe man would be in their coates, none eſteemeth their ſtate happy: How much more then are all things of no value; if they be poſſeſſed without this fauour, of which we intreate?Pſal. 17.15. Pſal 4. Pſal. 63. This grace is our life, it is better then life: As the Marigold openeth when the Sunne ſhineth ouer it, and ſhutteth when it is with-drawne; ſo our life followeth this fauour; we are enlarged, if we feele it, if it be hidden, we are troubled. Finally, that which the Kings fauourable aſpect doth in his Subiect, that which the Sunne and Dewe doe in the creatures of the earth, which they make to ſmile in their manner; the like doth this grace, through all the world of ſpirits, who feele the influence of it.
Vſe 1 Which doth let vsus ſee their fearefull eſtate, who walke in their naturall conditions, children of wrath, neuer ſeeking to be reconciled to God. If we ſtand in mans debt, and in danger of the Law, we will compound the matter: If we are faulty towards ſome great perſon, & out of fauour, O how will we turne eueryevery ſtone, & vſe the mediation of all we can, to procure vsus good will with them? Here we are otherwiſe, & like theſe impudent adultereſſes, wee care not to returne into fauour with our huſband, with God, from whom wee are moſt diſloyally eſtranged.
Vſe 2 We muſt hence be exhorted aboue all things, to ſeeke Gods grace; the better it is with vsus, the more neede we hauehave to ſeeke him with reuerence; for, looke as we hauehave no leſſe neede of the ſunne to continue with vsus, that we may hauehave light ſtill continued, then we had neede of it to riſe ouer vsus, that our light might be begunne: So we want Gods gracious preſence, as much to continue our comforts, now wee hauehave them, as we did at the firſt to begin them.Meanes to grow vp in fauour with God. Now, if you aske by what meanes we may grow vp in fauour with God. I anſwere: Firſt, we muſt eueryevery day ſhew vntounto God, that well beloued of his, in whom he is well pleaſed, from whom fauour floweth vponupon all his as the oyntment trickled downe from the head,Pſal. 105.4. on the garments of Aaron. Secondly; We muſt prouoke our hearts earneſtly to petition for this; Seeke my face; Pſal. 27 8.Lord, I will ſeeke thy face. Thirdly; We muſt grow vp in conſcience of our vileneſſe to be humble;Iſay 57. Luke 1. God reſiſteth the proud, and giueth grace to the humble; that is, ſheweth fauour: As the loweſt vallies are bleſſed with the happieſt influence of the heauens; ſo here, the contrite humble ſpirit, is the place God delighteth to let his grace dwell in.Mat. 5. Heb. 12. Fourthly; We muſt labour daily, more and more to depart from euill, and purge our hearts from al the corruptions which remain in them; The pure in heart ſhall ſee God, euen the light of his countenance, in grace and glory. Looke as a cleare tranſparent thing, as Chriſtall, hath the light comming through it, which cannot pierce through groſſer bodies: So in thoſe hearts which are the pureſt, ſhall this light of Gods countenance diffuſe it ſelfe moſt abundanly.
And peace.] Doct. 4 Obſerue from this, that he wiſheth them in the next place, Peace; that true peace is a moſt ſingular bleſſing. The Apoſtle cannot ſpeake of it, Phil. 4.7. but he ſetteth it forth with this commendation, that it paſſeth all vnderſtanding; this is that golden bequeath which Chriſt did leaue vsus, now ready to dye; My peace I giuegive vntounto you, not as the world giueth you, Ioh. 14.22.Peace deſcribed. That it may be the better conceiued, I will open three things. 1. What it is. 2. In what kindes it may be conſidered. 3. Whence the one and other peace floweth. It may thus be deſcribed; Peace is a tranquility or reſt in the minde, ſpringing out of Chriſts death, wrought in vsus by the ſpirit, through the word of God: it is a quiet, I ſay, or heauenly tranquility, for peace, in theſe ſalutations, is oppoſed to feare, griefe, to any kinde of perturbation, which breaketh the ſweete conſent and harmony of the minde; My peace I leaue with you, feare not, be not troubled: It is a ſweete concord, making ioy in the minde, as the concord of well compounded diſcords begetteth a moſt delightfull harmonie, in which the eare ioyeth and triumpheth. Secondly, It commeth from Chriſts death; his chaſtiſement was the chaſtiſement of our peace, his ſtripes our healing: For as an impriſoned debtors peace, ſpringeth from ſome ſureties ſatisfaction, ſo here, &c. Thirdly, I ſay it is wrought through the ſpirit, Gal. 5.22. any body may put an inſtrument out of tune, but none can reduce it to true conſent, but he that hath the skill of it; And as it is in any mans power to diſtemper himſelfe, and breede troubleſome ſickneſſes, but a skilfull Phyſitian onelyonly, can reſtore a temperate conſtitution: ſo we of our ſelues were able to diſorder our ſoules, putting all out of frame, but it is God onelyonly by his ſpirit, who can heale all iarres, and bring forth ſweete peace in vsus. Laſtly, I ſay by the Goſpell, which is therefore called the Goſpell of peace. Now as man leadeth vsus by his outward words, to ſee his good meaning toward vsus; ſo God by this outward word, as well as inward, doth reueale to vsus his rich grace. Now we may conſider this true Peace, as for the ſubſtance of it begun in vsus, or as more full, for the circumſtanciall degree of it; for as Chriſt inſinuateth a ioy in part and reſpectiuely, a ioy full; ſo we may conceiue of Peace: For, as there is a light more cloudy, and more bright and cleare; ſo there is a peace, with which more or leſſe diſturbance is intermedled. Now Peace conſidered in the firſt kinde, commeth firſt from this, that Gods amity is reſtored; whereas his wrath was toward vsus, now he is attoned and reconciled through Chriſt; the working therefore of our peace, is chiefely aſcribed to this, that Chriſt did aboliſh the enmitie twixt God and man, Eph. 2. Col. 1. The Angels ſinging on Chriſts natiuitie, Peace on earth; in the next words opening the fountaine, viz. Good will to men. For looke as there can be no peace to a Traitour, till the King turne fauourable to him; in like ſort it is with vsus, who from the wombe are rebels, if we knew our condition.
Further, hence it commeth that the whole creature is accorded with vsus, euen the beaſts, yea, the ſtones of the field are at league with vsus, Hoſ. 2.18. Iob 7. For as ſeruants follow their maſter, ſouldiers their chiefetaine, ſo doe all the creatures obediently follow him who is the Lord of Hoſts. Secondly, this peace commeth from the doing away of all diſturbance which was within man againſt himſelfe; as the accuſation of his thoughts for guiltineſſe of ſinne, the rebellion and fight of luſt againſt his reaſon, or rather the ſpirit of his minde renewed; we being iuſtified by faith, hauehave peace toward God, Rom. 5.1. The God of Peace ſanctifie you throughout; by which we may gather, that while God ſanctifieth vsus, hee doth ſhew himſelfe a God that maketh Peace; and ſo many as walke by this rule, viz. reioycing in Chriſt crucified, who hath crucified the world to vsus, and vsus to the world, Peace ſhall be vponupon them, Gal. 6. For looke as the body, ſicke with diſtemper, cannot be healed with the Phyſitians good affection, vnleſſe his action alſo be afforded; ſo it is heere; it is not ſufficient that God ſhould be graciouſly inclined, vnleſſe he ſhould by his will & power cure thoſe diſturbant aberrations which depriued vsus of all peace. Thirdly, from a ſecuring vsus for time to come, in regard of enemies both inward and outward, from breaking the power of them, of hell, death; that they are not able to hurt vsus, much leſſe to preuaile againſt vsus: For it is not the moleſting power of enemies, but the hurting power which ſtandeth not with Peace. You ſee how gainfull troubles, and worldly peace, ſtand well together: ſo the trouble of our militant condition accrewing to vsus from theſe outward ſpirituall enemies, doth not let our Peace, while wee know that all things ſhall worke to our good; that we ſhall be more then conquerers; that God will not leaue vsus nor forſake vsus. Fourthly and laſtly, our Peace conſidered as aboueſaid, doth flow from the gift of the ſpirit, which teacheth vsus in ſome manner, to know theſe things which are next aboue named; we hauehave not receiued the ſpirit of the world, but the ſpirit of God, which teacheth vsus to know the things beſtowed vponupon vsus;Nihil nō precognitum afficit voluntatem. for nothing can worke vponupon the affections, as to make vsus feare, ioy, further then it is knowne: and wee ſee that a condemned priſoner, though that his pardon be ſealed, yet is no leſſe ſubiect to feare, then before, till the matter commeth to his eare, and hee be infallibly certified of it.
Thus much for the grounds, which are in ſome meaſure whereſoeuer true Peace is in any degree. The more full Peace, commeth from a further worke of Gods grace in vsus, which repreſſeth or vanquiſheth for a time all perturbations, which ſpirituall wickedneſſes, vnbeleefe, vnholineſſe in generall, want of godly contentation, defects in our conditions, might occaſion. For looke as vntounto bright cleere light more is required, then that the Sunne ſhould be preſent, inlightening the ayre, to wit, that it ſhould be in that ſtrength preſent, as to waſte and diſperſe all darkeſome clouds: ſo heere to this full peace, it is neceſſary that all perturbations ſhould be more fully remooued. Thus much for the opening this benefit.
Vſe 1 Now the vſe of this is, firſt to ſtirre vsus vp to ſeek after the true Peace. Peace is a ſweet thing, ſo ſweet that many a man doth ſo louelove it, that he will ſuffer much wrong rather then to giuegive any way to diſquiet. What were all the riches of this kingdome, what were al the contentments of our priuate ſtate vntounto vsus, if we wanted this Peace? If we could not eat our meate, but with danger of hauing our throats cut before we ſhould riſe, were the caſe thus, would we not flie from our natiue Countries, and ſeeke vsus habitations where wee might liue peaceably? That which a wound is in the fleſh, that which a ſicke diſtemper is in our body, that is diſquiet and trouble in the minde: Wherfore let vsus flye by faith to the Prince of Peace, Chriſt Ieſus.
Vſe 2 2 Wee muſt ſtirre vp our ſelues to be thankfull for this ſo excellent a benefit. Should God ſuffer the Deuill to trouble vsus with the guilt of ſinne; ſhould he let the power of it rage & vſurp ſo in vsus, as to inforce vsus to cry, ô miſerable that we are; ſhould the Lord ſuffer the Diuell to hauehave ſuch power as to tempt vsus with blaſphemous ſuggeſtions, with prouocations to ſelfe-murder; ſhould hee let ſuch diſcontented frets dwell in our mindes, which did waſt our liuers, and make vsus pine away with the anguiſh of them; euen in this it were our duties to be thankefull: how much more when we walke all the day long with inward tranquillity? Wou… not any thinke himſelfe faulty, that ſhould not thanke God for this temporall peace of our Kingdome, that we heare not the drumme, the trumpet, the clattering of armour, but that thou haſt part in this peace, which maketh thee free from feare of death, hell, the world, all wickedneſſes; which maketh thee ſleepe ſecure whereſoeuer the winde lye, for none can blow, but to bring thee in profit; if thou knoweſt this peace, how much more art thou bound to break forth into the praiſe of thy moſt mercifull God?
Doct. 5 Obſerue further from this, he firſt nameth Grace, then Peace, as ſpringing from the former: Obſerue hence, that all true Peace is that which is bred in vsus from the knowledge of Gods louelove towards vsus. Would we know true Peace? if we finde that Gods louelove doth cauſe in vsus this Grace heere ſpoken of, we may be ſure our peace is ſound. To open this, you muſt know that Gods grace or louelove, doth proue it ſelfe in common to all, or more ſpecially to ſome, and may be called a common or a ſpeciall Grace. Now the Peace which is grounded vponupon conceit of a common goodnes of God towards vsus, is not ſound Peace, for euen the beaſts enioy common fauour from their Creator: God ſaueth man and beaſt; hee openeth his hand and filleth them; his mercy is ouer all his workes; this more common or vniuerſall mercy, as I may call it. But here ariſeth a neceſſary queſtion, viz. How I may diſcerne Gods ſpeciall grace, from this more common? Anſ. Firſt, this ſpeciall grace ſpringeth from another fountaine: common Grace commeth hence; God is a faithfull Creator, patient and kind toward the vnkindeſt veſſels of wrath: Hence it is that he doth them good, that his goodnes may not want a witneſſe in their owne conſcience, Acts 14.17. but this ſpeciall Grace commeth from hence, that hee is reconciled to vsus in his Sonne, Grace & truth through Chriſt Ieſus; he hath made vsus beloued in his well-beloued, Iohn. 1. Epheſ. 1.7. Secondly, hence commeth a difference in the benefits, for that common fauour giueth benefits to the preſeruation of this naturall life, but this louelove in Chriſt, giueth ſupernaturall benefits of repentance, faith, hope, inward change of heart and affections. Hence followeth a third difference: for common Grace is acknowledged ſometimes while the benefits of this life are afforded men, but they neyther feele nor confeſſe Grace, when theſe are bereaued; but this ſpirituall Grace which commeth from Chriſt, and ſtandeth chiefly in ſupernaturall gifts, this is felt often moſt abundantly in afflictions, Rom. 5. Afflictions breed patience, patience experience, experience hope, the louelove of God being ſhed into the heart; for as the darkneſſe of the night hindereth not the bright-ſhine of the ſtarre, no more doth the darkeneſſe of afflictions obſcure the bright-ſhine of this Grace toward vsus. Yea, wee ſhall finde this in experience, if before our troubles we doe not ouertly skinne our ſoares, ſparing our ſelues in our ſinnes, partly by not prouoking our ſelues to due repentance, partly by not ſeeking to get the roots of rebellion throughly mortified, partly by not endeuouring to weane our ſelues from all inordinate earthly delight in the creature: for our ſuperficiall ſleighting in matter of repentance, our boyſterous proud impatience not well ſubdued, our vnweanednes to ſome thing or other; theſe 3. doe make an Ecclipſe of the light of Gods countenance, when now we are afflicted: This by the way. A fourth difference in theſe graces, may be taken from the effect of them in the hart; for the grace a carnall naturall man feeleth, neuer maketh his heart flie vp from all earthly things, and reioyce in God, whom he ſeeth fauourable, but euen as a harlot, her louelove is more to rings, bracelets, or gold ſent her, then it is to the ſenders: ſo the world, an adultereſſe, her affections are altogether on the creatures and good benefits giuen them, nothing in compariſon, vponupon God himſelfe: But the true ſpeciall Grace maketh vsus louelove him, who hath loued vsus aboue all things, delight our ſelues in him, ſay, What hauehave I in heauen but him, in earth in compariſon of him? Thus then we ſee that true Peace commeth from ſight and experience of Gods ſpeciall grace to vsus, and how wee may diſtinguiſh this ſpeciall fauour. But before we paſſe to the Vſe, a queſtion may be asked, viz. Whether a man may not be in fauour with God, and yet without this Peace? To which I anſwer briefly: Firſt, that hee may be in fauour, and want this outward ſenſible Peace in himſelfe: The reaſon is, becauſe this followeth not my being in fauour, but my knowing and my being perſwaded that I am in fauor: Now it is not impoſſible for a man to loſe his ſenſe and perſwaſion, which yer-while hee hath had of being in fauour with God, his faith may be for a time in a ſwoon, and ouercaſt with vnbeleefe, Secondly, I ſay, though a man may be without this operation of Peace, yet the grace of the ſpirit, which as a root doth beare this fruit, cannot faile in any who is in Gods fauour: the fruit may be pulled, when the tree it ſelfe ſtandeth ſtill, thus in ioy; Faith we may likewiſe diſtinguiſh, the ſeed of God abiding in vsus, though theſe outward ſecondary effects are not alwaies conſpicuous.
Vſe 1 Seeing then that true Peace is ſuch as ſpringeth from this ſpeciall merciemercy, let vsus take heed we be not deceiued with falſe Peace. Looke into thy ſelfe, what hath made thee thinke thou art in Gods favour, is this it? becauſe he proſpereth thee in outward things? Alas, thou buildeſt vponupon ſands: The beaſts hauehave the fruits of his Grace this way, ſo farre as agreeth with their kinde, no leſſe then thy ſelfe. There is a Peace in the Tents of the wicked ones; Looke Iob 21.9. There is an eaſe which doth ſlay the fooliſh; which is the eaſe that men doe liue in, it commeth not from feeling this ſpeciall grace toward them, but from the ſleepineſſe of the conſcience, which maketh them without feeling; from ignorance, which maketh them without knowledge of the euill imminent ouer them. If a man hath twenty diſeaſes neuer ſo painfull, while he is faſt aſleepe, he is at eaſe, becauſe his ſenſes are bound, not becauſe his diſeaſes are healed. So againe, ſay a man were in a houſe ready to fall on his head, let him know nothing of the danger, hee is as quiet as if all were ſafe. Thus mens ſoules are aſleepe, and ignorant of their perill: Take heede of this ſicke duplicate page duplicate page ſleepe, leſt it paine you at waking: take heed leſt while you ſay Peace, Peace, that deſtruction be not at the doores. Yea, let the Lords children take heed, who hauehave full peace, but not from the grounds aboue rehearſed; their peace commeth not from ſeeking Phyſick wherewith to purge their ſick ſoules, from not exerciſing their feeble ſtrengths in works of repentance, faith, thankefulneſſe, forgetting themſelues in humane occaſions & contentments, from Laodicean-like conceits. A body of ill habit, while you ſtirre it not with ſome courſes which fight with ſuch humors, it is quiet; a lame legge while it is reſted, is at eaſe; while the ſenſes are pleaſed or ſtounded with ſome kind of an odynes, thoſe paines are not felt which are preſent. Finally, a man in a golden dreame, thinketh things farre better with him then they are, and is highly contented for the time; Theſe are waies (my brethren) whereby we walke in a full peace, when yet our vnbeleefe hath not beene out-wraſtled, when our vnholy luſts hauehave not beene crucified by vsus.
Vſe 2 In the ſecond place this letteth you ſee how you may try the truth of your peace: Is thy ſoule at reſt becauſe thou feeleſt this grace ſhedde into thy heart which is better then life, this grace in Chriſt, this grace which reacheth to the forgiueneſſe of ſinnes, to thy ſanctification, which no darkeneſſe of afflictions can ecclipſe, which draweth thy heart vp to God, ſo that thou makeſt him thy portion: Is it becauſe the Lord aſſureth thy heart that hee will neuer leaue thee, that nothing ſhall ſeparate thee from him? Is it becauſe his grace hath ſcattered ſome blacke cloudes, which did ouer-ſpread thy condition; Happy art thou whoſe repoſe iſſueth from theſe conſiderations.
From God our Father, and from the Lord Ieſus Chriſt.] Doct. 1 Thus we come from the things wiſhed, to the perſons from whom they are to be effected; Whence marke, who are the authors of true peace, and with whom it is to be ſought. Hence it is, that God is called, the God of peace, Chriſt is called, the Prince of peace: God making peace, none can trouble, as, when he hideth his face, who can beare it? Iob 34.29. Looke as Kings are authors and maintainers of the ciuill peace within their Countries, they keepe their ſubiects from diſturbance by forraigne and domeſticall enemies; ſo God, the King immortall, and Chriſt who hath receiued the kingdome, are fitly brought in as the authors of this ſpirituall Peace: And it is to be noted, that he fitly nameth God the Father, and the Sonne our Lord; for, the principall and ſubordinate power which doe worke any thing, are fitly combined: Now the Father hath all power, and he hath ſubiected all things vntounto the Sonne, himſelfe and Spirit excepted. But why is not the ſpirit named? It may be ſaid, becauſe the Apoſtle here is directed to expreſſe onelyonly theſe perſons, who hauehave a kinde of principall authority & agency: Now the Spirit hath the place of executing theſe things, as ſent by the Father and Sonne: But in vnfolding theſe things, as it is good to vſe diligence, ſo it is requiſite to vſe ſobriety. For concluſion; Let theſe be remembred, that though both the Father and Sonne, be fitly named, for the reaſon aboue; and the Father firſt, both for his principall authority, as likewiſe, becauſe he worketh both by himſelfe, and from himſelfe; the Sonne by himſelfe, (as who hath the ſelfeſame diuine nature) but not from himſelfe, as who is not from himſelfe, but from his Father, and therefore in his working keepeth the ſame order; Neuertheleſſe, in wiſhing the effecting of things, it is not neceſſary to name any perſons, ne yet God indefinitely. 2. It is neceſſary to conceiue in minde the true God, in Chriſt, though not diſtinctly to conſider the three perſons: The reaſon is, becauſe eueryevery act of religion doth require that wee ſome way apprehend the obiect of it; and as there can be no ſight without ſome matter viſible propounded, ſo no act of religious worſhip, without this obiect, in ſome wiſe conceiued. 3. Marke, that it is lawfull when we name perſons, to name one onelyonly, two, or all the three, prouided that we name not one, as excluding the other two, nor yet two, as excluding the third: for thus calling on one, we inuocate all, and as naming no perſon diſtinctly, we doe not diſhonour the perſons, ſo naming one and not others, doth not breede any inequality of honour in our worſhip. And laſtly note, that we may name the Spirit before the Sonne, and ſo by proportion, the Sonne before the Father; ſee, Reu. 1. For as that precedencie ſeemeth deriued from priority of order & inequality of office, which is found amongſt the perſons by voluntary agreement; ſo this latter naming of them, ſeemeth to be grounded in the equality of their natures.
Vſe. Let vsus then hence learne whether to flye, that our ſoules may be ſetled in true Peace, ſuch as the world cannot take from vsus; Come and ſeeke to him, who if he quiet, nothing can diſturbe thee. Many men when they are diſquieted in minde or body, thy flye to ſuch meanes as may ſtill thoſe paines which they feele ſmart vponupon them, and when they hauehave with Cains city building, and S…uls muſicke, with company, good-cheare, muſicke, imployments, tables, cards, &c. quieted the melancholike ſpirit, then they thinke their peace is well reſtored. God ſetteth theſe things vponupon vsus, to areſt vsus, as it were; we ſeeke to ſtill them, neuer looking to God, that he would, through his Chriſt, be reconciled to vsus: Now what is this but extreame folly? If a Creditor ſhould ſet a Sergeant vponupon our backes, were it wiſedome in the debtor, to compound with him, and corrupt him, and to thinke all ſafe, while the Sergeant winketh at him? EueryEvery body would account this folly; for he is neuer a whit the more out of danger, till the Creditor be agreed with. Thus it is likewiſe in ſeeking our Peace, by ſtilling our euils, not by quieting Gods anger, which is iuſtly kindled againſt vsus.