5. They are led by the Spirit : Rom. viii. 14, ' As many as are led by the Spirit are the sons of God,' Dost thou take his counsel ? Art thou ruled and determined by him which way thou shalt go ? What authority and sway doth it bear with thee ? Art thou not driven, but led ? There is spontaneity and readiness for holy things.
SERMONS UPON 1 PETER L 23.
SEEMON I.
Being horn again, not of corruptible seed, hut of incorruptible, by the word of God, ivJiich livetJi and ahidethfor ever. — 1 Peter i. 23.
In the context the apostle presseth to holiness, and in the immediately preceding verse to the love of the brethren ; he enforceth both from regeneration.
First, Holiness. They that have a nevi^ birth should have a new- life ; for another principle doth necessarily infer other manner of opera- tion. By the natural life, which consisteth in the union of the soul with the body, a man is enabled to move, speak, reason, and dis- course, and do such actions as are consistent with that life ; so by the spiritual life, which consists in the union of the soul with Christ, a man is enabled to act suitably; therefore if christians would walk answerably to their new birth, they should be holy.
Secondly, Love to the brethren or fellow-saints.
1. There is ground and reason to love them, for they are brethren ; not in respect of the first birth, which is from the flesh, but in respect of the second birth, which is from the Spirit. ^iX.a8eX^ta and uyaTrr) are joined together by the apostle Peter : 2 Peter i. 7, ' And to godliness, brotherly kindness.' All are brethren or our own flesh, as coming from the same stock ; but there is another relation, which is spiritual. Saints are brethren, as children of the same Father in heaven. If we be born again, it is but reason that we should live in love with the rest of our Father's children.
2. The new birth doth not only yield us a reason to love them, but an inclination, heart, and power to love them. It begets this love, as well as enforceth it : 1 John v. 1, ' Whosoever believeth that Jesus is the Christ is born of God ; and every one that loveth him that begat, loveth him also that is begotten of him.' The same new natiu-e that inclineth us to love our Father doth incline us also to love his children, which bear his image ; for there are the same inducements for the one as for tiie other. Therefore, ' See that ye love one another with a pure heart fervently ; being born again, not of corruptible seed, but of incorruptible.'
In these words observe —
[1.] The state of believers; they are 'Born again.'
300 SERMONS UPON 1 PETER I. 23. [SeR. I.
[2.] The instrumental cause or means used to bring them into this estate, 'Not of corruptible seed, but by the word of God, which liveth and abideth for ever.' Where the instrumental cause is laid down, dvTideTLKO)<i Kol e^eyrjTiKO)^, both by way of opposition and by way of explication.
(1.) By way of opposition to other births: 'Not of corruptible f;eed, but incorruptible;' alluding either to the seed of fruits, to which the word of God is compared, Mat. xiii. 19, or else to that seed by which we are born after the common course of nature ; that is, cor- ruptible, perishing, and defiled with sin : Job xiv. 2, ' Who can bring a clean thing out of an unclean ? not one; * John iii. 6, ' That which is born of flesh is flesh.' A frail and polluted creature. But the second birth is from incorruptible seed, spiritual, clean, and holy : 1 John V. 18, ' For we know that whatsoever is born of God sinnetli not; but he that is begotten of God keepeth himself, and the wicked one toncheth him not.' The fruit of that birth is immortal.
(2.) It is set forth by way of explication ; for the apostle explaineth himself what he meaneth by incorruptible seed, ' The word of God, which liveth and abideth for ever.' Only mark the difference of })hrase ; it is eV o-Tropa?, of seed, but Sia Xoyov, by the word ; for the word of God is not the matter of spiritual regeneration, but the instrumental cause of it. And he commendeth the word of God by a twofold property — (1.) That it liveth ; and (2.) That it 'abideth for ever.'
(Isf.) Its actuosity and durability ; or from the constructure of the Greek phrases, the two attributes may be thought to be given to God, 8ca Xoyov ^covto^ Oeov kol /j,evovTo<;, 'by the word of the living God,' and 'abiding for ever.' But by the following verses, which are a quotation out of the prophet Isaiah, it appeareth plainly that they are to be applied to the word. Only by the way observe how the same attributes that may be given to God may be given to his word also ; as Heb. iv. 12, 13, ' For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of tlie heart : neither is there any creature that is not manifest in his sight, for all things are naked and open unto the eyes of him with whom we have to do.' God's word is like him- self. These titles are elsewhere given to the word. It is said to be ' living,' because of its efficacy ; it quickeneth us, and begets a life in us that cannot be quenched. It is ^cov koL ivepyrj^;, Heb. iv. 12, ' living and powerful ; ' ' Thou hast the words of eternal life,' John vi. 63 ; and it is called ' the word of life,' Acts v. 20 ; and Phil. ii. 16, ' Holding forth the word of life,' and elsewhere. The word of God is a living word, not a dead letter.