Thomas Adams
Ver. 2.
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 Satis: 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. Psal 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; Verse 5. Let them all be confounded that hate Sion. Good men have ever used them: Boaz to the reapers, Ruth 2.4. The Lord be with you: and they answered him, The Lord blesse thee. A glorious Angell thus saluted Gideon. Iudge. 2.4. The Lord is with thee, thou mightie man of valour. An Archangell to a poore virgin; Luke 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 the 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. 1 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; Matth. 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; Matth. 10.12 When yee come into an house, salute it. But Saint Iohn forbiddeth the Elect Lady, to give some men the good speed. Ioh. 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. 2 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: but Eph. 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. 1 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; 2 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. Luke 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: Psal. 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; Matth. 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, 1 Cor. 7.40. I thinke also that I have the Spirit of God. Onely 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, Luke 2.10. Feare. not, for I bring you tidings of great joy that shall be to all people. Rom. 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, Esa 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. Zach. 1.11. Behold, the whole earth sitteth still, and is at rest: 1 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: Psal. 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 mercie, 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: mens 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 mercie: 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 mercie, 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. Rom. 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: Rom. 7.18. I know that in me (that is, in my flesh) dwelleth no good thing: but if there bee any good in mee, 1 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: Iohn 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 onely 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; Rom. 5.1. By whom we have accesse into this Grace wherein we stand; that is, the favour of God. It is his Ephes. 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 χάρις, these χαρίσματα. 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: Rom. 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. Vnder 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. Luke 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, and 2 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, for Ephes. 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. Vnder 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. Ephes. 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. Rom. 14.18. For the Kingdome of Heaven consists in righteousnesse, in peace, and joy of the Holy Ghost. Rom. 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. Psal. 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. Iudg 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. Rom. 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 Ghost Ioh. 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 a 2 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 onely 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 that Psal. 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, onely 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 onely Metum & noxam conscientiae pro foedere: The terrour and guilt of conscience for their combination. The Scripture tels us, that Psal. 85 10. Righteousnesse and Peace have kissed each other. Aug. Fiat justitia, & habebis pacem: Live righteously, and thou shalt have peace. Psal. 34.14. Depart from evill, doe good, seeke Peace, and pursue it: nay thou shalt not need to follow it, for it shall follow 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; Luke 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, 2 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 onely 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. Luk. 17.10. When wee have done all that is commanded us, we are not onely 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, 1 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, she Revel. 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 beat 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 the Psal. 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, but Matth. 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. Iohn 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, were Iohn 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 was Act. 7.55. full of the Holy Ghost: full? so was Christ onely. 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; Coloss. 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 of Iohn 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 onely 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, Iude 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: mouthes Rom. 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 here 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. Hos. 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; Heb. 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: Ezek. 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, Matth. 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; Mat. 25.30. Cast that unprofitable servant into outer darknesse. No, Revel. 22.11 but let him that is righteous, be righteous still: and let him that is holy, be more holy. Let us go Psal. 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. ἐν ἐπιγνώσει τοῦ θεοῦ. Which intends not Fevard 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 γνῶσις they understand such a knowledge of God, as was in the Philosophers, Poets, and Naturalists; Vi naturae congenita; acquired by the light of nature. Rom. 1.19. That which may be knowne of God, &c. But this ἐπίγνωσις 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. Ioh 17.3. This is eternall life to know God, and whom he hath send, Iesus CHRIST. Psal. 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 2 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. Matt 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 onely misericordem Patrem, 2 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 Him Eccles. 1.18. he that encreaseth knowledge, encreaseth his owne sorrow, his owne torment. Coloss. 2.3. In him are hid all the treasures of wisdome, and knowledge. By the Sonne is the Father knowne: Iohn 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 onely 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.
