A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 21
Verse 23.
Being borne anew, not of mortall seed, but of immortall by the word of God, which liveth and endureth for ever.
IN these words the Apostle intreats of the immortality of the soule of man. Now there is a double immortality of the soule: For sometimes immortality signifieth an everlasting continuance of man without ending, dying, or ceasing to be; and so the soules of the wicked are immortall. Sometimes it signifieth an everlasting happy being, from which a man cannot fall, and so the godly are immortall, and so their immortality differs from that of Adam also: for he was immortall, that is, such as might have continued happy for ever, and might also not continue.
The first kind of immortality begins at birth: the second at new birth, of which he intreats here.
These words must be considered in their coherence, and in themselves: In the coherence both with the 13. verse, and with the former. As they depend upon the 13. verse, they are a fift reason, why wee should regard those three things, viz. because our soules are immortall. For if wee soundly consider of it, it evidently followes,
1. That therefore we should gird up the loines of our minds, and get established our celestiall cogitations and resolutions, as such as still mind an eternall being, and therefore will strive against all impediments, which might hold us downe.
2. That therefore we should be wonderfull temperate in the use of earthly things, seeing these serve not unto immortality.
3. That therefore we should with all industry make sure all those evidences of hope, concerning the grace to be brought unto us in the revelation of Jesus Christ.
Now as these words depend upon the former verse, they confirme us in the love of the brethren: we should therefore love them fervently and purely, because we are borne together as heires of the same hope, and must live together for ever in another world: Looke not upon the godly according to their birth, but according to their new birth: nor according to their present condition, but according to the happinesse they are born to, and the fellowship thou shalt have with them in another world.
The words of themselves intreat of immortality two waies: First, in respect of the fountaine: Secondly, in respect of the meanes of it▪ The fountain of immortality is the new birth: The meanes is set downe negatively and affirmatively. Negatively, it is not corruptible seed: Affirmatively, it is the incorruptible seed: which is expounded to be by the word of God which liveth and abideth for ever.
Borne againe.] Being turned unto God by true faith and repentance: A metaphoricall tear…e.
We are borne againe foure waies:
1. Sacramentally, by Baptisme.
2. Spiritually, by the Word.
3. Corporally, in the Resurrection.
4. Eternally, in our Glorification.
Quest. But why is our repentance likened to a new birth?
Answ. To distinguish true repentance, from that which is false and fained: for it imports five differences.
… new birth. Wh… …. diff… rences between true repentance and false.1. That in true repentance there is an utter disclaiming of all happinesse in a naturall life, or what doth, or can belong unto it.
2. That in true repentance, there is a totall change in the whole nature of man: He hath grace in every part; a new mind, and a new heart, a new memory, and a new conscience, a new language, and a new carriage both to God and man: for birth is the producing of all essentiall parts of man.
3. That in true repentance, there is the paine of contrition, a broken spirit, the throwes and paines of travaile, there is true godly sorrow and griefe in the birth of grace.
4. That there is in true repentance, a daily hunger and thirst after the sincere mild of the Word, 1 Pet. 2.2.
5. That in the things of Gods Kingdome there is new life, and sense, and feeling, and motion.
Secondly, to shew the priviledge of the penitent: For it signifies he gets more by his new birth, then any child in nature can doe by pleading his birthright: For if in repentance we be borne unto God, then it shewes,
1. That we have received power to be the sons of God, Ioh. 1.2.
2. That with our adoption we enjoy the priviledges of sons.
1. The favour of God, as a father.
2. The care of God to main…a…eus, Mat. 6.33.
3. The pardon of God in saving us from condemnation, Rom. 8.1.
4. The portion of God, even the inheritance which God gives as a Father, which is spoken of Rom. 8.17. Gal. 4.7.
The Use should be twofold: 1. That wee try ourselves carefully in the businesse of our repentance by the former signes:Vse. and secondly, that we comfort our selves in the priviledges of our new birth, rejoycing in our portion, and the favour of our heavenly Father.
And thus of the reason of the phrase.
Concerning the new birth here we have occasion to consider of 2. things.
1. That it is needfull often to be remembred of the doctrine of regeneration:Why it is needfull to be often put in minde of our new birth. the Apostle having spoken of it before, falls upon it here againe. There is great need that men should be put in mind of it often for divers respects.
1. Because of the extreame necessity of it, and the unspeakable danger if it be neglected, Ioh. 3.5. Gal. 6.15. 2 Cor. 5.17. Luke 13.5.
2. Because of the dignity of it: It is a second creation of as great fame and wonder, as the making of the world: therefore Christ is called the beginning of the creation of God, Rev. 3.14.
3. Because of the marveilous impediments with which men are hindred from the effectuall indevour after it, such as are
1. Extremity of blindnesse: The lets of the new birth.A Ruler in Israel knowes not what it is, unlesse it be to goe into his mothers wombe againe. This is still the case of the most.
2. Evill opinions about it: as
1. That it needs it not: God made them, and therefore will save them: yet as Ioh. 3.5.
2. That Baptisme did it; yet but a seale, Rom. 4.11.
3. That a civill life is it: yet as Mat. 5.20.
4. That the purpose of it hereafter will serve.
3. Forgetfulnesse: the doctrine runs out, Heb. 2.1. the heart is so weak and impotent in keeping alive the sparks of resolution, and remorse, and desire.
4. Prejudice that lieth in the minds of many in respects of the reproches lie upon such as teach it, or practice it. It could not be, but we should be more respected in this doctrine, were it not that many of you have strange opinions of us, the truth of which you seeke not to be resolved in.
5. A dumbe devill: many have throws and give over: will not propound their doubts, nor seeke directions.
6. The marveilous pleading of the world, sinne, and Sathan, that they might not be cast out or forsaken; especially the unspeakable methods of Sathan.
7. The lethargie of the soule, which appeares in such as cannot leave sinne, that is hatefull, hurtfull to themselves, even grosse sinnes, as wee see.
4. Because it may be a meanes of conversion to such as are not yet converted: The opening of the doctrine may open a way unto Christ into their hearts. Who knowes what, and when God will worke? And it is certain, the work is done more easily and successefully, when we goe about it while the doctrine is fresh in our memories.
5. Because of the excellent use of it, both
1. For consolation: for this doctrine comforts,
1. Against the fiery darts of the devill, Eph. 6. that is, the temptations of unbeliefe.
2. Against present affliction, when wee consider what wee are borne to.
3. Against the scornes of the world: we are borne, not of blouds but (which is better) of the bloud of Christ, Ioh. 1.12.
2. For Instruction: for the remembrance of our new birth quickens us to a care to live as becomes our new birth, which is the true reason why it is mentioned here.
Vse.The Use is first,
1. First for Ministers, to bend the whole course of their ministery hitherto: what doe we profit them, if we gain them not to God? Yea hereby the glory of many Ministers is to be judged, He is the excellentest teacher, that can convert most to God. Here God will be free.
2. For all sorts of men, as
1. For all godly men,
1. If they be strong, to build themselves up in the contentment of their birth.
2. If they be weake, to looke to the establishing of their hearts in the assurance of it.
2. For unregenerate men: it should awaken them to a care to shake off their lamentable security, procrastination, prejudice, silence, sinfulnesse, or what else hinders them from this glorious worke.
To this end,
Think of death, and the threatnings and anger of God seriously.
Judge thy selfe for thy sinnes.
Pray with David for a cleane heart: beg a new heart, Ezech. 36. Parable.
Get out of ill company.
Be warned to fly from the wrath to come.
Neglect not so great salvation.
Be not deceived, Gal. 6.7. 1 Cor. 6.9.
Take heed lest God leave you with the very discourse of regeneration.
What shall it profit to be borne of great bloud, &c. if thy soule perish for ever?
I beseech you therefore by the mercies of God, save your soules, that you perish not in the condemnation of the world.
Consider God would not have you die, &c.
The second thing that may be noted from hence, is, that our blessed immortality begins at our new birth: for by the Gospell God brings immortality to life and light, 2 Tim. 1.10. and by the Spirit of Christ we are then quickned, Eph. 2.1, 4. being by nature dead in respect of true immortality: For from this moment of time Christ lives in us, Gal. 2.20. we are alive to God, though we be dead to the world.
Vse 1.The Use should be, first to put vsus in mind of the marvellous power and glory of the Gospell, that brings this life & light unto us, 2 Tim. 1.10. 2. We should be comforted against all our feares, and doubts, and against all the afflictions or temptations of our naturall life: for immortality is begun in us already. Those divine sparks are so kindled, as they shall never be quenched: God hath kindled the light of heaven in us: This is very eternal life we have here on earth, Ioh. 17.3. God hath made us immortall creatures already; for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse, yet from degree to degree wee shall proceed, till we be like the a…ient of dayes.
Immortality may be distinguished into foure degrees or states.
Foure degrees of immortality.1. The first i… the life of the infant in grace, and then we live as babes; two things being eminent companions of that estate, viz. weaknesse and crying, that is, many frailties, and much griefe for sinne and wants.
2. The second is the life of young men in grace, 1 Ioh. 2.14. Heb. 5.13. and here two things are eminent: 1. affections, and 2. strength, or might, or power of gifts.
3. The third is the life of them of ripe age, or of fathers in grace, 1 Ioh. 2. 14. Heb. 5.13. Here likewise two things more shine: 1. greatnesse of judgment, or experience. 2. an habituall conquest over all sorts of sinnes, so as the very taste of them, or temptations to them are enseebled, and more seldome: These three are on earth.
4. The fourth estate is that wherein we shall be like the an…ient of dayes, even God himselfe in the perfection of all gifts, and possession of all happinesse.
Lastly, this doctrine may shew the miserable estate of all such as will not be informed by the Gospell: They faile of immortality, and must die in their sinnes; for if they be not borne againe, they perish for ever.
Thus much of the fountaine of new birth: The manner followes, considered 1. negatively, 2. affirmatively.
Not of corruptible seed.
Two things are here imported concerning the naturall birth and propagation of all men: The first is, that our naturall birth doth not advance our immortality and everlasting happinesse: we hold not our happinesse by any title from our carnall birth, Mat. 3. Rom. 9. We are not borne heires of heaven. In our birth we receive the beginning of naturall life from the seed of our naturall parents, but not of eternall life. The second is, that this naturall seed is corruptible; we so live, that we must die; we cannot hold out even in that estate; for men will die, and they come of men that have dyed, H…b. 9. Iob 10. Ps. 89. and therefore the Use should be,Vse. 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth. 2. We should all be thereby the more quickned to the care of new birth. 3. Therefore we should looke for death, and prepare for it, and patiently beare the infirmities accompany our mortall bodies, till the time of our change come. 4. Impenitent sinners should awake to live righteously, seeing their perfections must come all to an end: they cannot long abide in the greatest glory of the world they can attaine to. 5. Here is a manifest difference betweene the children of the two Adams: the children of the first Adam are borne corruptible, the children of Christ are borne incorruptible. 6. Lastly, here is a singular consolation to the godly about their perseverance: They are confirmed, as the Angels of heaven; they cannot fall away, they are not borne of corruptible seed. Thus of the manner, negatively considered.
In the affirmative observe two things: 1. what the meanes is; 2. and by what it is. Or thus: The meanes is seed, described by the properties▪ It is incorruptible; and by the cause, or instrument of generation, viz. the word of God.
Seed] To omit the usuall acceptation of the word seed: It is taken in Scripture in a restrained sense many wayes: Sometimes for Christ; Hee is that seed, in whom all the nations of the earth are blessed: Sometimes for the godly; The children of the promise are the …eed, Rom. 9.8. Sometimes for the body of man within the grave, which is cast into the earth as seed, in the day of buriall, 1 Cor. 15.43. Sometimes spirituall things in generall, 1 Cor. 9.11. Sometimes the fruits of righteousnesse or mercy, Iames 3.18. 2 Cor. 9.6. So there is sowing to the Spirit, Gal. 6.7, 8. Sometimes for the word of God, Mat. 10.13. Sometimes for saving graces, conceived in the hearts of the godly, and so I take it here. And thus grace is like seed, either that is sowed in the field, or in the wombe. If it be taken in the first sense, then the seed is grace, the sower is Christ, the field is the heart of man, or the world, the sowing time is the day of redemption, and the harvest is the end of the world.
But I rather take it in the other sense, and then the seed is grace, the womb is the heart, the Father or sower is Christ, 1 Cor. 15.43. the instrument of generation is externally the word, internally the Spirit of God; the birth is the practice and exercise of the gifts of grace; the nurse is the minister, and the meanes of nursing are preaching and the Sacraments.
Saving grace is likened to seed in the wombe, because first it is formed by an admirable coition of the Word and Spirit in the heart of man, causing unspeakable delight in the soule: Secondly, because the gifts of grace doe thrive and grow up in the godly from small beginnings, though at the first but as a graine of mustard seed, yet after it is once conceived, it will grow marvellously and speedily.
This doctrine may serve for a threefold use:
Vse.1. It may comfort, and that divers waies.
1. Because it imports a marriage of the soule with Christ. It is God that gave the soule in marriage with Christ: a great preferment.
2. Because thou art cured of barrennes, and therefore rejoyce, oh thou soule that wast barren, Christ hath made thee a mother of many children.
3. It may comfort thee against the weaknesse of thy gifts, and the grace received: though thy faith, joy, feeling, &c. be but as a grain of mustard seed, yet that God that giveth to every seed his body, can make his grace to thrive and prosper in thee.
4. From hence a godly man may know that he is truely borne againe: for if thou have felt that sweet delight when the Word and Spirit of God did joyne with thy soule, this delight is an infallible signe of thy regeneration, and that Christ is formed in thee.
Ob. But the temporary faith feeleth joy.
The differen…e between true … and temporary joyes.Ans. There is great difference betweene the joy of the godly, and the joy of the wicked, in receiving the word: for first, in the wicked, there is no grace left in the soule after hearing, nor new gifts, or dispositions; the soul is empty, and void of seed for all that joy. Secondly, if there were some seeds of grace, yet it abideth not; it is like the morning dew, there is no true …once…tion. Or thirdly, if it did abide for a time, yet it increaseth not as the fruit of the wombe doth: the godly grow in grace.
2. It may serve to teach us, 1. highly to prize the graces of the soule; they are the divine seed of Christ in us; Christ in the same is formed in us: The light, love, desires, joyes, humility, &c. in the heart, have the true picture of Christ upon them. 2. To be carefull to preserve the grace we have received, seeing it is the seed of God in us. 3. To carry a high opinion of all the godly, seeing they are the beloved ones of Jesus Christ.
3. Lastly, for great reproofe of the whorish affections of all wicked men, that shutting the doores of their hearts against Christ, suffer the devill and concupiscence to engender in them, and to fill the soule with multitudes of bastardly births of sinne, Iam. 1.14.
Incorrupt…ble.] The grace begotten in the hearts of the godly is incorruptible, and so it is in divers respects.
1. In respect of the matter of them. For this grace consists of innocency and in…r…uption: so meeknesse is called incorruption, 1 Pet. 3.3.
2. In respect of the Author of it: it proceeds from the incorruptible God.
3. In respect of the continuance of it, it never dieth.
4. In respect of the end it tends to: it is that faire fruit that will grow up to eternall life. This may serve for consolation and instruction: for consolation many wayes.
1. This shewes, that every godly person is an excellent one, they are immortall creatures; they have divin… sparkles in them: How dare wicked men despise them, when God hath thus honoured them. His God, King, Crowne, Inheritance, gifts are all immortall.
2. They may conceive comfortable hope,Esay 4.6. that God will bee carefull to preserve, and blesse his owne worke, Gods blessing shall be upon thy seed, and his Spirit will refresh thy buddes: For upon all the glory must be a defence.
3. It may comfort thee against death, when thy corruption hath put on this incorruption of true grace, thou being made thereby immortall, thou maist triumph over death, as 1 Cor. 15.54. Art thou an immortall one, take heed of discontentment: This was the first s…one, even the devills sinne.
This may comfort thee in thy perseverance to the end, the seed is immortall, and therefore thou shalt never fall away: Therefore hath God given thee his Spirit within thee, to tend these little graces: yea the Angels of God performe their service no doubt to the spirits of the godly. That thou canst not fall from grace these Scriptures may establish thee. 1 Ioh. 5.9. Mat. 12.20. Esay 65.22, 23. Ier. 23.4. 1 Cor. 1.8, 9. 1 Pet. 1.5. 2 Tim. 1.12. Ioh. 13.1. Ier. 32.40, 41. Heb. 12.3. & 7.37.
For instruction, and so it may teach both godly men, and wicked men: Godly men should the more enforce their affections to the love of the Lord Iesus Christ in incorruption, Eph. 6.24. and be carefull to avoid all the inticements of sinne and Sathan, by which their hearts might be corrupted: they should walke in the spirit, Rom. 8.1. And keepe themselves from all filthinesse both of flesh and spirit, desiring to know no other happinesse, then Christ and him crucified. And wicked men should take notice of it, that corruption cannot inherit incorruption, and unlesse they repent of their sinnes, and set their hearts upon the word of Christ, they can never be made immortall.
Hitherto of the property of the seed: the instruments of the generation of it follow: viz. the word of God, which is f…rther praised, 1. For the Author of it: 2. For the vigor and effiacie of it, it liveth: 3. For the continuance of it, it liveth for ever.
By the word of God.
Before I enter upon the particular observations of it, we may observe the effectualnesse of the Apostles speech concerning the word: Hee doth not mention it, but with a lively praise of it, and that hee doth not casually doe, but with a great deale of reason: For it is exceeding needfull to have the praises of the word often, and lively exprest. For it may be a means to heale that contempt of the Word, that usually raignes in the most. Besides, the praise of it may lift up our hearts to consider the greatnesse of Gods mercy in bestowing his word upon us. The word he gave to Iacob was a greater gift then he bestowed upon all the world besides. And the praises of the word doe also raise up in the godly sparkles of appetite after it, and delight in it, and care to have recourse unto it in all estates. It quickens to a continued diligence in exercising themselves in it: and therefore we should study the continuall praises of it, and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it, Col. 4.3. and besides it should much humble us for our marvellous neglect both in faith and obedience, especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne: wee cannot worse vexe God, then by neglecting, or despising, or dishonouring his word,Tit. 2.5. and contrariwise God is wonderfully pleased with us, if hee may finde his word to be had in honour, and respect with us; and therefore such as love the word heartily, have great cause to comfort themselves. For they are deare to God and Christ ever for that reason, as these places shew, Ioh. 14.23. & 17.6. 1 Ioh. 2.5. Revel. 3.10.
The particular doctrine may be raised either from the coherence, or from the words in themselves.
From the coherence wee may note, that the Word is the onelyonly ordinary instrument outwardly for the begetting of the seed of true grace in us, Iam. 1.18. Rom. 10.14. &c.
Vse.The Uses are divers.
1. For first this may inform us concerning the distinct offices of the word and Sacraments: The Word begets grace: the Sacraments confirme it: the beginning of grace we have from the Word: the strengthning and nourishing of grace from the Sacraments.
2. This may informe us, how much we are bound to God for his Word, and how much we are beholding to the ministry of the Word, 1 Tim. 5.17. spirituall things are hereby ministred unto us: Hereby we are begot againe to God, we had perished for ever without the Word.
3. This may informe us concerning the wofull estate of all such congregations, or particular persons, as live without the Word of God in the life and the power of it: they sit in darknesse and in the shadow of death. There is neither wombe to beare thee, nor breasts to give thee suck. Oh the depth of the judgements of God upon millions of wretched men! Oh the sore famine of the Word: and this distresse is the more miserable, because people are lesse sensible of it! Oh if men would think, without grace I cannot be saved, without the Word I cannot have grace, and therefore what shall it profit me to win the whole world, if I lose my owne soule by living in places where I cannot heare the voice of Christ!
Note, that the Spirit of God as the internall efficient is not mentioned: of purpose it is lest out to compell in us a care of the outward means, in which we are sure to find the Spirit working.
Ministers should therefore speake it boldly, and pray that God would open their …ou…hes to speak of these mysteries, as becomes the mysteries of God and Christ, Phil. 1.14. Col. 4.2.
Hence wee may know also how to judge of those that consent not to the wholsome words of God. See 1 Tim. 6.3, 4.
In themselves the words afford us three doctrines:
1. The Word is of God; and it is of God as the Author of it. For man wrote it by the inspiration of the holy Ghost, 2 Pet. 1. ult. and men preach it now by the commandement of the everlasting God▪ Tit. 1.3. And it is of God that disposeth of the due times of publishing it, Tit. 1.3. and God is the subject of it. For the Word principally intreats of God, his nature, and his works: All the successe also of the Word it depends upon God.
Vse. 8 Thin…s to be observed if w… will heare th… word as the w…rd o… God.There are divers Uses may be made hereof.
1. It should set us on longing after Gods word to heare God speake, or write to us: wee see men long to reade, or heare the speeches of the King, much more of GOD the King of Kings.
2. It should teach us to heare the word, as the word of God, and not of men, 2 Thes. 2.13. that is,
1. Reverently, as if the Lord himselfe spake to us from heaven.
2. Without ascribing to men the praise and glory is due to God, wee should glorifie the word, Act. 13.48.
3. Not daring to let it run out, lest God require it, Heb. 2.2. If the Angels keep them, how much more we? Rev. 22.9.
4. With confident assurance trusting upon it infallibly, 2 Pet. 1.19.
5. With subjection of our reasons, and conscience to it, nothing but the word hath this sover…ignty.
6. Without adding or detracting, Rev. 22.18, 19.
7. With passion or wickednesse, Iam. 1.18. &c.
8. With all possible care to practice it, Iam. 1.18.
3. We may be assured it will have effect: it cannot be bound, no malice of men can hinder the will of God, 2 Tim. 2.9.
4. Therefore let not men despise it for the Ministers sake: It is of God, and that will appear when the dust which we have shaken off our feet, shall witnesse against the world that receives us not, Mat. 10.24.
Which liveth.
This which may be referred to either seed, or God, or the Word; but that in the originall the word for seed is not of the same gender, and the testimony of Esay in the next verse quoted shewes, it must be referred to the word.
The word lives in God: How the word may be said to live.It is a fountaine issuing out of the spring of Gods knowledge and will: It lives in Christ the personall word of the Father: The word of life is attributed to Christ, 1 Ioh. 1.1. to the Scriptures, Phil. 2.15. It lives also in the heart of a Christian, who conceives by vertue of the seed cast in by the word: It lives by effect as it makes us live, and so it doth in divers respects: both in respect of our naturall life, and in respect of eternall life. In respect of naturall life: First, Man liveth not by bread, but by every word that proceedeth out of the mouth of God, Deut. 8.3. and the creatures are sanctified by the word of God and prayer, 1 Tim. 4.4, 5. Secondly, because the word upholds the godly in their afflictions: David saith, he… had long since perished in his aff…ctions, but for the word: and our Saviour Christ prayes, that God would keepe his by his word, Ioh. 17.14, 15, 16, 17.
Now for spirituall life: The word lives by effect, in that it enlives us three waies: For first it quickens us in regeneration, so in this verse. 2. It sanctifies us to live holily, Ioh. 17.17. 3. It preserves us in the most deadly spirituall assaults, in which else we might perish, 1 Ioh. 2.14.
The word may also be said to live, because it is lively, Heb. 4.12. It may be said to live, because of the sure performance of that which God promiseth, though the promise were made many ages since, and because the efficacie of the Scriptures abideth still, they are as lively now, as in David… time, or in Christs time.
There may be many Uses made hereof.
First, it should teach us divers things.Vse.
1. If we desire the kingdome of God should come, pray that the word of the Lord may run, and have a free passage: for it will wor… mightily in gathering soules to the kingdome of God, 2 Thes. 3.1.
2. Would wee have life put into us? Let us come to the word, it liveth by effect: If any thing in this world will either direct or comfort us, it is the word.
3. Looke to thy heart for uprightnesse: make conscience of thy wayes: harbour no secret sins: For the word is lively in operation, and is a discernes of the very thoughts, and intents of the hear…, Heb. 4.13. If thou wouldst have the fruit of the lips to be peace, walk uprightly.
4. Such as professe love to the word, should hold forth this word of life, and make it appeare in their conversation that it is a living word.
Quest. But how should wee shew the life of the word in our conversation?
Answ. Many waies.
1. By practising it:Six waies to shew the life of the word in our conversation. It seemes but a dead letter till thou put it in practice. For there is the life of hearing.
2. By living without rebuke: Then thou shewest effectually, that the word hath a lively power ever thee, if it can make thee unrebukeable, Phil. 1.15, 16.
3. By the unmoveablenesse of thy conversation in all estates: There is life in godlinesse, when a man hath learned to be content with that he hath.
4. By thy affectionatenesse and cheerefulnesse in the manner of doing holy duties.
5. By the depending upon it, as upon the life of thy life, Psal. 119.
6. Lastly, by thy confidence in beleeving all that is written in the word.
And thus for instruction.
Secondly, this may serve for humiliation.
1. To such as heare not the word at all: they sit in darkenesse, they want the very life of their lives, that that should be the very joy of their hearts.
2. To such as heare it, but feele no life in it: If the word of God have no life in it, woe unto thee, if the booke be sealed to thee, when it is open to others; feare lest the god of this world hath blinded thee, that thou mightest perish: search thy soule; there is abundance of soule stuffe in thee, if the word cannot quicken thee.
3. To such as finde some kinde of life in the word, and put it out by the cares of life:Mat. 13. such as by covetousnesse or voluptuous living extinguish that remorse was bred in them, and so make the word an instrument of death, inasmuch as such remorses or quicknings serve but to leave them without excuse.
4. To all hypocrites: For here they must know that which they have often found, if they heare much, that they cannot be hid: though they may deceive men, yet God and his Word will find them out, the shame of their secrets of corruption shall be discovered: this word of God will ransack them, and give them a very glimpse of the judgement to come, Heb. 4.13.
5. This may in speciall smite dreaming, and carelesse Preachers, that doe the worke of the Lord negligently: such must know, their work shall never prosper; for it is the word of God in the life of it, that gathers soules to God; a dead, dull kinde of preaching the word, will never do it. Besides, they dishonour the word, as if it had no life in it, whereas the fault is in their dull and dreaming kinde of handling of it.
Thirdly, this may informe us.
1. That the word is not a dead letter, as many thinke of it, and have blasphemously reported.
2. That it is the Gospell, (that is, that part of the word, that settles the conscience in the assurance of Gods love in Christ) that is the principallest treasure in the scripture: For the Law is a killing letter, and the ministry of it, the ministration of death.
3. That it is never likely, that powerfull preaching and sincere practise shall have any long peace in the world: For this life of the word makes such a stirre where it comes, that wicked men will not be quiet, but ever hate the godly for this very reason, as experience shewes, Ioh. 17.14▪ &c.
4. That the wits of men, and the wisdomes of mens words and conceits are not necessary unto the unfolding of the word: for the word is a lively word in it selfe, it needs not the conceits of mens braines to quicken it, 1 Cor. 2.1, 4, 13.
Fourthly, this may be a great comfort to all the godly that love the word: they may have sure recourse to it: it is as full of life now, as it was many hundred yeares agoe: it shall abide for ever: it is as mighty now to cast downe strong holds of sin, or Satan, as ever: It is as able to refresh them in all afflictions, as ever: It will quicken them in all their dumps and distresses: It lives and will live for ever.
And abideth for ever.
Of these words in the end of the 24. verse, where they are repeated againe: and thus much of the fift reason, &c.