Two Treatises, Commentary on verse · Verse 3
VERS. 3. Grace be vntounto you and Peace from God the Father, &c.
HEre beginneth the ſecond part of the Chriſtianitie teacheth humanity.Preface of this Epiſtle; which is a Salutation, ſet downe in the forme of a Prayer: in the which, before wee conſider the particulars of it, wee may obſerue theſe points in generall:
Firſt, The Ciuilitie and Humanitie of PAVL, in this and all other of his Epiſtles, vſing ſuch kind and courteous greetings. Chriſtianitie therefore is not ſeuere: neither yet clowniſh nor ruſticall, that it ſhould neglect theſe duties of ciuill courteſie in ſaluting our Friends and Brethren, either in writing or ſpeaking. Wee ſee how preciſe PAVL is in the obſeruing of this point in all his Epiſtles, and how carefully he ſetteth downe the ſalutations of others alſo ſometimes. The Chriſtians, in the Primitiue Church, had a cuſtom in their meetings in the publike Aſſemblies, to whetten their ſalutations, as it were, with a kiſſe; which the Apoſtle calls a holy kiſſe, not onelyonly allowing it, but alſo commanding it. Ruth. 2. 4. BOAZ and his Reapers ſalute each other, he ſaying to them; The Lord be with you: they to him; The Lord bleſſe thee. The Angels themſelues hauehave vſed our formes of ſalutations, Luk. 1. Let no man therefore account of them as matters of ceremonie and faſhion, but as of a Chriſtian dutie, neceſſarily to be performed, vnleſſe it bee in ſome caſes, as when the performance of this dutie of ſalutation, may be a hinderance to other farre more neceſſary duties, Luk. 10. 4. 2. King. 4. 29.
Secondly, in this example of PAVLS ſalutations, Doct. wee may learne what kind of ſalutations ours muſt be, euen holy ſalutations, as being hearty prayers, Salutations muſt be holy, andwherein we craue the greateſt bleſſings that are, at the Lords hands, for the perſons ſaluted: here then are many kinds of ſalutations cenſured.
Firſt, the prophane ſalutation of ſwearing Swaggerers Not prophane,and rude Ruffians, which is not any holy forme or prayer vntounto God, but a moſt fearfull tearing and rending of the name of God in pieces, by moſt horrible Oathes.
Secondly, the perfidious ſaluation, ſuch a one Not perfidious,as IVDAS his was, who betrayed his Maſter with a kiſſe: and IOABS, who cloking his inward malice with ſweet and ſugred ſalutations, moſt villanouſly murthered valiant ABNER, euen in the act of ſaluting.
Thirdly, the formall and cuſtomarie, and with Not formall.all nice, curious, and affected kind of ſaluting, when men are ſo full of their ceremonies and complements, that they make themſelues fooliſh and ridiculous. And herein conſiſts all their grace of their greetings, in courting, and congeying, and ducking, and ſuch other geſtures: but that which is the very pith and marrow of a Chriſtian ſalutation, the lifting vp of the heart to God, in deſiring the welfare of thoſe they ſalute, is wholly wanting. Geſtures in ſaluting are good and commendable, ſo they may ſtand with comelineſſe, and the ſimplicity of Chriſtianitie. But this is a fault, euen in many, who yet are not ſo fond and ſo full of affectation in their ſalutations as others, that in ſaluting their Brethren, with thoſe good and holy formes in common vſe, as, God be with you, God ſaue you, &c. they take the holy Name of God in vaine, not hauing their hearts lifted vp to God, whoſe name they call vponupon, but only ſpeaking of cuſtome, and ſo not minding what they ſay: A fault in moſt; and it ought to be a matter of humiliation vntounto vsus, as being an argument both of the want of feare to God, and louelove to our Neighbour. Salutations are Prayers to the Lord, and therefore the name of the Lord muſt with all reuerence be thought vponupon, when they are vſed. Some hence take occaſion to neglect this dutie, becauſe they are Prayers, and they thinke it not lawfull to wiſh well in Prayer to eueryevery one wee meete, who ſometimes may haply be going about ſome wicked enterpriſe.
But beſides, that Charitie biddeth vsus to thinke and hope the beſt in matters of vncertaintie, they ſhould hauehave remembred that of our Sauiour, Luke 10. Into whatſoeuer houſe yee goe, ſay, Peace be vntounto this houſe, and if the Sonne of peace be in the houſe, your peace ſhall come vponupon it, if not, your peace ſhall returne vponupon you. So then, there is no hurt done whomſoeuer we ſalute, ſo it be not a notorious Heretike, or ſome ſuch offender, not much vnlike, 2. Ioh. but if wee ſalute the children of God, wee doe good to them, our ſalutations are effectuall meanes through the bleſſing of God, to bring vponupon them the good deſired. If others, we doe good to our ſelues, that good wee deſire to them, ſhall bee granted to our ſelues. The ſumme then of this whole point of ſalutation, in a word, is thus much: firſt, that we conſcionably performe this dutie both by word and writing, Superiours to their Inferiours, as well as on the contrary, euen Kings to their Subiects, to ſtrangers as well as to thoſe of our acquaintance, Luk. 10. 2. that we doe it in a holy manner, feeling our hearts with reuerence, both affected to God, and inlarged in louelove to our Brethren. Thus much in generall.
In this ſalutation more particularly, wee are to conſider theſe two points:
1. The things that PAVL wiſheth,
1. Grace,
2. Peace.
2. From whom hee wiſheth them,
1. From God the Father,
2. From Ieſus Christ our Lord.
Firſt, for the things deſired. The former of them is Grace.
This word Grace, often is taken for the gifts of the Spirit, by a Metonymie of the efficient, becauſe they come vntounto vsus by the grace and free fauour of God, as Iohn 1. 16. And of his fulneſſe hauehave we all receiued Grace, how taken.grace vponupon grace: and Verſe 17. Grace and Truth came by Ieſus Christ: and 2. Cor. 12. My grace is ſufficient for thee. But this grace is not here principally meant by the Apoſtle in this place.
Therefore, there is a ſecond, and that more proper ſignification of this word Grace, for the fauour and good will of God, as Epheſ. 2. 8. For by grace are yee ſaued through faith. And this is that which here the Apoſtle wiſheth to PHILEMON.
Now, this Grace and Fauour of GOD is twofold.
Firſt▪ that fauour of God whereby he purpoſeth Two degrees of Gods louelove.to make vsus capable of his fauour, and fit to be fauoured of him, when as in our ſelues there was no matter of fauour, but only of diſpleaſure. The giuing of Chriſt vntounto vsus, and all the benefits which wee receiue in Chriſt, are made fruits and effects of this fauour, Rom 5. 15. Much more the grace of God, and the gift by grace, hath abounded to many. The gift by grace is iuſtification and reconciliation with God. A man would thinke wee could not be in the louelove and fauour of God, till Chriſt had reconciled vsus. I, but that Chriſt is giuen vntounto vsus to be our Reconciler. Whence comes this but of the fauour of God, namely, this firſt kind of fauour, whereby God goeth about to fit and prepare vsus for his fauour? So the Apoſtle directly affirmeth, Rom. 5. God ſetteth out his louelove vntounto vsus, that when we were ſinners, Chriſt dyed for vsus; and Chriſt himſelfe, Ioh. 3. 16. God ſo loued the world, that he ſent his only begotten Sonne: which is to be vnderſtood of ſuch a kind of louelove and fauour, whereby hee is willing, as it were, and deſirous to fauour vsus, and not otherwiſe. For how then could wee be ſaid to be reconciled to God by Chriſt, if before wee were actually in the louelove and fauour of God? And of this grace our election is made a fruit, Epheſ. 1. 5, 6. Who hath predeſtinated vsus to the glorie of his grace, whereby hee hath freely made vsus accepted in his Beloued, that is, whereby he hath predeſtinated vsus.
Secondly, there is another degree of Gods fauour, when hauing a deſire to fauour vsus, and a free diſpoſition to doe vsus good, and becauſe it would not ſtand with his Iuſtice to fauour the vile and abominable, hauing further of his owne good pleaſure in Chriſt, fitted vsus for his fauour, he doth now take a ſingular pleaſure and delight in vsus. So then there is a fauour, whereby God makes vsus, as I may ſay, fauourable, ſuch as may be fauoured, and it is the deſcription of the Apoſtle himſelfe, Epheſ. 1. 6. By the which grace he hath made vsus accepted. And there is a further fauour whereby hauing made vsus accepted, that is, ſuch as may be accepted, he doth indeed accept vsus, and is exceedingly well pleaſed with vsus. This may be called the fauour of complacency. And this is that fauour which ſo often in the Pſalmes is called the light of Gods countenance. The conſideration of theſe diſtinct, not kinds, but degrees of Gods fauour, is very neceſſary. For hereby wee ſhall ſee how the death of Chriſt is both the cauſe and the effect of the fauour of God. A cauſe of this latter fauour, an effect of the former: hereby alſo we ſee, how both the fauour of God is merited by Chriſt for vsus, and yet free, becauſe it was of the free fauour of God, to vouchſafe vntounto vsus the merits of Chriſt, for the procuring of his fauour. Now in this place both theſe fauours are meant. So that the full meaning of the Apoſtle, ſaying, Grace be vntounto you from God, is this: The Lord grant vntounto you his fauour, both that fauour whereby you may be made capable of his fauour in being iuſtified through Chriſt, as alſo that ſweet acceptation of you being thus fitted for his fauour.
What need the Apoſtle wiſh vntounto them the firſt Obiect. fauour, ſince that was granted vntounto them from euerlaſting, as alſo ſome fruits thereof, namely, their Election in Chriſt, and in time the other fruits thereof, their ingrafting into Chriſt, Iuſtification and Adoption?
Though God had vouchſafed them this fauour Anſ. before all Worlds, and they by it were made fit to be entertained into his ſpeciall fauour, yet PAVL might pray, that God would continue it ſtill towards them. For as it was the cauſe of thoſe good things, which makes vsus acceptable to God; ſo likewiſe is it the cauſe of the continuance of them, namely, of Chriſt, and all his Bleſſings, and ſo conſequently, of our Acceptation: for we are readie to forfeit Chriſt and his Righteouſneſſe dayly, and ſo to loſe all that Grace which by his meanes we hauehave with God. Therefore it is needfull, that ſtill wee ſhould require that firſt degree of Gods fauour to hold out, and be continued towards vsus, for the continuation of all other mercies whatſoeuer, which depend vponupon it. And in truth, this ſecond fauour being an effect of the former, hee that deſireth the latter, muſt needs withall deſire the former. But, as I take it, both here and elſewhere the word Grace eſpecially is to be vnderſtood of the latter degree of Gods fauour, which is the moſt proper ſignification of the Word: as when wee ſay, Hee is in great grace with the King. And that which the Apoſtle addeth, from IESVS CHRIST, declareth the ſame who is the effecter of this ſecond fauour, but an effect of the former. But yet the other Grace is alwayes neceſſarily to be included. Firſt then the Apoſtle prayeth for theſe to whom hee writeth, that God would lift vp the light of his countenance vponupon them; and ſecondly, for that purpoſe, becauſe the pure eyes of God cannot behold iniquitie, ſuch as they were in themſelues, that he would of his free fauour worke and continue that in them, which might draw his ſweet eye towards them, and cauſe him to caſt a gracious and amiable aſpect vponupon them.
Firſt, from hence let vsus obſerue the chiefeſt and Doct. 1 principalleſt cauſe of Gods fauour to vsus, namely, The cauſe of Gods fauour.his owne free will and gracious diſpoſition to fauour vsus. For though, indeed, Chriſts obedience doe merit the fauour of God for vsus, yet there was nothing in vsus, to merit at Gods hand that ſo precious a Treaſure, but it is a free gift of Gods grace; as the Apoſtle notably ſheweth, Rom. 8. Who hauing giuen vsus his owne Sonne; the word ſignifieth to giuegive gratis, and freely. So then, Gods grace being the cauſe of Chriſt his being giuen, it is alſo the cauſe of that acceptance which wee find with him, through Chriſt: for that which is the cauſe of the cauſe, is the cauſe of the thing cauſed. And therefore Grace is the cauſe of Grace, that is to ſay, Gods owne gracious inclination of his Will towards vsus, to doe good to vsus, is the cauſe of that ſo great grace which we find in his eyes. And herein differeth Gods fauour from mans; Mans fauour, though it make him doe good to the partie fauoured, yet firſt of all it preſuppoſeth ſome good in the man fauoured; an attractiue, and drawer of this his fauour. Now Gods fauour, as it is the cauſe of all other mercies wee dayly receiue, ſo is it alſo the cauſe of it ſelfe, as wee ſhewed; and therefore it doth not preſuppoſe any good thing in vsus before, but bringeth with it that good thing, namely, CHRIST IESVS, which muſt vphold and maintaine this his fauour.
The vſe of this Doctrine, is to humble vsus in our ſelues, as hauing not the leaſt ſparke of goodneſſe in our ſelues, and to make vsus aſcribe all prayſe and glorie in euerie thing to God, whoſe Grace is the fountaine and foundation of all good things whatſoeuer. Let no man then talke of Chriſts merites, and therefore in this regard clayme the fauour of God, and life eternall, as his due. From whence is it, that we hauehave Chriſts merits imputed vntounto vsus, and the imputation of them daily continued, but of the free merciemercy of God? And ſo for all this, the Apoſtle, Rom. 3. ſayes, Wee are iuſtified freely by his Grace. Though wee are clothed with Bracelets, Iewels, and Ornaments, where withall Gods holy Eye is affected, Ezech. 16. yet hauehave we no cauſe to be proud, for it was God that put vponupon vsus theſe Robes, when wee were in our ragges and filthie naſtineſſe; and ſo he doth but louelove his owne beautie in vsus.
Secondly, in the example of PAVL, in all his Salutations Doct. 2 wiſhing firſt of all Grace, that is the fauour The grace and fauour of God to be deſired aboue all things.of God, we learne what it is that we ſhould chiefely and principally deſire, eyther for our ſelues, or others, our children, wiues, kindred, fathers and mothers, acquaintance, &c. viz. this Grace of S. PAVL. Pſal. 4. 6. Many ſay, Who will ſhew vsus any good? Lord, lift thou vp the light of thy countenance. And ABRAHAMS wiſh for ISMAEL was, Oh that ISMAEL might liue in thy ſight! ABRAHAM had goods ynough to leaue ISMAEL, but that contented him not; hee deſired better things for him, That he might be ioint-heire of the gracious Promiſe together with ISAAC.
The reaſon why we ſhould thus deſire this Bleſſing, is ſpecially in theſe two regards:
Firſt, Gods fauour is the ground of all other Mercies whatſoeuer: It is the maine and Mother-Bleſſing, 2. Reaſons.the very Seed of all other Mercies whatſoeuer; ſo that in deſiring it, we deſire all other; and getting it, we get other. This is the reaſon men ſeek, as SALOMON ſpeakes, after the face of the Ruler, to get into fauour with him, becauſe his fauour is as the latter Raine, and promiſeth a fruitfull Harueſt of many benefits. Hereupon it is, that thoſe who are in fauour with Princes, preſume ſo farre, and make themſelues ſure of any thing. As HAMAN being asked by the King, What ſhould bee done to the man whom the King in ſpeciall fauour would honour? could anſwere readily, preſuming himſelfe to be the man, by reaſon of his ingraftment in the Kings heart; Let them bring for him Royall Apparell, the Kings Horſe, and Crowne, and proclaime, Thus ſhall it be done, &c. How much more then, vponupon this ground, ſhould wee ſeeke for the fauour and face of God? For what may we not promiſe to our ſelues vponupon his fauour? What not ſhall be done to the man whom this great King fauoreth? Pſ. 149. This honor ſhall be done to his fauorites. For Kings are not able to doe all things as they would, to gratifie thoſe they louelove; but God is able to doe for his, euen more then he will doe; his Power exceedeth his Will. But the will euen of the mightieſt Monarchs oftentimes goeth beyond their power. They want occaſions and oportunities to pleaſure thoſe whom they fauour; yea further, many times they are preuented, before thoſe occaſions fall out, by ſudden death: therefore moſt excellently the Pſalmiſt, Pſal. 146. Truſt not in mortall Princes, that is, in their fauour and grace, for their breath is in their noſtrils, and their thoughts periſh. They hauehave many thoughts and purpoſes to aduance ſuch and ſuch: but euen whiles they are in theſe thoughts, commeth the voyce, Thou foole, this night ſhall they take away thy ſoule from thee; and then what ſhall become of thy thoughts; or what good ſhalt thou, poore man, hauehave, that truſtedſt in thoſe thoughts? But hee that relyes vponupon Gods fauour, ſhall neuer be deceiued, nor diſappointed. Therefore, in the fore-named place, the Prophet addeth, Bleſſed is the man that truſteth in God, Why ſo? who made Heauen and Earth, the Sea, and all that therein is, which keepeth fidelitie for euer. Where, beſides the infinite power of God, able to doe all things, a further reaſon is added, to make vsus bold to build vponupon Gods fauor, viz. the faithfulneſſe and conſtancie of this his louelove: Whom hee loues, hee loues to the end; whereas a mans louelove is often a lying louelove, like a deceitfull Bow, Iob. 9. It giues the ſlip to thoſe that are moſt of all intereſſed in it.
Let vsus therefore giuegive ouer our too too greedie deſire of the fauour of men, ſpecially great Ones: Let vsus labour for Gods grace, and this will bring with it, mans. As it is ſaid of our Sauior, Luk. 2. That he grew in fauour, firſt, with God, ſecondly, with man. Therefore DAVID in the fourth Pſalme, though in diſgrace with SAVL, yet prayeth not for the light, of SAVLS countenance, but onelyonly of Gods. And ſo PAVL in all his Epiſtles, though the Churches he writes vntounto, were in the diſgrace of the Heathen Emperors, yet ſtill he wiſheth vntounto them Grace, not from graceleſſe NERO, but from God the Father, and our Lord Ieſus Chriſt; this being the meanes to attaine, as all other benefits, ſo likewiſe this of grace with men. Prou. 17. When a mans wayes pleaſe the Lord, (and ſo the Lord will be well pleaſed with him) his very enemies ſhall become his friends.
Secondly, Gods grace is in ſtead of all other bleſſings, in caſe they be wanting. As ELKANAH ſaid to his wife, complaining for want of children; Am not I in ſtead of tenne Sonnes to thee? Doth not my louelove and husband-like affection, wherewithall I embrace thee, make amends for children? So ſpeaketh Gods fauour to all thoſe that hauehave their part in it; Am not I vntounto thee in ſtead of Riches, Friends, Grace and Glorie, and Greatneſſe in the World? Though indeed Gods fauour ſhall not be ſo perfectly and fully all in all, till the life to come, 1. Cor. 15. yet euen in this life, in ſome meaſure, it is all in all vntounto them ſo, that they crie out with DAVID, Pſal. 73. Whom hauehave wee in Heauen, &c? As Manna was to the Iſraelites that Meat which they deſired, whether Fleſh or Fiſh; in this regard are we further to hunger and thirſt after this Grace, and in a holy kind of ambition, ſtriue for this fauor. It will bring exceeding comfort and contentment in all our wants; yea, it will make a through ſupply of all our wants. As God anſwered PAVL, complaining of the pricke of the fleſh, My Grace is ſufficient for thee: Which though we expound of the gifts of Grace and Sanctification; yet wee are to know, that theſe were no otherwiſe ſufficient for him, then as they were fruits, and ſo teſtimonies of Gods fauour.
Thirdly, Since whatſoeuer wee deſire, wee are Doct. 3 likewiſe to ſeeke it, in the vſe of the meanes, PAVL in his example commending vntounto vsus the deſire of Gods fauour, withall further ſheweth vsus, that wee muſt vſe meanes for the attainment of it. True it is, that the firſt fauour of God to whomſoeuer it is, it was before all Worlds, and therefore we can doo nothing for the attainment of it. But that ſecond degree of Gods fauour, though in regard of Gods Decree it was giuen vsus before all Worlds too, as Paul witneſſeth, 2. Tim. 1. 9. yet wee are not actually poſſeſſed of it, till we be called and iuſtified. And though they procure not themſelues (for we maintaine againſt the Papiſts, that the grace which makes vsus gracefull, is not any inherent grace in our ſelues, but it is the free gift of God in Chriſt) yet at that very time hee beſtoweth this Iewell vponupon them, hee ſtirreth vp in them an earneſt deſire, and a proportionable endeuour after it. It is Ieſus Chriſt, indeed, that bringeth vsus into fauour with God: yet withall, when the Father giueth vsus this gift, hee makes vsus alſo vſe meanes not ſo much, indeed, for the attainment of it, as for our owne aſſurance of the attainment thereof.
What then are thoſe things which we muſt doe Queſt. for this purpoſe?
Firſt, taking thorow-notice of that diſgrace and Anſw. diſpleaſure thou art in with God, and that moſt deſeruedly for thy ſinnes, thou muſt firſt of all come Three meanes whereby we may attaine to the fauour of God.as BENHADADS Seruants came to AHAB, euen, with a Halter about thy necke, creeping and crouching before the Throne of Grace; abaſing and abiecting thy ſelfe at his Footſtoole, in the humble and penitent confeſſion of thy ſinnes. We ſee man being iuſtly offended with vsus for ſome iniurie offered him, will not vouchſafe vsus his fauour, till wee hauehave humbled our ſelues before him, and confeſſed our fault, witneſſing our vnfained griefe for the ſame. And thinke wee to hauehave God fauourable vntounto vsus, who neuer yet were touched with any ſorrow for diſpleaſing him, nor in this ſorrow hauehave proſtrated our ſelues at his feete, with bleeding hearts lamenting and bewayling our offences?
Thou then that deſireſt the fauour of GOD, come vntounto him with this ſacrifice of a bruiſed and broken ſpirit, and thou ſhalt be accepted, Pſal. 51. Thou ſhalt finde the ſaying of the Apoſtle moſt true, God reſiſteth the proud, and giueth grace to the humble. This muſt terrifie the impenitent, whoſe hearts will not relent, who ſinne freely and merrily, Drinking in iniquitie, as the fiſh drinketh in water: neuer ſaying ſo much, as, What hauehave I done?
Aſſuredly, they are out of the fauour of God. An humbled heart for ſinne is the firſt ſtep to the fauour of God.
Secondly, thou muſt ſhrowd thy ſelfe vnderunder Chriſts wings. Clothe thy ſelfe with his righteouſneſſe and the precious Robes thereof, that ſo thou mayeſt appeare amiable and louely in the eyes of the Lord, for in Chriſt only is the Father well pleaſed: and ſo if thou wouldeſt hauehave him well pleaſed with thee, thou muſt become a member of him, bone of his bone, and fleſh of his fleſh. This thou doeſt, when by Faith thou layeſt hold vponupon Chriſts righteouſneſſe, and gripeſt the promiſes of the Goſpell. And this act of Faith ſheweth it ſelfe moſt of all in earneſt Prayer and Deprecation, when thou cryeſt with ſtrong cryes, Forgiue me my treſpaſſes. According to the multitude of thy mercies, blot out my offences. Theſe be the wreſtlings of IACOB, who would not let the Lord goe till he had bleſſed him. If thou wouldeſt find grace, thou muſt come, and in this manner knocke at the gate of Grace, and it ſhall be opened vntounto thee. How can wee looke to hauehave grace with God, when he offring vsus his Sonne as a meanes thereof, wee will not reach forth the hand of our Faith to take him?
Thirdly, by Faith hauing clad thy ſelfe with the Robes of Chriſts imputed righteouſneſſe, thou muſt be clothed vponupon with the garment of thy own righteouſneſſe and obedience, which, howſoeuer being in it ſelfe a menſtruous cloth as it comes from vsus, yet being of the Spirits owne weauing, in that regard is acceptable to God, and cauſeth him to take a further delight in vsus. Pro. 3. 3. Let not Mercy and Truth depart from thee, ſo ſhalt thou hauehave fauour with God and man. Pro. 11. 20. They that are vpright in their way, are his delight. If then we would be Gods Fauoured and Beloued, we muſt put on that party-coloured Coate of the Apoſtle, Col. 3. 12. conſiſting of many parts, Of Humbleneſſe, Mercy, Kindneſſe, and long Suffering, &c. then ſhall that be verified, Pſal. 45. 11. The King ſhall delight in thy beautie: and that Cant. 4. 9. My faire One, thou haſt wounded my heart with one of thine eyes, and with a chaine about thy neck. Looke how the Spouſe, that being beautifull of her ſelfe, is withall ſet forth and decked with precious ornaments, is gracious in the eyes of her Louer: ſo ſhalt thou be in Gods, when thou appeareſt before him in the beautifull face and pleaſant rayment of a new creature in Chriſt Ieſus, for then thou art made partaker of the diuine Nature. And God in thee ſeeing himſelfe, an Image of his owne Holineſſe and Righteouſneſſe, thou being with DAVID a man after his owne heart: how can hee but take great pleaſure in thee, if ſo bee hee take pleaſure in himſelfe? Thou then, who haſt not this pleaſant rayment of the new man, but the torne rags of the old man, thou that lyeſt wallowing in the mire of ſinne, a forlorne naſty creature, thou that ſtill retayneſt the old Ethiopian hide and Black-mores skin, theſe foule Leopard ſpots, how thinkeſt thou, that the pure and cleere eyes of the Lord can abide the ſight of ſo filthy and deformed an obiect? Hee that can performe theſe three duties, may aſſure himſelfe of Gods fauour. Thus much for the firſt thing deſired, namely, Grace.
The ſecond followeth, and Peace. I doe willingly aſſent to thoſe, who by Peace doe vnderſtand all proſperitie and felicitie, both earthly and heauenly in this life, and that to come. In the ordinary ſalutation among the Iewes, wherein they wiſhed peace to the ſaluted, Luk. 10. I thinke only outward proſperitie was meant by peace. But as the Apoſtles augmented the ordinary forme of ſalutation, by adding Grace to Peace, becauſe they preached in the Goſpell the free Grace of God for our ſaluation, ſo by the ſame reaſon may it well be thought, that they inlarged the ſignification of this word Peace, euen to inward peace, as well as to outward, ſpecially their Goſpell, being the Goſpell and glad tydings of that Peace. Extending therefore the ſignification Foure things comprehended vnderunder Peace.of this word, in this Apoſtolicall ſalutation further, then it was taken in the common greetings of the Iewes, it may comprehend all theſe things within his circuit.
Firſt, the inward peace of Conſcience with God, which ſpringeth out of the grace and fauour of God, Rom 51. A mans conſcience will neuer be at quiet within him, till it feele this grace. There will bee nothing there, but the vncomfortable darkneſſe of terrors and aſtoniſhments, till the light of Gods countenance ariſe and ſhine vponupon it.
Secondly, The peace of Charitie among our ſelues, of which the Apoſtle: Be at peace among your ſelues: Let the peace of God rule in your hearts. This alſo is an effect of Gods grace, which as it maketh a man at peace with himſelfe and God, ſo with his Brethren.
The louelove of God ſhed into our hearts, will make vsus louelove our Brethren alſo: There can be no true louelove then among thoſe that are not in fauour with God, but they liue together like Wolues & Beares. But when our God hath vouchſafed vsus his grace, he changes our Woluiſh and Tygriſh natures, accompliſhing that which is propheſied, Eſai. 11.
Thirdly, The peace of Amitie, and a holy kind of League with all Gods creatures. Iob 5. The ſtones of the field ſhall be at peace with thee. This alſo is an effect of grace: for when we hauehave his fauour, who is the Lord, wee hauehave the good will alſo of his ſeruants the creatures. Rom. 8. If hee bee with vsus, who can be againſt vsus? for all things are at his command, who is the Lord of Hoſts. Nay, who ſhall not be for vsus? On the contrarie, Oh the miſeries of the man in diſgrace with God! all the creatures are at enmitie and at variance with vsus, being out of Gods fauour. The ſenſeleſſe creatures themſelues in their kind riſe vp againſt vsus, to fight the Lords battails againſt vsus, as the heauens did fight againſt SISERA, Iudg. 5.
Fourthly, Outward Proſperitie and good ſucceſſe in our wayes; ſo it is commonly taken in all their ſalutations, as 1. Chron. 12. 18. Peace be vntounto thee, O ſonne of ISHAI. And, 2. King. 9. Is it peace? the ſalutation of IEHORAM to IEHV. Hence it is, euen from this manner of ſaluting, all kind and good dealing is ſet out in the Scripture by this phraſe of ſpeaking peace, as Pſal. 85. God ſayes, I will ſpeake peace to my people.
Now, the reaſon why outward proſperitie is ſignified by this name of peace, is, firſt, becauſe to the godly they are Pawnes and Pledges of that ſweet Peace they hauehave with God. Secondly, they are notable Maintayners of the peace and quietneſſe of our affections; for in the want of outward things how are we diſquieted and vnſettled!
But Peace, in this fourth ſignification, is ſo taken for outward proſperitie, that which all this outward Proſperitie hath Securitie annexed vntounto it, and is a fore-runner and beginning of that eternall Proſperitie and Felicitie in Gods Kingdome; for both theſe things are vnderſtood by the name of Peace. Securitie, Pſal. 4. 9. I will lay me downe and ſleepe in peace: firſt, ſecurely, and the perfection of all proſperitie, in the life to come. Pſal. 37. Marke the iuſt man, the end of that man is peace.
Firſt, from hence obſerue, that as wee may lawfully Doct. 1 deſire for our ſelues and others outward proſperitie, We may lawfully deſire outward bleſſings, and how.and the bleſſing of this life, GiueGive vsus our daily bread, Petit. 4. Food conuenient, Pro. 30. ſo how and in what manner we muſt deſire them.
Firſt, hauing deſired grace in the firſt place. Mat. 6. Firſt ſeeke the Kingdome of God: and then in the ſecond place we may ſeeke temporall things: but now men are all for peace: Who will ſhew vsus any good? few or none for grace: peaceable men, as I may call them, enough, very few gracious men that doe firſt of all ſeeke Gods grace, and then in the ſecond place peace.
Secondly, in deſiring of outward things, wee muſt moderate our deſires, that they goe not beyond their bounds, to deſire abundance and ſuperfluitie of them; for we deſire them by the name of Peace: therefore no more muſt wee deſire, but that which will ſerue vsus, to attend the works of our Calling with free and quiet minds, without diſturbance or diſtraction. Thus AGAR prayed againſt pouertie, and for a competency of outward things, leſt otherwiſe falling into Satans ſnare, hee ſhould take the name of God in vaine. Thus farre may our deſires goe. And our heauenly Father knoweth wee ſtand in need of theſe things, namely, of a competency of them, as a very neceſſarie helpe for Gods ſeruice.
Secondly, againe, PAVL firſt deſiring Grace, and Doct. 2 then Peace, ſheweth vsus that peace, namely, outward Peace is a fruit of Grace.proſperitie, is a fruit of Grace, and ſo, that the neereſt and moſt compendious way to get peace, is firſt to get grace and fauour with God. IOSEPH and DAVID had wonderfull ſucceſſe in all their wayes, and the reaſon the holy Ghoſt yeeldeth thereof, is this; The Lord was with them, Geneſ. 39. 1. Sam. 18. The way of man, firſt, of the iuſt man, of whom hee had formerly ſpoken, is directed by the Lord: but what is the reaſon hereof? Becauſe the Lord loueth his way: that is, is well pleaſed with him and his courſe of life, Pſal. 37. 23. therefore hee had ſhewed before, how the wicked man borrowes, and payes not againe, though rich and wealthy, whereas the godly, though poore, is able to lend. And all this, becauſe as he addeth, Verſ. 22. The bleſſed of the Lord ſhall inherit the Land. It is the grace and bleſſing of God that is all in all. And as it is the cauſe of good ſucceſſe in the generall courſe of our liues, ſo likewiſe in eueryevery particular action. Pſal. 44. The Iſraelites victorie ouer the Canaanites, is aſcribed, not to Sword or Bow, but to the light of Gods countenance, becauſe hee did fauour them. NOAHS preſeruation in the Floud; MARIES honour to bee Chriſts Mother, giuen to this cauſe, they found fauour with God. Would we then enioy the comforts of this life? would we proſper and thriue in our endeuours, and works of our Calling? Labour then for Gods grace and fauour. Grace is the onelyonly meanes to draw on Peace. When wee hauehave got Chriſts righteouſneſſe, it is that Grace which makes vsus gracefull to God: Matth. 6. then outward things come voluntarie, as it were, & of their owne accord, without our ſeeking or deſiring: no maruell then if oftentimes things goe croſſe with vsus, wee by our ſinnes hauing drawne downe the curſe of God vponupon all our enterpriſes. This is the reaſon why Gods children liue better, euen with greater credit and reputation in the world with a little, then many times the wicked doe, which hauehave farre more. Gods bleſſing ſets forward the one, and his curſe blowes vponupon the other.
But we oftentimes ſee thoſe that are not in greateſt Obiect. fauour with God, abounding with theſe earthly bleſſings. Pſal. 17. The men of this world, whoſe bellies thou filleſt and fatteſt with the hid treaſures of the earth. And on the contrarie, thoſe that hauehave greateſt ſtore of Grace, to hauehave a very ſmall pittance of Peace.
Firſt, For the godly, who hauing their part in Anſw. grace, hauehave alwayes in ſome meaſure their portion in peace alſo: for firſt, The end of all his afflictions, whereto they are diſpoſed, is peace. Pſal. 37. The end of the iuſt man is peace.
Secondly, He hath the peace of Securitie in his greateſt diſtreſſes. Pſal. 3. 6. I laid mee downe and ſlept, and roſe againe, becauſe thou, Lord, ſuſtaynedſt me: and Pſal. 4. 9. I will ſleepe in peace.
Thirdly, He hath the peace of Contentation, Grace ſupplying and ſweetning the want of Peace, and turning very Warre it ſelfe into Peace, darkneſſe into light to the godly, his heart is at reſt and at peace within it ſelfe.
There is no warring of the affections againſt God, whatſoeuer his outward eſtate is. Therefore, Pſal. 37. A little to the righteous, is more then great riches to the wicked: for, godlineſſe is great gayne, bringing contentation.
Secondly, For the wicked. It is farre otherwiſe with them in their peace, which being a graceleſſe peace, a peace not founded on grace, is in truth a peaceleſſe peace, for in the middeſt of their peace they want the peace of Securitie, their hearts tremble like an Aſpen leaſe, in feare of change; or if they hauehave ſecuritie, it is a preſumptuous and falſe ſecuritie; for when they crie, Peace, Peace, then is their deſtruction at hand, 1. Theſſ. 5. 3. And let their Peace be neuer ſo flouriſhing, yet ſtill want they the Peace of Contentation; they thinke all too little: if they had the whole World, with ALEXANDER, they would grieue there were no more for them to get. Againe, as the end of the godly mans Warfare is Peace, ſo the end of the wicked mans Peace, is Warfare, euen an eternall Warfare, and wreſtling with the anger of God in Hell. Therefore a ſound and ſafe Peace ariſeth onelyonly from the Grace of God. The Peace of the wicked deſerueth not the name of Peace: There is no Peace, ſayth my God, to the wicked, Eſa. 57.
Thus much for the things deſired. Now let vsus ſee from whom they are deſired: firſt, from God the Father; ſecondly, Chriſt Ieſus our Lord.
The Holy Ghoſt is not here excluded, though not named. But in all actions of God, reſpecting the creatures, when one Perſon is named, the reſt are to be included.
By God, being here oppoſed to Ieſus Chriſt, wee are to vnderſtand the firſt Perſon; who is called our Father, not onelyonly in regard of Creation, Luk. 3. ADAM the ſonne of God, Heb. 12. the Father of Spirits; but alſo, and eſpecially, of adoption in Chriſt: And that to this end, that as wee might hence aſſure our ſelues, that God will eueryevery way carrie himſelfe as a Father to vsus, ſo wee ſhould teach our ſelues the behauior and dutifull diſpoſition of good ſonnes towards him.
But here more ſpecially marke, what is the cauſe Doct. of Gods fauour, namely, God himſelfe. Grace, the fauour of God, be vntounto you, from God. It comes not then from any thing in our ſelues; from any fore-ſeene workes, or worthineſſe of ours. But of this more before.
The ſecond Author of this Grace and Peace, is IESVS CHRIST.
Firſt, He is the Author of Grace, of both degrees: of the firſt degree of Grace, as God; of the ſecond, onelyonly as God-man, as Mediatour.
Some of the Papiſts, who teach, That the Grace making vsus gracefull, is the gift of Regeneration in vsus, doe yet acknowledge the firſt degree of Gods fauour to be of himſelfe, who of his owne free fauour giues vsus this gift, whereby according to them he maketh vsus worthie of his fauour. But here we learne, that as the firſt degree of Gods fauour, ſo likewiſe the ſecond, is not of our ſelues. Firſt, the Apoſtle ſayth, Grace be to you from God. I, but they might ſay, How ſhould we come to be gracious in Gods eyes? PAVL therefore addes, as ſhewing the meritorious cauſe of Gods fauour, and from Ieſus Christ: He ſayes not, and from the habite of Regeneration.
CHRIST IESVS then is the Grace that makes vsus gracefull: Hee hath all the Grace of God; Hee is euen full of it, and of his fulneſſe wee receiue our ſhare of it. The fauour of God lights vponupon Chriſt, and then from him it is deriued to vsus. It is not any thing in thy ſelfe, that can draw the gracious eye of God towards thee. Saint PETER commands vsus to truſt perfectly in that grace which commends vsus to God, 1. Pet. 1. but wee may not truſt in a creature, as is any infuſed habit of grace. Therefore we muſt abandon all other things, and cleaue onelyonly to Chriſt, by whom onelyonly wee hauehave acceſſe to the Throne of Grace.
Secondly, he is the Author of Peace. Euen outward things themſelues come to vsus by Chriſt, wee loſt our right vntounto them in ADAM, and wee recouer it not but in Chriſt.
Firſt then we learne, that the true Chriſtian is the True Chriſtians only true ownersonly right owner of Peace. All others are but vſurpers, for theſe outward things are appendances of Chriſts righteouſneſſe, and are entayled thereto, Matth. 6. 33.
Secondly, we are taught to vſe all the bleſſings of How outward bleſſings muſt be vſed.this life, Chriſtianly, moderately, and thankfully, for they are purchaſed for vsus with no leſſe price then the bloud of Chriſt. And when we exceed in the vſe of any outward comfort, meate, drinke, ſport, &c. wee are iniurious to the bloud of Chriſt, as though, by it, were purchaſed for vsus a lawleſſe libertie, for licentiouſneſſe, wantonneſſe, and drunkenneſſe, &c. Chriſts bloud hath bought vsus right to the moderate vſe of all comforts: if we goe further, we goe beyond our right, and vſurpe vponupon the creature. This checketh thoſe that vſe vnlawfull recreations, or lawfull, vnlawfully: for our outward peace is to be receiued from Chriſt, as the Author thereof.
Oh that we could thinke of this, when the creatures preſent themſelues vntounto vsus, though not to keepe our ſelues wholly from the vſe of them, as DAVID did, from drinking that Water which his three Worthies brought him, becauſe it was the Water of Bloud; yet from the abuſe of them, in Gluttonie, Surfetting, and Drunkenneſſe, becauſe they are the bloud of Ieſus Chriſt! and by the eye of faith we muſt behold the bloud of Chriſt ſwimming in eueryevery diſh that comes to the table. This is the onelyonly ſawce to ſweeten our meat, and all other outward comforts whatſoeuer: for we may with good conſciences vſe them, when we can receiue them as fruits of the bloudſhed of Chriſt. And this is, of all others, the moſt effectuall retentiue from immoderate exceſſe & intemperancie, in the vſe of any creature, to conſider the deareneſſe of the price wherewith it was bought for vsus.
Thirdly, being in Chriſt, wee muſt comfort and content our ſelues in all eſtates; for hee is a Storehouſe and Treaſurie of all Grace and Peace to all that are his: Peace I leaue with you; my Peace I giuegive vntounto you, not as the world giueth it; let not your heart be troubled, nor feare, Iohn 14.
Chriſt Ieſus is deſcribed by the Title of his Lordſhip; Our Lord.
Where we are to learne, that Chriſt is a Ieſus to none, a diſpencer of Grace and Peace to none, but to thoſe to whom hee is a Lord. The world would hauehave him a IESVS, a Sauiour, but in no caſe a Lord. They will not beare the burden of his yoke, yet they will needes hauehave him beare the burden of their ſinnes. But till Chriſt be become our Lord, wee can hauehave no aſſurance hee is our Sauiour.
This I note the rather, becauſe euen at this time, when wee celebrate the memorie of our Sauiours Incarnation, wee moſt of all denie him the right of his Lordſhip, taking libertie to breake out into all outrage of ſinne.