choke the seed of religion so much, as thorny debates and differences about itself. 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, not at all to be troubled with the business. Thus these offences prove a mischief to the profane world, as our Saviour says, Woe to the world because of offences. Then those on the erring side, who are taken with new opinions and fancies, are altogether taken up with them; their main thoughts are 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. It is also a loss even to those that oppose errors and divisions, that they are forced to be busied in 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 hinder and abate it, namely those pious and devout thoughts, that are both the more useful and truly delightful.

As peace is a choice blessing, so spiritual peace 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 hath two things in it-reconciliation with God-tranquillity of spirit. The quarrel and matter of enmity 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 consists 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. As the free love and grace of God appointed the 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

which 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 didst hide 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,, that the grace and love of God towards them, depend not on their sense nor upon any thing in them, but is still in itself incapable of the smallest alteration.

Let

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 but this one, wherein few seek it, 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 your hearts be troubled. All the peace and favor of the world cannot calm a troubled heart; but where this peace is which 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? 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. 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 who 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.

2. 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, under a 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 the 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.

Ver. S. Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,

4. To an inheritance incorruptible, and undefiled, and that fadeth not away.

IT is a cold lifeless thing to speak of spiritual 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 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 their after inheritance, as in ver. 4; their present title to it and assured hope of it, ver. 3; the immediate cause of both assigned, Jesus Christ; all this derived from the free mercy of God, as the first and highest cause, and returned to his praise and glory as the last and highest end of it.

Consider, 1. their title to this inheritance, Begotten again, and 2. their assurance of it, A lively hope.

The title which the saints have to their rich inheritance, is of the most valid and unquestionable kind, namely, by birth. Not by their first natural birth; by that we are all born indeed, but we find what it is, Ephes. 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 Heath; 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 on possession. But it is by a new and supernatural birth, that men are both freed from their engagement to that woful inheritance and invested into the rights of this other here mentioned, which is as full of happiness as the former is miserable therefore are they said here to be begotten again unto a lively hope. God, the Father of our Lord Jesus Christ, hath begotten us again. And thus the regenerate are the children of an immortal Father, and, as such, entitled to an inheritance of immortality; If children, then heirs, heirs of God. And this sonship is by adoption in Christ; therefore it is added, Joint heirs with Christ,

And yet this our adoption, is not a mere external thing, as is adoption amongst men; but is accompanied with a real change in those that are adopted, a new nature and spirit being 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; they have their Father's Spirit, and are led by it. It is sometimes ascribed to the subordinate means-to baptism, called therefore the laver of regeneration ;-to the word of God, that immortal seed whereby we are born again;-to the ministers of this word, 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. But all these means have their vigor and efficacy in this great work from the Father of spirits, who is their Father in their first creation, and in this their regeneration, which is a new and second creation. 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, which sweetly and yet strongly inclines it. Nature cannot raise itself to this, any more than a man can give natural being to himself. It is not a superficial change; it is a new life and being. A moral man in his changes and reformations of himself, is still the same man. Though he reform so far, as that men, in their ordinary phrase, shall call him quite another man, yet, in truth, till he be born again, there is no new nature in him. The sluggard turns on his bed as the door on the hinges, says Solomon. Thus the natural man turns from one custom and posture to another, but never turns off. But the Christian, by virtue of this new birth, can say indeed, I am not the same man I was.

You that are nobles, aspire to this honorable condition. Add this nobleness to the other, for it far surpasses it. Make it the crown of all your honors and advantages. And you that are of mean birth, or have any stain on your birth, the only way to make up and repair all and truly to ennoble you, is this to be the sons of a King, yea of the King of kings, and this honor have all his saints. Div. No. V.

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