1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, to obedience, and sprinkling of the blood of Jesus Christ.
In this verse we have their condition, and causes of it, their condition, sanctified, and justified, the former expressed by obedience, the latter, by sprinkling of the blood of Christ. The causes, 1 eternal election. 2. The execution of that decree, their effectual calling, which (I conceive) is meant by election here, the selecting them out of the world, and joining them to the fellowship of the children of God, so John 15:19. The former, election, particularly ascribed to God the Father, the latter to the Holy Spirit, and the blood of Jesus Christ the Son of God is here the cause of their justification, and so the whole Trinity concurring, dignify them with this their spiritual and happy estate.
First, I shall discourse of these separately, and then of their connection. 1. Of the state itself, and first of justification, though named last.
This sprinkling has respect to the rite of the legal purification by the sprinkling of blood, and that appositely, for these rites of sprinkling and blood, did all point out this blood, and this sprinkling, and exhibited this true ransom of souls which was only shadowed by them.
As the use and end of sprinkling was purification and expiation, because sin merited death, and that the pollutions and stains of human nature was by sin, such is the pollution, that it can be no manner of way washed off, but by blood (Hebrews 9:22). Neither is there any blood able to purge from sin, except the most precious blood of Jesus Christ, which is called the blood of God (Acts 20:28).
That the stain of sin can only be washed off by blood, intimates, that it merits death, and that no blood, but that of the Son of God, can do it, intimates, that this stain merits eternal death, and it had been our portion, except the death of the eternal Lord of life had freed us from it.
Filthiness needs sprinkling, guiltiness (such as deserves death) needs sprinkling of blood, and the death it deserves being everlasting death, the blood must be the blood of Christ. The eternal Lord of life, dying to free us from the sentence of death.
The soul (as the body) has its life, its health, its purity, and the contrary of these, its death, diseases, deformities, and impurity, which belong to it as to their first subject, and to the body by participation.
The soul and body of all mankind is stained by the pollution of sin; the impure leprosy of the soul, is not a spot outwardly; but wholly inward, hence as the corporal leprosy was purified by the sprinkling of blood, so is this. Then by reflecting, we see how all this that the Apostle Saint Peter expresses, is necessary to justification. 1. Christ the Mediator between God and man, is God and man. 2. A Mediator not only interceding, but also satisfying (Ephesians 2:16). 3. This satisfaction does not reconcile us unless it be applied. Therefore there is not only mention of blood, but the sprinkling of it, the Spirit by faith sprinkles the soul as with hyssop, wherewith the sprinkling was made, this is it of which the Prophet speaks (Isaiah 52:15): So shall he sprinkle many nations. And which the Apostle to the Hebrews prefers above all legal sprinklings (Hebrews 9:12-14), both as to its duration, and as to the excellency of its effects.
Men are not easily convinced and persuaded of the deep stain of sin, and that no other laver can fetch it out, but the sprinkling of the blood of Jesus Christ. Some that have moral resolutions of amendment, dislike at least gross sins, and purpose to avoid them, and it is to them cleanness enough to reform in those things; but they consider not, what becomes of the guiltiness they have contracted already, and how that shall be purged, how their natural pollution shall be taken away; be not deceived in this, it is not a vanishing sigh, or a light word, or a wish of, God forgive me, no, nor the highest current of repentance, nor that which is the truest evidence of repentance, amendment. It is none of these that purifies in the sight of God and expiates wrath, they are all imperfect and stained themselves, cannot stand and answer for themselves, much less be of value to counterpoise their former guilt of sin, the very tears of the purest repentance, unless they be sprinkled with this blood, are impure, all our washings without this, are but washings of the Blackamoor, it is labour in vain (Jeremiah 2:22; Job 9:30-31). There is none truly purged by the blood of Christ, that do not endeavour purity of heart and conversation; but yet it is the blood of Christ by which they are all fair, and there is no spot in them, here it is said, elect to obedience, but because that obedience is not perfect, there must be sprinkling of the blood too. There is nothing in religion further out of nature's reach, and out of its liking and believing, than the doctrine of redemption by a Savior, and a crucified Savior, by Christ, and by his blood, first shed on the Cross in his suffering, and then sprinkled on the soul by his Spirit. It is easier to make men sensible of the necessity of repentance, and amendment of life (though that is very difficult) than of this purging by the sprinkling of this precious blood. Did we see how needful Christ is to us, we would esteem and love him more.
'Tis not by the hearing of Christ, and of his blood in the doctrine of the Gospel, 'tis not by the sprinkling of water, even that water that is the sign of this blood, without the blood itself, and the sprinkling of it. Many are present where it is sprinkled, and yet have no portion in it. Look to this, that this blood be sprinkled on your souls, that the destroying Angel may pass by you. There is a generation (not some few, but a generation) deceived in this, they are their own deceivers, pure in their own eyes (Proverbs 30:12). How earnestly does David pray wash me, Purge me with hyssop. Though bathed in tears (Psalm 6:6), that satisfied not — wash me. This is the honorable condition of the saints, that they are purified and consecrated to God by this sprinkling, yea have on long white robes washed in the blood of the Lamb. There is mention indeed of great tribulation, but there is a double comfort joined with it. 1. They come out of it, that tribulation has an end. And 2. They pass from that to glory; for they have on the robe of candidates, long white robes washed in the blood of the Lamb, washed white in blood. As for this blood, 'tis nothing but purity and spotlessness, being stained with no sin, and besides, has that virtue to take away the stain of sin where 'tis sprinkled. My Well-beloved is white and ruddy, says the Spouse, thus in his death, ruddy by bloodshed, white by innocence, and purity of that blood.
Shall they then that are purged by this blood return to live among the swine, and tumble with them in the puddle — what gross injury is this to themselves, and to that blood by which they were cleansed. They that are chosen to this sprinkling, are likewise chosen to obedience, this blood purifies the heart, yea, this blood purges our consciences from dead works to serve the living God (Hebrews 9:14).
To Obedience] 'Tis easily understood to whom, when obedience to God is expressed by the simple absolute name of Obedience, it teaches us, that to him alone belongs absolute and unlimited obedience, all obedience by all creatures. And 'tis the shame and misery of man that he has departed from this obedience, that we are become sons of disobedience. But grace renewing the hearts of believers, changes their natures, and so their names, and makes them children of obedience, as afterwards in this chapter. This obedience consists, as in the receiving Christ as our Redeemer, so also at the same time, as our Lord, or King, an entire rendering up of the whole man to his obedience. This obedience then of the only begotten Jesus Christ may well be understood not as his actively, as Beza, but objectively, as (2 Corinthians 10:5). I think here 'tis contained, indeed chiefly understood, to signify that obedience which the Apostle to the Romans calls the obedience of faith, by which the doctrine of Christ is received, and so Christ himself, which unites the believing soul to Christ. He sprinkles it with his blood to the remission of sin, and is the root and spring of all future obedience in the Christian life.
By obedience, sanctification is here intimated; it signifies then, both habitual, and active obedience, renovation of heart, and conformity to the divine will. The mind is illuminated by the Holy Ghost to know and believe the divine will, indeed this faith is the great and chief part of obedience (Romans 1:8). The truth of the doctrine is first impressed on the mind, hence flows out pleasant obedience, and full of love. Hence all the affections, and the whole body with its members learn to give a willing obedience and submit to God, whereas before they resisted him being under the standard of Satan.
This obedience, though imperfect, yet has a certain (if I may so say) imperfect perfection. Its universal three ways: 1. in the subject, 2. in the object, 3. in the duration — the whole man subjected to the whole law, and that constantly, and perseveringly.
The first universality is the cause of the other, because it's not in the tongue alone, or in the hand, etc., but has its root in the heart. Therefore it does not wither as the grass, or flower lying on the surface of the earth, but it flourishes because rooted. And therefore it embraces the whole law, because it arises from a reverence it has for the lawgiver himself. Reverence I say, but tempered with love, hence it accounts no law nor command little, or of small value which is from God, because he is great and highly esteemed by the pious heart. No command hard, (though contrary to the flesh) because all things are easy to love; there is the same authority in all, as Saint James divinely argues. And this authority is the golden chain of all the commandments, which if broken in any link all falls to pieces.
That this threefold perfection of obedience is not a picture drawn by fancy, is evident in David (Psalm 119), where he subjects himself to the whole law. His feet, verse 105; his mouth, verse 13; his heart, verse 11; the whole tenor of his life, verse 24. He subjects himself to the whole law, verse 6, and he professes his constancy therein, in verse 16 and 33: teach me the way of your statutes and I shall keep it to the end.
According to the foreknowledge of God the Father,] The exactest knowledge of things is to know them in their causes. It is then an excellent thing, and worthy of their endeavors that are most desirous of knowledge, to know the best things in their highest causes. And the happiest way of this knowledge is, to possess those things, and to know them in experience. To such the Apostle here speaks, and sets before them the excellency of their spiritual condition, and leads them to the causes of it.
Their estate is, that they are sanctified, and justified; the nearest cause of both these is Jesus Christ, he is made to them both righteousness and sanctification. The sprinkling of his blood purifies them from guiltiness, and quickens them to obedience.
Now there follows to consider the appropriating, or applying cause — the Holy, and holy-making, or sanctifying Spirit, the author of their selecting from the world, and effectual calling to grace.
The source of all, the appointing, or decreeing cause, is God the Father, for though they all work equally in all, yet in order of working, we are taught thus to distinguish. And particularly, to ascribe the first work of eternal election to the first Person of the blessed Trinity.
In, or through sanctification,] for to render it "elect to the sanctification" is strained: so then I conceive this election is their effectual calling, which is by the working of the Holy Spirit. [reconstructed: 1 Corinthians 1:26-28], where vocation and election are used in the same sense. You see your calling, brethren, how that not many wise after the flesh, etc. but God has chosen the foolish things of the world to condemn the wise — it is the first act of the decree of election, the beginning of its performance in these that are elected, and it is in itself a real separating of men from the profane and miserable condition of the world, and an appropriating and consecrating of a man to God, and therefore both in regard of its relation to election, and in regard of its own nature, it well bears that name. (Romans 8:28-30), (Acts 2:47) and (Acts 13:48), (John 15:19).
Sanctification in a narrower sense, as distinguished from justification, signifies the inherent holiness of a Christian, or his inclination and enablement to obedience mentioned in this verse: but it is here more large and so extends with the whole work of renovation. And it is the severing and separating of men to God, by his Holy Spirit, drawing them to him, and so it comprehends justification (as here) and the first working of faith by which the soul is justified, through its apprehending and applying the righteousness of Jesus Christ.
Of the spirit,] The Word calls men externally, and by that external calling prevails with many to an external receiving and professing of religion, but if it be left alone it goes no further — it is indeed the means of sanctification and effectual calling (John 17:17): "Sanctify them through your truth." But this it does when the Spirit that speaks in the Word works in the heart, and causes it to hear and obey. The spirit or soul of a man is the chief and first subject of this work, and it is but slight false work that begins not there, but the Spirit here is rather to be taken for the Spirit of God the efficient, than the spirit of man the subject of this sanctification. And therefore our Savior in that place prays to the Father, that he would sanctify his own by that truth, and this he does by the concurrence of his Spirit with that word of truth, which is the life and vigor of it, and makes it prove the power of God to salvation to them that believe. It is a fit means in itself, but it is then a prevailing means when the Spirit of God brings it in to the heart. It is a sword, and sharper than a two-edged sword, fit to divide, yes even to the dividing of soul and spirit. But this it does not without it be in the Spirit's hand, and he applies it to this cutting and dividing. The Word calls, but the Spirit draws, not severed from that Word, but working in it, and by it.
It is a very difficult work to draw a soul out of the hands and strong chains of Satan, and out of the pleasing entanglements of the world, and out of its own natural perverseness to yield up itself to God, to deny itself, and live to him, and in so doing to run against the main stream and the current of the ungodly world without, and corruption within.
The strongest rhetoric, the most moving and persuasive way of discourse, is all too weak — the tongue of men and angels cannot prevail with the soul to free itself and shake off all that detains it. Although it be convinced of the truth of those things that are represented to it, yet still it can and will hold out against it, and say, non persuadebis etiamsi persuaseris.
The hand of man is too weak to pluck any soul out of the crowd of the world, and set it in among the select number of believers. Only the Father of Spirits has absolute command of spirits, namely the souls of men, to work on them as he pleases, and where he will. This powerful, this sanctifying Spirit knows no resistance, works sweetly, and yet strongly; it can come in to the heart, whereas all other speakers are forced to stand without. That still voice within persuades more than all the loud crying without, as he that is within the house, though he speak low, is better heard and understood than he that shouts without doors.
When the Lord himself speaks by this his Spirit to a man, selecting and calling him out of the lost world, he can no more disobey than Abraham did when the Lord spoke to him after an extraordinary manner to depart from his own country and kindred (Genesis 12:4): Abraham departed as the Lord had spoken to him. There is a secret but very powerful virtue in a word, or look, or touch of this Spirit upon the soul, by which it is forced — not with a harsh but a pleasing violence — and cannot choose but follow it, not unlike that of Elijah's mantle upon Elisha (1 Kings 19:19). How easily did the disciples forsake their callings and dwellings to follow Christ.
The Spirit of God draws a man out of the world by a sanctified light sent into his mind, discovering to him: 1. How base and false the sweetness of sin is that withholds men and amuses them, that they return not, and how true and sad the bitterness is that will follow upon it. 2. Setting before his eyes the free and happy condition, the glorious liberty of the sons of God, the riches of their present enjoyment, and their far larger and assured hopes for afterwards. 3. Making the beauty of Jesus Christ visible to the soul, which straightway takes it so, that it cannot be stayed from coming to him: though its most beloved friends, most beloved sins lie in the way and hang about it and cry, "Will you leave us so?" It will tread upon all to come within the embracements of Jesus Christ, and say with Saint Paul, I was not disobedient to, or unpersuaded by the heavenly vision.
It is no wonder that the godly are by some called singular and precise — they are so: singular, a few selected ones picked out by God's own hand for himself (Psalm 4:3): "Know that the Lord has set apart him that is godly for himself." Therefore says our Savior, "The world hates you because I have chosen you out of the world." For the world lies in unholiness and wickedness, is buried in it. And as living men can have no pleasure among the dead, neither can these elected ones among the ungodly; they walk in the world as warily as a man or woman neatly appareled would do among a multitude that are all sullied and bemired.
Endeavour to have this sanctifying spirit in yourselves, pray much for it, for his promise is given to us, that he will give this Holy Spirit to them that ask it, and shall we be such fools as to want it, for want of asking. When we find heavy setters on our souls and much weakness, indeed aversion to follow the voice of God calling us to his obedience, then pray with the Spouse, Draw me. She cannot go nor stir without that drawing, and yet with it, not only goes but runs. We will run after you.
Think it not enough you hear the word and use the outward ordinances of God and profess his Name, for many are thus called, and yet but a few of them are chosen. There is but a small part of the world outwardly called in comparison of the rest that is not so, and yet the number of true elect is so small that it gives the number of these that are called the name of many. They that are in the visible church, and partake of external vocation are but like a large list of names (as in civil elections is usual) out of which a small number is chosen to the dignity of true Christians, and invested into their privilege. Some men in nomination to offices or employments think it a worse disappointment and disgrace to have been in the list, and yet not chosen, than if their names had not been mentioned at all. Certainly it is a greater unhappiness to have been not far from the kingdom of God (as our Saviour speaks) and miss of it, than still to have remained in the furthest distance, to have been at the mouth of the haven (the fair havens indeed) and yet driven back and shipwrecked. Your labour is most preposterous; you seek to ascertain and make sure things that cannot be made sure, and that which is both more worth and may be made surer than them all, you will not endeavour to make sure. Listen to the Apostle's advice, and at length set to this in earnest, to make your calling and election sure. Make sure this election as it is here (for that is the order) — your effectual calling sure — and that will bring with it assurance of the other, the eternal election and love of God towards you, which follows to be considered.
According to the foreknowledge of God the Father.] Known to God are all his works from the beginning, says the Apostle James (Acts 15:18). He sees all things from the beginning of time to the end of it and beyond to all eternity, and from all eternity he did foresee them. But this foreknowledge here is peculiar to the elect. Verba sensus in sacra scriptura connotant affectus, as the Rabbins remark, so in man (Psalm 66), if I see iniquity, and in God (Psalm 1; Amos 3:2), and in that speech of our Saviour, relating it as the terrible doom of reprobates at the last day: Depart, etc., I know you not, I never knew you. So Saint Paul (Romans 7:15), and Beza observes that the Greek is by the Greeks sometimes taken for decernere, judicare; thus some speak, to cognoscere upon a business. So then this foreknowledge is no other but that eternal love of God, or decree of election by which some are appointed to life, and being foreknown or elected to that end, they are predestinated to the way to it (Romans 8:29).
It is most vain to imagine a foresight of faith in men and in the view of that, as the condition of election itself, to have chosen them. For first, nothing at all is futurum, or can have that imagined futurition, so to speak, but as it is, and because it is decreed by God to be; and therefore as before the Apostle Saint James says known to God are all his own works, therefore because his works in time, and his purpose from eternity. Second, it is most absurd to give any reason of divine will without himself. Third, this easily solves all that difficulty that the Apostle speaks of, and yet he never thought of such a solution but runs high for an answer, not to satisfy caviling reason, but to silence it, and stop its mouth. For thus the Apostle argues (Romans 9:19-20): You will say then to me, why does he yet find fault, for who has resisted his will? No, but O man, who are you that replies against God? Who can conceive from where this should be, that any man should believe unless it be given him of God, and if given him, then it was his purpose to give it him, and if so, then it is evident that he had a purpose to save him, and for that end he gives faith, not therefore purposes to save, because man shall believe. Fourth, this seems contrary to these Scriptures where they speak of the subordination, or rather coordination of those two, as here: foreknown and elect, not because of obedience, or sprinkling, or any such thing, but to obedience and sprinkling, which is by faith. So he predestinated, not because he foresaw men would be conformed to Christ, but that they might be so, as (Romans 8:29): For whom he did foreknow, he also did predestinate. And the same order (Acts 2:47): And the Lord added to the church daily such as should be saved. And (Acts 13:48): And as many as were ordained to eternal life believed.
This foreknowledge then is his eternal and unchangeable love, and that thus he chooses some and rejects others is for that great end, to manifest and magnify his mercy and justice. But why he appointed this man for the one, and the other for the other, made Peter a vessel of this mercy, and Judas of wrath — this is even so because it seemed good to him. This, if it be harsh, yet is Apostolic doctrine: Does not the potter (says Saint Paul) have power over the same lump to make one vessel to honor, and another to dishonor? This deep we must admire, and always in considering it, close with this: O the depth of the riches, both of the wisdom and knowledge of God.
Now the connection of these, we are, for our profit to take notice of, that effectual calling is inseparably tied to this eternal foreknowledge or election on the one side, and salvation on the other. These two links of the chain are up in heaven in God's own hand, but this middle one is let down to earth, into the hearts of his children, and they laying hold on it, has sure hold on the other two, for no power can sever them, and therefore the reading the characters of God's image in their own souls, those are the counterpart of the golden characters of his love, in which their names are written in the book of life. Their believing writes their names under the promises of the revealed book of life, the Scriptures, and so ascertains them that the same names are in the secret book of life that God has by himself from eternity. So finding the stream of grace in their hearts, though they see not the fountain from where it flows, nor the ocean into which it returns, yet they know that it has its source, and shall return to that ocean which arises from their eternal election, and salvation, and shall empty itself into eternity of happiness.
Hence much joy arises to the believer, this tie indissoluble, as the agents are the Father, the Son, and the Spirit. So election, and vocation, and sanctification, and justification, and glory, and therefore in all conditions they may from the sense of the working of the Spirit in them, look back to that election, and forward to that salvation; but they that remain unholy and disobedient have as yet no evidence of this love, and therefore cannot without vain presumptions and self delusion, judge thus of themselves, that they are within the peculiar love of God: but in this, let the righteous be glad, and let them shout for joy all that are upright in heart.
It is one main point of happiness, that he that is happy does 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 abiding 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 more, the more clear knowledge, and firm persuasion they have of it, it is one of the pleasant fruits of the godly to know the things that are freely given them of God (1 Corinthians 2:12). Therefore the Apostle to comfort his dispersed brethren sets before them a description of that excellent spiritual condition to which they are called.
If they be inseparably linked together, then by any one of them a man may lay 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, 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 lodestone of divine love, trembling with godly fear, and yet still looking towards God by fixed believing, it 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 has chosen him, to be one of those that 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.
Find you but within yourself sanctification by the Spirit, and this argues necessarily, both justification by the Son, and the election of God the Father (1 John 4:13). Hereby know we that we dwell in him, and he in us, because he has given us of his Spirit. It is a most strange demonstration, ab Effectu reciproco, He called, those he has elected, he elected those he called, where this sanctifying Spirit is not, there can be no persuasion of this eternal love of God, they that are children of disobedience, can conclude no otherwise of themselves but 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) underground; yet this is sure, that that estate leads to death, and unless it be broken, will prove the black line of reprobation. A man has no portion among the children of God, nor can read one word of comfort in all the promises that belongs 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 (Ephesians 4:30).
If any pretend they have the Spirit, and so turn away from the straight rule of the Holy Scriptures, they have the Spirit indeed; but it is a fanatical spirit, the spirit of delusion, and giddiness; but the Spirit of God that leads his children in the way of truth, and is for that purpose sent them from heaven to guide them there, squares their thoughts, and ways to that rule. And that word whereof it is author, which was inspired by it, sanctifies them to obedience. He that says, I know him, and keeps not his commandments, is a liar and the truth is not in him (1 John 2:4).
Now this Spirit that sanctifies, and sanctifies to obedience, is within us the evidence of our election, and earnest of our salvation, and whoever are not sanctified, and led by this Spirit, the Apostle tells us, what is their condition (Romans 8:9): if any man have not the Spirit of Christ, he is none of his.
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 at Jerusalem.
This is the order (Psalm 84:12). He gives grace, and glory, as moralists can tell us, that the way to the temple of honor is through the temple of virtue. They that think they are bound for heaven in the ways of sin have either found a new way untrodden by all that are gone there, or will find themselves deceived in the end. We need not then that poor shift for the pressing of holiness, and obedience upon men, to represent it to them as the meriting cause of salvation — this is not at all to the purpose, seeing without it, the necessity of holiness to salvation is pressing enough, for holiness is no less necessary to salvation than if it were the meriting cause of it. It is as inseparably tied to it as the purpose of God, and in the order of performance, godliness is as certainly before salvation as if salvation did wholly and altogether depend upon it, and were in point of justice deserved by it. Seeing then there is no other way to happiness but by holiness, no assurance of the love of God without it, take the Apostle's advice — study it, seek it, follow earnestly after holiness, without which no man shall see the Lord.
Grace to you and peace be [reconstructed: multiplied]. It has 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 these good things, are all 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.
In general, this is the character of a Christian spirit: to have a heart filled with blessing, with this sweet good will and good wishing to all, especially to those that are their brethren in the same profession of religion. And this charity is a precious balm diffusing itself in the wise and seasonable expressions 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. Indeed our Savior'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 you may be the children 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 constant prayers for them in secret. And the great Father who sees in secret will reward them openly.
They are to be ever both endeavoring and wishing their increase of knowledge and all spiritual grace, in which they have Saint Paul as 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 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 multiplied.
1. 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 safely here take it.
What is preventing grace, assisting grace, working and co-working grace (as we may admit these differences in a sound sense) but different 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 it has wrought; he works 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 favor of God. 2. In the streams, the fruits of this love (for it is not an empty, but a most rich and liberal love) — namely, all the graces and spiritual blessings of God bestowed upon them whom he has freely chosen. The love of God in itself can neither diminish nor increase, but it is multiplied, or abounds in the manifestation and effects of it. So then, to desire grace to be multiplied to them is to wish to them the living spring of it, that love that cannot be exhausted, but is ever flowing forth, and instead of abating, 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 graces 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 most respected employments of the world, so long as we neglect our noblest trade of growing rich in grace and the comfortable enjoyment of the love of God. Our Savior tells us of one thing needful, meaning that all other things are comparatively unnecessary, by-works, and mere impertinences — 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 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 undo us: what if we attain not to the end of that business, but end ourselves before it? Or if we do, yet some other business may step in after that. Oh then, say we, that must be dispatched also — thus by such delays we may lose the present opportunity, and in the end our own souls.
Oh be persuaded it deserves your diligence, and that without delay to seek something 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 show us any good, set you in with David in his choice, Lord, lift up the light of your countenance upon me, and this shall rejoice my heart more than the abundance of corn and wine.
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 favor and grace shining into their souls, for by it they shall be led to that city where the Sun and Moon are needless, for the glory of God does lighten it, and the Lamb is the light thereof (Revelation 21:23).
Godliness is profitable for all things, says 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 so Saint 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, yes, and for all other blessings, but especially that spiritual peace, which is the proper fruit of grace, and does so intrinsically flow from it.
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 favors of God, thus prayed the Psalmist (Psalm 122:7), Peace be within your walls, and prosperity within your palaces.
But that wisdom that does what he will, by what means he will, and works one contrary out of another, brings light out of darkness, good out of evil, can, and does turn tears, and troubles to the advantage of his Church, but certainly in itself, peace is more suitable to its increase, and if not abused proves so too. As in the apostolic times, it is said, The Church had peace, and increased exceedingly (Acts 9:31). We ought also to wish for ecclesiastical peace to the Church, that she may be free from dissensions and divisions.
These readily arise more, or less (as we see in all times) and haunt religion, and the reformation of it, as a malus genius. Saint Paul had this to say to his Corinthians, though he had given them this testimony that they were enriched in all utterance, and knowledge and were wanting in no gift (1 Corinthians 1:5), yet presently after (1 Corinthians 1:13) I hear that there are divisions and contentions among you. The 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 does on all hands choke the seed of religion so much, as thorny debates and differences about it 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 offenses prove a mischief to the profane world, as our Saviour says, Woe to the world because of offenses.
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, namely men's own conceits, cannot but grow more with them, when they give way to them, than solid religion does: for their hearts (as he 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, namely these pious and devout thoughts, that are both the more useful, and truly delightful.
As peace is a choice blessing, so this is the choicest peace, and is the peculiar inseparable effect of this grace, with which it is here jointly wished, Grace and Peace. The flower of peace growing upon the root of grace. This spiritual peace has two things in it: 1 Reconciliation with God, 2 Tranquility of Spirit. The quarrel and matter of enmity, you know, between 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 (Ephesians 2:15). And therefore the tenor of it in the Gospel runs still in his name (Romans 5:1), we have peace with God, through Jesus Christ our Lord. And Saint 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 tranquility and joy depends. You hid your face, says 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, namely that the grace and love of God towards them depends not on their sense, nor upon anything 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, namely 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, says Christ, not as the world. Let not your hearts be troubled. All the peace and favor 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 gives quietness, who then can make trouble? and when he hides his face, who then can behold him? whether it be done against a nation, or against a man only. See also for this (Psalm 46:1-3). 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? Has 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, [reconstructed: 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, says my God (Isaiah 57:21). 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.
Second, 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 daily do 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 Savior is called blessedness: because it tends to fullness and satisfaction. Blessed are they that hunger and thirst after righteousness for they shall be filled (Matthew 5:6).
