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their affairs, it would much allay the swelling and loftiness of their minds; and if they that live upon their favour, would consider it, they would not value it at so high a rate, and buy it so dear as often they do. Men of low degree are vanity, says the Psalmist', but he adds, Men of high degree are a lie. From base mean persons we expect nothing, but the estate of great persons promises fair, and often keeps not; therefore they are a lie, although they can least endure that word.

They are in respect of mean persons as the flower to the grass; somewhat a fairer lustre they have, but no more endurance, nor exemption from decaying thus then it is an universal and undeniable truth. It begins here with a dór, and is as sure a conclusion as the surest of these in their best demon

strations which they call dóti. And as particular men, so whole states and kingdoms are thus; they have their budding, flourishing and withering; and it is in both, as with flowers, when they are fullest spread, then they are near their declining and withering: and thus it is with all whole generations of men upon earth, as Solomon says, One goeth and another cometh, but not a word of abiding at all. We in our thoughts shut up death into a very narrow compass, namely, in the moment of our expiring; but the truth is, as the moralist observes, it goes through all our life; for we are still losing, and spending it as we enjoy it, yea, our very enjoying it, is the spending it; yesterday's life is dead to day, and so shall this day's life be to-morrow. We spend our years, says Moses, as a tale", or as a thought, so swift and vanishing is it. Each word helps a tale towards its end, and while it lasts, it is generally vanity, and when it is done, it vanishes as a sound in the air. What is become of all the pompous solemnities of kings and princes at their births and marriages, coronations and triumphs? They are now as a dream; as Luke', calls all the pomp

f Psal. lxii. 9.

8 Eccles. i. 4. i Acts xxv. 23.

h Psal. xc. S.

of

Agrippa, Berenice, and their train, partacía, a mere fancy.

Hence learn the folly and pride of man that can glory and please himself in the frail and wretched being he hath here, that doats on this poor natural life, and cannot be persuaded to think on one higher, and more abiding. Although the course of times, and his daily experience tells him this truth, that all flesh is grass; yea, the prophet prefixes to these words a command of crying; they must be shouted aloud in our ears ere we will hear them, and by that time the sound of the cry is done, we have forgot it again. Would we consider this in the midst of those vanities that toss our light minds to and fro, it would give us wiser thoughts, and balast our hearts; make them more solid and stedfast in those spiritual endeavours, which concern a durable condition, a being that abides for ever; in comparison of which the longest term of natural life is less than a moment, and the happiest estate of it but a heap of miseries. Were all of us more constantly prosperous than any of us is, yet that one thing were enough to cry down the price we put upon this life, that it continues not. As he answered to one that had a mind to flatter him in the midst of a pompous triumph, by saying, What is wanting here? Continuance, said he. It was wisely said at any time, but wisest of all to have so sober a thought in such a solemnity, in which weak heads cannot escape either to be wholly drunk, or somewhat giddy at least: sure we forget this, when we grow vain upon any human glory or advantage; the colour of it pleases us, and we forget that it is but a flower, and foolishly over-esteem it; this is that madness upon flowers, that is somewhere in request, where they will give as much for one flower, as would buy a good dwelling-house. Is it not a most foolish bargain to bestow continual pains and diligence upon purchasing of great possessions or honours, if we believe this, that the best of them is no other but a shortlived flower, and neglect the purchase of those glo

rious mansions of eternity, a garland of such flowers as withers not, an unfading crown, that everlasting life, and those everlasting pleasures that are at the right hand of God?

Now that life which shall never end must begin here, it is the new spiritual life, whereof the word of God is the immortal seed; and in opposition to corruptible seed, and the corruptible life of flesh, it is here said to endure for ever. And for this end is the frailty of natural life mentioned, that our affections may be drawn off from it to this spiritual life that is not subject unto death.

Ver. 25. But the word of the Lord endureth for ever; and this is the word which by the Gospel is preached unto

you.

THE word of God is so like himself, and carries so plainly the image and impression of his power and wisdom, that where they are spoke of together it is sometimes doubtful, whether the expressions are to be referred to himself, or to his word. And so here but there is no hazard in referring them either way, seeing there is truth in both, and pertinency too; for they that refer them to God, affirm that they are intended for the extolling of his word, being the subject in hand, and that we may know it to be like him: but I rather think here that the Apostle speaks of the word; it is said to be quick or living () in the forecited text, as well as in the passage before us: and the phrase, abiding for ever, is expressly repeated of it here, in the prophet's words. And (with respect to those learned men that apply them to God) I remember not that this abiding for ever is used to express God's eternity in himself. Howsoever, this incorruptible seed is the living and everlasting word of the living and everlasting God, and is therefore such, because he, whose it is, is such.

Now this is not to be taken in an abstract sense of the word only in its own nature, but as the prin

a Heb. iv. 12.

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ciple of regeneration, the seed of this new life; because the word is enlivening and living, therefore they with whom it is effectual, and into whose hearts it is received, are begotten again, and made alive by it; and because the word is incorruptible, and endureth for ever, therefore that life begot by it is such too, cannot perish nor be cut down, as the natural life; no, this spiritual life of grace is the certain beginning of that eternal life of glory, and shall issue in it, and therefore hath no end.

As the word of God in itself cannot be abolished, but surpasses the endurance of Heaven and earth, as our Saviour teaches; and all the attempts of men against the divine truth of that word to undo it, are as vain, as if they should consult to pluck the sun out of the firmament; so likewise in the heart of a christian, it is immortal and incorruptible. Where it is once received by faith, it cannot be obliterated again; all the powers of darkness cannot destroy it, although they be never so diligent in their attempts that way and this is the comfort of the Saints, that though the life which God by his word hath breathed into their souls have many and strong enemies, such as they themselves could never hold out against, yet for his own glory, and his promise sake, he will maintain that life, and bring it to its perfection: God will perfect that which concerneth me, saith the Psalmist. It is grossly contrary to the truth of the scriptures to imagine, that they that are thus renewed can be unborn again: this new birth is but once, of one kind; though they are subject to frailties and weaknesses here in this spiritual life, yet not to death any more, nor to such way of sinning as would extinguish this life. This is that which the Apostle John says, He that is born of God sinneth not; and the reason he adds, is the same that is here given, the permanence and incorruptibleness of this word, The seed of God abideth in him.

This is the word which by the gospel is preached

b Psal. cxxxviii. S.

VOL. I.

N

1 Joh. iii. 9.

unto you.] It is not sufficient to have these thoughts of the word of God in a general way, and not to know what that word is; but we must be persuaded, that that word which is preached to us, is this very word of so excellent virtue, and of which these high things are spoken, that it is incorruptible, and abideth for ever, and therefore surpasses all the world, and all the excellencies and glory of it. Although delivered by weak men the apostles, and by far weaker than they in the constant ministry of it, yet it loseth none of its own virtue; for that depends upon the first owner and author of it, the everliving GOD, who by it begets his chosen unto life eternal.

This therefore, is that which we should learn thus to hear, and thus to receive, esteem and love; this holy, this living word; to despise all the glittering vanities of this perishing life, all outward pomp, yea all inward worth, all wisdom and natural endowments of mind, in comparison of the heavenly light of the gospel preached unto us: Rather to hazard all than lose that, and banish all other things from that place that is due to it; to lodge it alone in our hearts, as our only treasure here, and the certain pledge of that treasure of glory laid up for us in heaven. To which blessed state may God of his infinite mercy bring us. Amen.

CHAP. II.

Ver. 1. Wherefore laying aside all malice and all guile, and hypocrisies, and envies, and all evil speakings,

2. As new born babes desire the sincere milk of the word, that ye may grow thereby.

THE same power and goodness of God that manifests itself in giving being to his creatures, appears likewise in sustaining and preserving them. To give being is the first, and to support it is the continued.

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