Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 23
Verse 23.
Being borne again not of Corruptible seed: But of Incorruptible, by the word of God, which liveth and abideth for ever.
THE two things that make up the Apostles Exhortation, are the very summe of a Christians duty to walk as obedient children towards God, and loving brethen one towards another: And that it may yet have the deeper impression he here represents to them anew, that new birth he mentioned before, by which they are the children of God, and so brethren.
We shall first speak of this Regeneration. And then of the Seed. This is the great dignity of believers, that they are the sons of God Io. 1.12. and the great Evidence of the love of God, that he hath bestow'd this dignity on them 1 Io. 3.1. For they are no way needfull to him▪ he had from Eternity a Son perf…ctly like himself, the character of his person, and one Spirit proceeding from both, and there is no Creation, neither the first, nor the second, can add any thing to those, and their happiness, 'tis most true of that blessed Trinity. Satis amplum alter alterj Theatrum sumus. But the gracious purpose of God, to impart his goodness appears in this, that he hath made himself such a multitude of sons, not onelyonly Angels, that are so called, but man, a little lower than they in nature▪ yet dignified with this name in his Creation, St. Luke, 3.38. Which was the Son of Adam, which was the son of God. He had not onelyonly the Impression of Gods footsteps (as they speak) which all the Creatures have, but of his Image; and most of all in this is his rich Grace magnified, that sin having defac'd that Image, and so degraded Man from his honour, and devested him of that title of sonship, and stampt our polluted nature with the marks of vileness and bondage, yea, with the very Image of Satan, Rebellion, and Enmity against God; that out of Mankind thus ruin'd, and degenerated, God should raise to himself a new Race, and Generation of sons.
For this designe was the word made flesh, Io. 1. The son made Man, to make men the sons of God, and 'tis by him, alone we are restor'd to this, they that receive him, receive with him, and in him, this priviledge Verse. 12. And therefore 'tis a sonship by Adoption, and is so called in scripture, in difference from his Eternall, and Ineffable Generation, who is, and that was the onelyonly begotten son of God, yet that we may know that this divine adoption is not a mere outward Relative Name, as that of men; The sonship of the Saints is here, and often elsewhere in scripture express'd by new Generation, and new birth. They are begotten of God. Io. 1.13. 1. Io. 2.29. There is a new being, a spirituall life communicated to them, they have in them of their Fathers spirit, and this is derived to them through Christ, and therefore called his spirit. Gal. 4.6. They are not onelyonly accounted of the family of God by Adoption, but by this new birth they are indeed his Children, partakers of the divine nature as our Apostle expresseth it.
Now though it be easie to speak, and hear the words of this Doctrine, yet the truth it self that is in it, is so high and mysterious, that it is altogether impossible without a portion of this new nature to conceive of it. Corrupt nature cannot understand it, what wonder that there is nothing of it in the subtilest Schooles of Philosophers, when a very doctor in Israel mistook it grossely. Io. 3. It is indeed a great mystery, and he that was the sublimest of all the Evangelist, and therefore call'd the Divine, the soaring Eagle (as they compare him) he is more abundant in this subject than the rest.
And the most profitable way of considering this Regeneration, and Sonship, is certainly to follow the light of those holy writings, and not to jangle in disputes about the order, and manner of it, of which though somewhat may be profitably said, and safely, Namely, so much as the scripture speaks, yet much that is spoke of it, and debated by many, is but an useless expence of time and paines. What those previous dispositions are and how far they go, and where is the march, or point of difference betwixt them and the infusion of spirituall life, I conceive not so easily determinable.
If Naturalists, and Physicians cannot agree upon the order of …ormation of the body's parts in the womb, how much less can we be peremptory in the other▪ If there be so many wonders (as indeed there be) in the naturall structure and frame of Man, how much richer in wonders must this divine and supernaturall Generation be, see how David speaks of the former Psal. 14.15. Things spirituall being more refin'd than Materiall things their workmanship must be far more wonderfull and curious. But then it must be with a spirituall eye. There is an unspeakable lustre and beauty of the new Creature, by the mixture of all divine Graces, each setting off another, as so many rich severall colours in embroidery, but who can trace that invisible hand that works it, so as to determine of the order, and to say, which was first, which second, and so on, whether, Faith, or Repentance, and all Graces &c. This is certain, that these and all graces doe inseparably make up the same work, and are all in the new formation of every soul that is born again.
If the wayes of Gods universall providence be untraceable, then most of all the workings of his Grace in a secret unperceivable way in this new birth: He gives this spirituall being, as the dew which is silently and insensibly formed, and this Generation of the sons of God compar'd to it by the Psalmist; they have this originall from heaven as the dew; Io. 3.3. Except a man be born from above, he cannot enter into the Kingdom of God. And 'tis the peculiar work of the spirit of God as he himself speaks of the dew to Iob. Iob. 38.28. hath the Rain a Father, or who hath begotten the drops of the dew. The sharpest witts are to seek in the knowledge and discovery of it, as Iob speaketh of a way that no fowl knoweth, and which the vultures eye hath not seen, Iob. 28.7.
To contest it much how in this Regeneration he works upon the will, and renews it, is to little purpose providing this be granted, that it is in his power to Regenerate, and Renew a Man at his pleasure: And how is it possible not to grant this? unless we will run into that Error to think, that God hath made a Creature too hard for himself to Rule, or hath willingly exempted it, and shall the works of the Almighty, and of all others, especially this work wherein he glories most, fail in his hand, and remain Imperfect? shall there be any abortive births whereof God is the father? shall I bring to the birth (sayes he) and not cause to bring forth? No, no sinner so dead but there is vertue in his hand to revive out of the very stones. Tho the most impenitent hearts are as stones within them, yet he can make of them children to Abraham, He can digg out the heart of stone, and put a heart of flesh in its place, otherwayes he would not have made such a promise. Io. 1.13. Not of flesh nor of the will of Man, but of God. If his soveraigne will is not a sufficient principle of this Regeneration why then sayes the Apostle, St. Iames Of his own will begat he us, and he addes the subordinate Cause, by the word of truth, which is here called the Immortall seed of this new birth.
Therefore 'tis, that the Lord hath appointed the continuance of the Ministry of this word, to the end that his Church may be still fruitfull bringing forth sons unto him. That the Assemblies of his people may be like flocks of sheep coming up from the washing, none harren amongst them.
Though the Ministers of this word, by reason of their employment in dispensing it, have by the Scriptures the Relation of Parents imparted to them, which is an exceeding great dignity for them as they are called co-workers with God. And the same Apostle that writes so calls the Galatians his little Children of whom he travell'd in birth again till Christ were formed in them. and the Ministers of God have often very much pain in this travel, yet the priviledge of the Father of spirits remains untouched, which is effectually to beget again these same Spirits which he creates, and to make that seed of the word fruitful that way, where, and when he will. The Preacher of the Word be he never so powerful can cast this seed only into the Ear, his hand reaches no further, and the hearer by his attention may convey it into his head, but 'tis the Supream Father, and Teacher above that carries it in to the heart, the only soyl wherein it proves lively and fruitful. One Man cannot reach the heart of another, how should he then renew its fruitfulness? If natural births hath been alwayes acknowledged to belong to Gods prerogative, Psal. 127.3. Lo Children are an heritage of the Lord, and the fruit of the womb is his reward, And so Iacob answered wisely to his Wife's foolish passion, am I in Gods stead, how much more is this new birth wholly dependant on his hand.
But though this word cannot beget without him, yet 'tis by this Word that he begets, and ordinarily not without it. 'tis true that the substantial Eternal word is to us (as we said) the spring of this New birth, and life, the head from whom the spirits of this supernatural life flow, but that by the Word here is meant the Gospel the Apostle puts ou… of doubt, Verse last, and this is the Word which by the Gospel is preached unto you. Therefore it is indeed that this Word is thus the seed of this New birth, because it contains and declares that other word, the Son of God as our life. The word is spoken in common, and so is the same to all hearers, but then all being naturally shut against it, God doth by his own hand open some hearts to receive it, and mixes it with faith, and those it renews, and restoreth in them the Image of God, drawes the traits of it anew, and makes them the Sons of God. My Doctrine shall drop as the dew sayes, Moses, the word as a heavenly dew not falling beside, but dropt in to the heart by the hand of Gods own spirit makes it all become spiri…ual and heavenly, and turns it into one of those drops of dew that the Children of God are compared to. Psal. 110. Thou hast the dew of thy youth.
The natural estate of the soul is darkness, and the word as a divine light shining into it transforms the soul into its own nature; that as the word is called Light, so is the soul renew'd by it, ye were darkness but now are ye, not only enlightn'd, but light in the Lord. All the evils of the natural mind, are often compriz'd under the name of darkness, and Errour, and therefore the whole work of conversion likewise signified by light and truth, he begat us by the word of truth. So 2 Cor. 4 6. alluding to the first fiat Lux, or Let there …e Light, in the Creation: The word brought within the soul by the spirit lets it see its own necessity, and Christs sufficiency, convinceth it throughly, and causeth it to cast over it self upon him for life, and this is the very begetting of it again to Eternal life,
So that this Efficacy of the word to prove successful seed, doth not hang upon the different abilities of Preachers, their more or less Rhetorick, or Learning. 'Tis true Eloquence hath a great advantage in civil, and moral things to perswade, and and to draw the hearers by the Ears, almost which way it will: but in this spiritual work to revive a soul, to beget it anew, the Influence of heaven is the main, there is no way so common and plain (being warranted by God in the delivery of saving truth) but the spirit of God can revive the soul by it, and all the skilful, and most autoritative way, yea, being withal very spiritual, yet may effect nothing, because left alone to it self: One word of holy Scripture, or of truth conform to it, may be the principle of Regeneration to him that hath heard multitudes of excellent Sermons, and hath often read the whole Bible, and still unchang'd, if the spirit of God preach that one or any such word to the Soul, God so loved the World, that he gave his only begotten Son, that whosoever should believe in him should not perish, but have everlasting life. It will be cast down with the fear of perishing, and driven out of it self by that, and rais'd up and drawn to Jesus Christ by the hope of everlasting life, it will believe on him, that it may have life, and be inflamed with the Love of God, and give it self to him, that so loved the World, as to give his only begotten Son to purchase us that everlasting life. Thus may that word prove this Immortal Seed, which tho very often read and heard before, was but a dead letter: A drop of those liquors that are called Spirits operates more than large draughts of other waters; one word spoke by the Lord to the heart, is all Spirit, and doth that which whole streams of Mans eloquence could never effect.
In hearing of the Word, Men look usually too much upon Men, and forget from what spring the Word hath its power, they observe too narrowly the different hand of the Sowers, and too little depend on his hand that is great Lord both of Seedtime and Harvest: Be it sowen by a weak hand, or a stronger, the Immortal seed is still the same, yea, suppose the worst that it be a foul hand that sowes it, that the Preacher himself be not so sanctified, and of so edifying a life as you would wish, yet the seed it self being good contracts no defilement, and may be effectual to Regeneration in some, and strengthening of others; Although he that is not renew'd by it himself, cannot have much hope of such success nor reap much comfort by it, and usually doth not seek nor regard it much; but all Instruments are alike in an Almighty hand.
Hence learn. 1. That true conversion is not so slight a work, as we commonly account it. 'Tis not an outward change of some bad customes, which gains the name of a reform'd Man in the ordinary dialect, 'tis a New birth, and Being, and elsewhere called a new Creation, though it be but a change in qualities as 'tis such a one, and the qualities so far distant that it bears the name of the most substantial productions, from Children of disobedience, and that which is link't with it, heirs of wrath, to be sons of God and heirs of glory: They have a new spirit given, a free princely noble spirit, as the word is Psal. 51. and this spirit acts in their life and action.
2. Consider this dignity, and be kindled with the ambition of it, how doth a Christian pity that poor vanity that men make so much noise about, of of their kindred, and extraction; this is worth glorying in indeed, to be of the highest blood royal and in the nearest Relation, Sons of the King of Kings by this new birth, and addes Matchless honour to that birth which is honourable.
But we all pretend to be of this number. Would we not study to cozen our selves, the discovery would not be so hard to know whither we are or not.
In many their false confidence is too evident: No appearance of the spirit of God, not a foot-step like his leading, and that character, Rom. 8.14. not a lineament of God's visage, as their father, if ye know that he is righteous, (sayes St. Iohn 2.29.) ye know then that every one that doth righteousness is born of him. And so on the contrary, how contrary to the most holy God the lover and fountain of holiness are they, that Swinishly love to wallow in the mire of unholiness. Is Swearing and Cursing the accent of the Regenerate, the Children of God? No, 'tis the language of Hell. Do children delight to indignifie, and dishonour their Fathers Name? No, Earthly mindedness is a countersign. Shall the King's Children, they that were brought up in scarlet (as Ieremy laments) embrace the dunghil? Princes by their high birth and Education have usually their hearts fill'd with far higher thoughts than mean persons, the children of the poorer sort being pinch'd that way, their greatest thoughts as they grow up, are ordinarily how they shall shift to live, how they shall get bread, but Princes think either of the conquest, or governing of Kingdomes. Are you not born to a better Inheritance, (if indeed born again) why then do you vilifie your selves? why not more in Prayer? no dumb children among those that are born of God? they have all that spirit of Prayer by which they not only speak, but cry Abba Father.
2. The most part of us esteem the Preaching of the Word, as an evanishing discourse, that amuses us for an hour, we look for no more, and therefore we find no more, we receive it not as the Immortal seed of our Regeneration, as the ingrafted Word that is able to save our Souls. Oh! learn to Reverence this holy, and happy Ordinance of God, this word of life, and know that they that are not Regenerated, and so sav'd by it, shall be judg'd by it.
Not of Corruptible seed] It is a main cause of the unsutable, and unworthy behaviour of Christians (those that profess themselves such) that a great part of them either do not know, or at least do not seriously, and frequently consider what is indeed the Estate and Quality of a Christian, how excellent and of what descent their new Nature is, therefore they are often to be remembred of this. Our Apostle here doth so, and by it binds on all his Exhortations.
Of this New being we have here these two things. 1. Its high Original from God, begotten again of his word. 2. That which so much commends good things, its duration, and this followes of the other▪ for if the Principle of this life, be Incorruptible, it self must be so too. The word of God is not only a living and ever abiding word in it self; but likewise in reference to this New birth, and spiritual life of a Christian, and so 'tis here intended that is spoke of it, and therefore called not only an abiding word, but Incorruptible seed, which expresly relates to Regeneration. And because we are most sensible of the good and evil of things by comparison, The everlastingness of the word and that spiritual life which it begets is set off by the frailty, and shortness of natural Life, and all the good that concerns it. This he expresseth in the words of Isay in the next Verse.