salvation: But they that remain unholy | his Spirit. It is a most strange demonand disobedient, have as yet no evidence of stration, ab effectu reciproco, he called those this love; and therefore cannot, without vain he hath elected; he elected those he called. presumptions and self-delusion, judge thus Where this sanctifying Spirit is not, there of themselves, that they are within the pe- can be no persuasion of this eternal love of culiar love of God: But in this, let the God; they that are children of disobedience, righteous be glad, and let them shout for can conclude no otherwise of themselves but joy all that are upright in heart. that they are the children of wrath. Although from present unsanctification, a man cannot infer that he is not elected, for the decree may for part of a man's life run, as it were, under ground; yet this is sure, that that estate leads to death, and unless it be broken, will prove the black line of reprobation. A man hath no portion among the children of God, nor can read one word of comfort in all the promises that belong to them, while he remains unholy. Men may please themselves in profane scoffing at the Holy Spirit of grace; but let them withal know this, that that Holy Spirit they mock and despise, is that Spirit that seals men to the day of redemption, Eph. iv. 30. It is one main point in happiness, that he that is happy doth know, and judge himself to be so; this being the peculiar good of a reasonable creature, it is to be enjoyed in a reasonable way; it is not as the dull resting of a stone, or any other natural body in its natural place; but the knowledge and consideration of it, is the fruition of it, the very relishing and tasting its sweetness. The perfect blessedness of the saints is waiting them above: But even their present condition is truly happy, though incompletely, and but a small beginning of that which they expect; and this, their present happiness, is so much the greater, the more clear knowledge and firm persuasion they If any pretend they have the Spirit, and so have of it. It is one of the pleasant fruits turn away from the straight rule of the holy of the godly, to know the things that are Scriptures, they have a spirit indeed, but it freely given them of God, 1 Cor. ii. 12. is a fanatical spirit, the spirit of delusion and Therefore the apostle, to comfort his dispers-giddiness: But the Spirit of God, that leads ed brethren, sets before them a description his children in the way of truth, and is for of that excellent spiritual condition to which they are called. that purpose sent them from heaven to guide them thither, squares their thoughts and ways to that rule, whereof it is author, and that word, which was inspired by it, and sanctifies them to obedience: He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, 1 John ii. 4. Now this Spirit that sanctifieth, and sanctifieth to obedience, is within us, the evidence of our election, and earnest of our led by this Spirit, the apostle tells what is their condition, Rom. viii. 9, If any man have not the Spirit of Christ, he is none of his. If election, effectual calling, and salvation, be inseparably linked together; then by any one of them a man may hold upon all the rest, and may know that his hold is sure, and this is that way wherein we may attain, and ought to seek that comfortable assurance of the love of God. Therefore, make your calling sure, and by that your election; for that being done, this follows of itself. We are not to pry immediately into the decree, salvation. And whoso are not sanctified and but to read it in the performance. Though the mariner sees not the pole-star, yet the needle of the compass that points to it, tells him which way he sails: Thus the heart that is touched with the load-stone of Divine love, trembling with godly fear, and yet still looking towards God by fixed believing, points at the love of election, and tells the soul that its course is heavenward, towards the haven of eternal rest. He that loves, may be sure he was loved first; and he that chooses God for his delight and portion, may conclude confidently, that God hath chosen him to be one of those who shall enjoy him, and be happy in him for ever: For that our love, and electing of him, is but the return and repercussion of the beams of his love shining upon us. Let us not delude ourselves; this is a truth, if there be any in religion,—they that are not made saints in the estate of grace, shall never be saints in glory. The stones that are appointed for that glorious temple above, are hewn, and polished, and prepared for it here, as the stones were wrought and prepared in the mountains for building the temple of Jerusalem. This is God's order, Psalm lxxxiv. 11. He gives grace and glory: as moralists can tell us, that the way to the temple of ho nour is through the temple of virtue. They that think they are bound for heaven in the Find thou but within thee sanctifica- ways of sin, have either found a new way, tion by the Spirit, and this argues neces- untrodden by all that have gone thither, or sarily, both justification by the Son, and the will find themselves deceived in the end. election of God the Father: 1 John iv. 13, We need not then that poor shift for the Hereby know we that we dwell in him, pressing of holiness and obedience upon men, and he in us, because he has given us of to represent it to them as the meriting cause make it large in love and spiritual desires for others, especially their own flocks. Let us, 1. Consider the matter of the apostle's desire for them, grace and peace. 2. The measure of it, that it may be multis plied. of salvation. This is not at all to the pur- Grace unto you, and peace be multiplied.]| It hath always been a civil custom among men, to season their intercourse with good wishes one for another; this the apostles use in their epistles, in a spiritual divine way, suitable to their holy writings. It well becomes the messengers of grace and peace to wish both, and to make their salutation conform to the main scope and subject of their discourse. The Hebrew word of salutation we have here, peace; and that which is the spring both of this and all good things in the other word of salutation used by the Greeks, grace. All right rejoicing, and prosperity, and happiness, flows from this source, and from this alone, and is sought elsewhere in vain. 1st, The matter of the apostle's desire, grace. We need not make a noise with the many school distinctions of grace, and describe in what sense it is here to be taken; for no doubt it is all saving grace to those dispersed brethren, so that in the largest notion that it can have that way, we may safe What are preventing grace, assisting grace, working and co-working grace, as we may admit these differences in a sound sense, but divers names of the same effectual saving grace, in relation to our different estate ? as the same sea receives different names from the different parts of the shore it beats upon. First, it prevents and works; then it assists and prosecutes what he hath wrought: He worketh in us to will and to do. But the whole sense of saving grace, I conceive, is comprehended in these two: 1. Grace in the fountain, that is, the peculiar love and favour of God. 2. In the streams, the fruits of this love: for it is not an empty, but a most rich and liberal love, vix. all the graces and spiritual blessings of God, bestowed upon them whom he hath freely chosen. The In general, this is the character of a love of God in itself can neither diminish Christian spirit, to have a heart filled with nor increase, but it is multiplied, or abounds blessing, with this sweet good-will and good- in the manifestation and effects of it; so wishing to all, especially to those that are then, to desire grace to be multiplied to them, their brethren in the same profession of re- is to wish to them the living spring of it, ligion. And this charity is a precious balm, that love that cannot be exhausted, but is diffusing itself in the wise and seasonable ex-ever flowing forth, and instead of abating, pressions of it upon fit occasions; and those expressions must be cordial and sincere, not like that you call court holy water, in which there is nothing else but falsehood, or vanity at the best. This manifests men to be the sons of blessing, and of the ever-blessed God the Father of all blessing, when in his name they bless one another: Yea, our Saviour's rule goes higher, to bless those that curse them, and urges it by that relation to God as their Father, that in this they may resemble him: That ye may be the child-most respected employments of the world, so ren of your Father which is in heaven. But in a more eminent way, it is the duty of pastors to bless their people, not only by their public and solemn benediction, but by daily and instant prayers for them in secret. And the great Father who seeth in secret will reward them openly. They are to be ever both endeavouring and wishing their increase of knowledge and all spiritual grace, in which they have St. Paul a frequent pattern. They that are messengers of this grace, if they have experience of it, it is the oil of gladness that will dilate their heart, and makes each day richer than another. And this is that which should be the top and sum of Christian desires, to have, or want any other thing indifferently; but to be resolved and resolute in this, to seek a share in this grace, the free love of God, and the sure evidences of it within you, the fruit of holiness and the grace of his Spirit. But the most of us are otherwise taken up: We will not be convinced how basely and foolishly we are busied, though in the best and long as we neglect our noblest trade of growing rich in grace, and the comfortable enjoyment of the love of God. Our Saviour tells us of one thing needful, importing that all other things are comparatively unneces sary, by-works, and mere impertinencies; and yet in these we lavish out our short and uncertain time, we let the other stand by till we find leisure. Men who are altogether profane, think not on it at all; some others possibly deceive themselves thus, and say, When I have done with such a business in which I am engaged, then I will sit down seriously to this, and bestow more time and that she may be free from dissensions and divisions.. pains on these things that are undeniably greater and better, and more worthy of it. But this is a slight that is in danger to un- These readily arise more or less, as we see do us: What if we attain not to the end in all times, and haunt religion, and the reof that business, but end ourselves before it? formation of it, as a malus genius. St. Paul or if we do not, yet some other business may had this to say to his Corinthians, though he step in after that. Oh then, say we, that had given them this testimony, that they were must be despatched also. Thus, by such de-enriched in all utterance and knowledge, and lays, we lose the present opportunity, and in were wanting in no gift, 1 Cor. i. 5, yet prethe end our own souls. sently after, ver. 11, I hear that there are The Oh! be persuaded it deserves your dili-divisions and contentions among you. gence, and that without delay, to seek somewhat that may be constant enough to abide with you, and strong enough to uphold you in all conditions, and that is alone this free grace and love of God. While many say, Who will shew us any good? set you in with David in his choice, Lord, lift thou up the light of thy countenance upon me, and this shall rejoice my heart more than the abundance of corn and wine, Psal. iv. 6, 7. This is that light that can break into the darkest dungeons, from which all other lights and comforts are shut out; and without this, all other enjoyments are, what the world would be without the sun, nothing but darkness. Happy they who have this light of Divine favour and grace shining into their souls; for by it they shall be led to that city, where the sun and the moon are needless; for the glory of God doth lighten it, and the Lamb is the light thereof, Rev. xxi. 23. Godliness is profitable for all things, saith the apostle, having the promises of this life and that which is to come; all other blessings are the attendants of grace, and follow upon it. This blessing that the apostle here, and also St. Paul in his epistles, joins with grace, was with the Jews of so large a sense, as to comprehend all that they could desire; when they wished peace, they meant all kind of good, all welfare and prosperity. And thus we may take it here for all kind of peace; yea, and for all other blessings, but especially that spiritual peace, which is the proper fruit of grace, and doth so intrinsically flow from it. enemy had done this, as our Saviour speaks; and this enemy is no fool, for, by Divine permission, he works to his own end very wisely: For there is not one thing that doth on all hands choke the seed of religion so much, as thorny debates and differences about itself. So in succeeding ages, and at the breaking forth of the light in Germany in Luther's time, multitudes of sects arose. Profane men do not only stumble, but fall and break their necks upon these divisions. We see, think they, and some of them possibly say it out, that they who mind religion most, cannot agree upon it; our easiest way is, not to embroil ourselves, nor at all to be troubled with the business. Many are of Gallio's temper, they will care for none of those things. Thus these offences prove a mischief to the profane world, as our Saviour says, Woe to the world because of offences. We may and ought to wish to the church of God outward blessings, and particularly outward peace, as one of the greatest, so one of the most valuable favours of God: Thus prayed the Psalmist, (Psal. cxxii. 7.) Peace be within thy walls, and prosperity within thy palaces. Then the erring side, that is taken with new opinions and fancies, are altogether taken up with them, their main thoughts spent upon them; and thus the sap is drawn from that which should nourish and prosper in their hearts, sanctified useful knowledge, and saving grace. The other are as weeds, that divert the nourishment in gardens from the plants and flowers: And certainly these weeds, viz. men's own conceits, cannot but grow more with them, when they give way to them, than solid religion doth; for their hearts, as one said of the earth, are mother to those, and but stepmother to this. It is also a loss even to those that oppose errors and divisions, that they are forced to be busied that way: For the wisest and godliest of them find, and such are sensible of it, that disputes in religion are no friends to that which is far sweeter in it; but hinders and abates it, viz. these pious and devout thoughts, that are both the more useful, and truly delightful. But that Wisdom that doth what he will, by what means he will, and works one con- As peace is a choice blessing, so this is trariety out of another, brings light out of the choicest peace, and is the peculiar insedarkness, good out of evil, can and doth turn parable effect of this grace with which it is tears and troubles to the advantage of his here jointly wished, grace and peace; the church: but certainly in itself, peace is more flower of peace growing upon the root of suitable to its increase, and, if not abused, grace. This spiritual peace hath two things proves so too. As in the apostolic times, it in it. 1. Reconciliation with God. 2. is said, The church had peace and increased exceedingly, Acts ix. 31, we ought also to wish for ecclesiastical peace to the church, Tranquillity of spirit. The quarrel and matter of enmity, you know, betwixt God and man, is the rebellion, the sin of man; and he being naturally altogether sinful, there can proceed nothing from him, but what foments and increases the hostility. It is grace alone, the most free grace of God, that contrives, and offers, and makes the peace, else it had never been; we had universally perished without it. Now in this is the wonder of Divine grace, that the Almighty God seeks agreement, and entreats for it, with sinful clay, which he could wholly destroy in a moment. Jesus Christ the Mediator and purchaser of this peace, bought it with his blood, killed the enmity by his own death, Eph. ii. 15. And therefore the tenor of it in the Gospel runs still in his name, Rom. v. 1, We have peace with God through Jesus Christ our Lord; and St. Paul expresses it in his salutations, that are the same with this, Grace and peace from God the Father, and our Lord Jesus Christ. As the free love and grace of God appointed this means and way of our peace, and offered it; so the same grace applies it, and makes it ours, and gives us faith to apprehend it. And from our sense of this peace, or reconcilement with God, arises that which is our inward peace, a calm and quiet temper of mind. This peace that we have with God in Christ, is inviolable: But because the sense and persuasion of it may be interrupted, the soul that is truly at peace with God, may for a time be disquieted in itself, through weakness of faith, or the strength of temptation, or the darkness of desertion, losing sight of that grace, that love and light of God's countenance, on which its tranquillity and joy depends: "Thou hidest thy face," saith David, "and I was troubled." But when these eclipses are over, the soul is revived with new consolation, as the face of 'the earth is renewed, and made to smile with the return of the sun in the spring; and this ought always to uphold Christians in the saddest times, viz. that the grace and love of God towards them, depends not on their sense, nor upon any thing in them, but is still in itself incapable of the smallest alteration. It is natural to men to desire their own peace, the quietness and contentment of their minds: But most men miss the way to it, and therefore find it not; for there is no way to it indeed, but this one, wherein few seek it, viz. reconcilement and peace with God. The persuasion of that alone makes the mind clear and serene, like your fairest summer days: "My peace I give you," saith Christ, "not as the world. Let not your hearts be troubled." All the peace and favour of the world cannot calm a troubled heart; but where this peace is that Christ gives, all the trouble and disquiet of the world cannot disturb it: "When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only." See also for this, Psal. xlvi. cxxiii. All outward distress to a mind thus at peace, is but as the rattling of the hail upon the tiles, to him that sits within the house at a sumptuous feast. A good conscience is called so, and with an advantage that no other feast can have, nor could men endure it. A few hours of feasting will weary the most professed epicure; but a conscience thus at peace is a continual feast, with continual unwearied delight. What makes the world take up such a prejudice against religion, as a sour unpleasant thing? They see the afflictions and griefs of Christians; but they do not see their joys, the inward pleasure of mind that they can possess in a very hard estate. Have you not tried other ways enough? Hath not he tried them that had more ability and skill for it than you, and found them not only vanity, but vexation of spirit? If you have any belief of holy truth, put but this once upon the trial, seek peace in the way of grace. This inward peace is too precious a liquor to be poured into a filthy vessel. A holy heart, that gladly entertains grace, shall find, that it and peace cannot dwell asunder. An ungodly man may sleep to death in the lethargy of carnal presumption and impenitency; but a true lively solid peace he cannot have: There is no peace to the wicked, saith my God, Isa. lvii. 21. And if he say there is none, speak peace who will, if all the world with one voice would speak it, it shall prove none. 2dly, Consider the measure of the apostle's desire for his scattered brethren, that this grace and peace may be multiplied. This the apostle wishes for them, knowing the imperfection of the graces, and peace of the saints while they are here below; and this they themselves, in sense of that imperfection, ardently desire. They that have tasted the sweetness of this grace and peace call incessantly for more. This is a disease in earthly desires, and a disease incurable by all these things desired; there is no satisfaction attainable by them: But this avarice of spiritual things is a virtue, and by our Saviour is called blessedness, because it tends to fulness and satisfaction. Blessed are they that hunger and thirst after righteousness, for they shall be filled, Matt. v. 6. VER. 3. Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, VER. 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. IT is a cold lifeless thing to speak of spi ritual things upon mere report: but they that speak of them, as their own, as having share and interest in them, and some experience of their sweetness, their discourse of them is enlivened with firm belief, and ardent affection; they cannot mention them, but their hearts are straight taken with such gladness, as they are forced to vent in praises. Thus our apostle here, and St. Paul, Eph. i. and often elsewhere, when they considered these things wherewith they were about to comfort the godly, to whom they wrote, they were suddenly elevated with the joy of them, and broke forth into thanksgiving; so teaching us, by their example, what real joy there is in the consolations of the Gospel, and what praise is due from all the saints to the God of those consolations. This is such an inheritance that the very thoughts and hopes of it are able to sweeten the greatest griefs and afflictions. What then shall the possession of it be, wherein there shall be no rupture, nor the least drop of any grief at all? The main subject of these verses is, that which is the main comfort that supports the spirits of the godly in all conditions. 1st, Their after inheritance in ver. 4. 2dly, Their present title to it, and assured hope of it, ver. 3. 3dly, The immediate cause of both assigned, viz. Jesus Christ. 4thly, All this derived from the free mercy of God, as the first and highest cause, and returned to his present glory, as the last and highest end of it. For the first, the inheritance.] But because the fourth verse which describes it, is linked with the subsequent, we will not go so far off to return back again, but first speak to this third verse, and in it, Consider, 1. Their title to this inheritance, Begotten again: 2. Their assurance of it, viz. a holy or lively hope. children of an immortal Father, and so entitled to an inheritance of immortality: If children, then heirs, heirs of God. This sonship is by adoption in Christ, therefore it is added, joint heirs with Christ, Rom. viii. 17. We adopted, and he the only-begotten Son of God, by an eternal ineffable generation. And yet this our adoption is not a mere extrinsical denomination, as is adoption amongst men; but accompanied with a real change in those that are adopted, a new nature and spirit infused into them; by reason of which, as they are adopted to this their inheritance in Christ, they are likewise begotten of God, and born again to it, by the supernatural work of regeneration. They are like their heavenly Father, they have his image renewed on their souls, and their Father's spirit. They have, and are acted, and led by it. This is that great mystery of the kingdom of God, and that puzzled Nicodemus; it was darkness to him at first, till he was instructed in that night, under the covert whereof he came to Christ. Nature cannot conceive of any generation or birth, but that which is within its own compass; only they that are partakers of this spiritual birth, understand what it means; to others it is a riddle, an unsavoury, unpleasant subject. It is sometimes ascribed to the subordinate means, to baptism, called therefore the laver of regeneration, Tit. iii. 5. To the word of God, Jam. i. 18. It is that immortal seed, whereby we are born again, by the ministry of this Word, and the seals of it, as 1 Cor. iv. 15, "For though you have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the Gospel." As also, Gal. iv. 19. But all those have their vigour and efficacy in this great work from the Father of spirits, who is their Father in their first creation and infusion, and in this their regeneration, which is a new and second creation, 2 Cor. v. 17, "If any man be in Christ, he is a new creature." Divines have reason to infer from the nature of conversion thus expressed, that man doth not bring any thing to this work himself. It is true he hath a will, as his natural faculty; but that this will embraces the offer of grace, and turns to him that offers it, is from renewing grace, that sweetly and yet strongly, strongly and yet sweetly, inclines it. The title that the saints have to their rich inheritance is of the validest and most unquestionable kind, viz. by birth. Not by their first natural birth: By it we are all born to an inheritance indeed; but we find what it is, Eph. ii. 3, Children of wrath, heirs apparent of eternal flames. It is an everlasting inheritance too, but so much the more fearful, being of everlasting misery, or, so to speak, of immortal death, and we are made sure to it; they who remain in that condition cannot lose their right, although they gladly would escape it, they shall be forced to enter possession. But it is by a new and supernatural birth, that men are both freed from their engagement to that 1. Nature cannot raise itself to this, more woeful inheritance, and invested into the than a man can give natural being to himrights of this other, here mentioned, as full self. 2. It is not a superficial change, it is of happiness as the former is miserable: a new life and being. A moral man, in his therefore are they said here to be begotten changes and reformations of himself, is still again to that lively hope. God, the Father the same man. Though he reform so far, of our Lord Jesus Christ, hath begotten us as men, in their ordinary phrase call him, again. And thus are the regenerate, the quite another man; yet in truth, till he be |