no provision for a better they do declare that they undervalue the forgivenesse of sins 〈◊〉 for when the esteem of forgivenesse doth not stir up to thankfulnesse and holinesse God esteemeth it forgotten And he that walketh as if he forgot himself to be pardoned cannot comfortably conclude himself to be such a one however he may be esteemed and spoken of by the best as one that hath been purged from his old sins 3. As sins once committed ought still to be esteemed old as rags that are cast off or vomits never to be licked up again So all that either are or do professe or esteem themselves to be pardoned ought to keep the sensible remembrance of the Lord 's pardoning mercy so fresh in their hearts as they may be daily renewing their repentance for their old sins their thankfulness for the forgiveness of them and watchfulness against the like the lack of which lively exercises even in real Believers proveth them to be much forgetful that they have been purged from their old sins Vers 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall Followeth the third and fourth motives to diligence and growth in grace The one is The more of these a Christian attain unto the more shall be his clearnesse and certainty that he was from eternity chosen to life and is in time effectually called The other is That by this means he shall be kept from Apostasie and yeelding to temptations by the way From the third motive Learn 1. Although the election and effectual calling of every soul fled to Christ can be no surer than they are in themselves Rom. 11.29 2 Tim. 2.19 Yet may those priviledges be very unsure and unclear to the apprehension of these that are both chosen and called Therefore they are here exhorted to make them sure 2. As some comfortable measure of the certainty of both may be attained to even by ordinary Believers So this jewel of Assurance doth not fall in the lap of any lazie soul nor can any expect to attain to it or yet to entertain it in whose hearts grace is without exercise and whose conversation is without fruitfulnesse for so the Apostle exhorteth to give all diligence to make them sure importing that without that diligence they cannot be made sure to our hearts From the fourth motive Learn 1. Although none that are chosen and called can finally or totally fall away from grace Yet are they of themselves subject so to do and may actually fall in foul and scandalous sins for a time so much is supposed in this argument to diligence If you do these things ye shall never fall 2. The Lord's way of preserving His own from falling is by helping them to exercise their faith and other graces before named and to entertain so much of the fear of falling finally or scandalously as stirreth them up to give all diligence that their falling either wayes may be prevented for the hazard of falling is here made a motive to stir up Believers to diligence and exercise of grace Vers 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Here is the fifth motive The life of a Christian growing in grace and diligent in duties shall be to him a begun Heaven upon Earth his clearnesse concerning his right to it and his feeling of the first fruits of it being a begun entry into Heaven and the blessing of God upon his pains Hence Learn 1. There is a beginning of Heaven to be had in this life even such a clear sight by faith in the VVord of God reconciled with us in Christ and such fore-tasts of that sweet life we shall have with Him for ever as filleth the heart sometimes with comfort makes duties and difficulties easie as if a Christian were walking in the entry or pâ—rch of Heaven and stepping-in at the open gate thereof Psal 63.5 6. Philip. 3.20 which is to have an entrance abundantly ministred unto us in that everlasting Kingdom 2. As the reward of wel-doing here and hereafter may be proposed to Believers and looked upon by them as a motive to diligence and growth in grace So the only way to win to the beginning of that sweet life here and the full possession of it hereafter is activity in duties and keeping grace in lively exercise for the Apostle doth propose sweet first-fruits to be had here and an eternal reign in Christ's company for ever hereafter as a motive to diligence and the study of growth without which neither can be expected for So saith he an entrance shall be ministred c. Vers 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present Truth As a sixth motive the Apostle applieth his own Doctrine pressing growth and diligence to himself in his Calling as a Minister That since the hazard of negligence and the vantage of diligence was so great as he had cleared therefore he himself would not be negligent in his duty of stirring them up to diligence although he supposed many of them to be both discerning and solid Christians by reason whereof they might conceive so much pressing needlesse Hence Learn 1. While a Minister presseth duties upon People by arguments or motives he ought to apply these motives to himself for his own up-stirring in the duties of his Calling So doth the Apostle here while he saith Wherefore to wit because of the motives whereby I pressed diligence upon you I will not be negligent 2. One kindly motive of a Minister's diligence and earnestnesse with People is the sense he hath of the hazard or benefit may come to souls by slighting or obeying the Truths and Duties pressed So is it with the Apostle here as his own hazard and vantage stirreth him up So his consideration of their hazard and advantage maketh him stir them up 3. As it is the duty and commendation of Christians not to be still fluctuating and unfixed in matters of opinion or practice in Religion So neither the promise of the Spirit to bring all things to their remembrance nor Peoples great knowledge and setlednesse in the Truth doth put them beyond the need of the daily pains of Ministers whose work is not only to point out Believers Priviledges and to inform them of what they know not But to inculcate clear and presse known Truths and Duties even upon discerning and stablished Christians whose imperfection in knowledge forgetfulnesse lazinesse formality and oftentimes conceit that much pressing of known Truths and Duties is needlesse doth require that they should be put in mind though they know and be established in these things Vers 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance The seventh motive serveth both to
time nor ability to reckon out all the particulars of that new and blessed Estate setteth it out by a new World which comprehendeth many new things in it We look for new Heavens and a new Earth 3. In that new World there shall neither be sin nor temptation to sin there shall be no wrong nor oppression nor affliction which are the consequences of sin there shall neither be any change nor any possibility or fear of change for righteousnesse which often falleth in the straits now and cannot get enterance but is banished out of the most parts of this World Isa 59.14 shall have a constant mansion there as the word here signifieth Where righteousnesse dwelleth 4. They that would have a well-grounded confidence of attaining to this better World must take hold of it in the promises thereof in Scripture which ordinarily contain both the qualification and duty of the person that may expect it as is clear by comparing 2 Cor. 5.17 Joh. 3.16 1 Joh. 3.3 with this present Text We according to His promise look for new Heavens and a new Earth 5. They who have laid sure hold upon eternal life by faith in the promises thereof will not be shaken out of their confident expectation of it either by profane mens scoffing at the ground of their confidence or by the sight of never so strange events falling forth before they possesse what they believe for the Apostle having foretold Believers that they should hear much bold mockery of the last judgment and a better life than this and that they should see all this World on fire before they did possesse that better expresseth here what should be their hope and language notwithstanding of both Neverthelesse we according to His promise look for new Heavens and a new Earth Vers 14. Wherefore Beloved seeing that ye look for such things be diligent that ye may be found of Him in peace without spot and blamelesse From the consideration of that comfortable state that Believers have to look for beyond time the Apostle exhorteth them to serious and constant diligence in making use of the Bloud and Spirit of Christ for the doing away of their sinful spots as the only way wherein they may expect true peace when Christ cometh which is in substance the same with the first use of his former doctrine ver 11. Hence Learn 1. The lively hope and expectation of everlasting blessednesse should be so far from making them that have it negligent and remisse in holy duties that it should be a special motive and engagement to the same that so they may honour Him who hath made sure for them that heavenly inheritance after time and alloweth them the comfortable expectation of it in time for this exhortation to Believers is inferred upon their confidence Wherefore Beloved seeing ye look for such things be diligent c. 2. They who have an approven and well-grounded confidence of Heaven are so subject to lazinesse in their duty and thereby in hazard to lose or weaken their assurance which is only maintained in the way of diligence 2 Pet. 1.10 11. that they have much need to be frequently roused up by the word of exhortation to diligence in their duty for it is those whose confidence of Heaven the Apostle questioneth not but supposeth to be well-grounded whom he doth here as often before exhort to give diligence 3. It is not unlawful for the Lord's People to look upon the excellency of the reward which free-grace hath prepared for them and thereby to provoke their own hearts to diligence in their duty Though the reward be neither the main nor the only motive of a Christian to his duty Yet it is one that may warrantably be made use of as here the Apostle doth Wherefore Beloved seeing ye look for such things to wit the new Heavens and the new Earth spoken of in the former verse be diligent 4. The main thing whereabout Christians diligence ought to be exercised is The washing away of the spots of their by past guiltinesse by the frequent application of the Bloud of Christ and the changing of their polluted natures whereby they are inclined to defile themselves further by the vertue of the Spirit of Christ both which may be comprehended in this without spot and blameless which is here holden forth as the object of Christians constant and serious diligence 5. Although there be now many spots and much to blame in the best who may so long as they are in time cry Uunclean unclean Yet these who get grace to be seriously diligent as the word here signifieth in imploying of Christ for pardon of by-past guiltinesse and for strength in the battel against sin for time to come shall be found by Him when He cometh without spot and blameless 6. Much sweet peace and quietness when Christ cometh whether at death or judgment will be found in the spirits of those who make it their serious work in time to have their daily guiltinesse washen away by the application of the Bloud of Jesus and their filthy natures changed by the power of His Spirit and on the contrary much fearful unquietnesse and bitter anxiety will be at that time in their hearts who carry their unpardoned guilt and unrenewed nature to their end with them without any serious diligence for removal of either for the words in the Original are That ye being without spot and blamelesse may be found by Him in peace importing that these and none but these will have peace when He cometh 7. The thoughts of that peace which diligent Believers will have at Christ's coming and of that unquietnesse which will be then in the hearts of others ought to provoke all that love their own peace to much diligence in making use of Christ for pardon of sin and victory over it for the Apostle maketh this an alluring motive to diligence that such and none else shall be found in peace without spot and blamelesse Vers 15. And account that the long-suffering of our Lord is salvation even as our beloved brother Paul also according to the wisdom given unto him hath written unto you The fourth use of the former doctrine both anent the delay of Christ's second coming and the manner thereof is For upstirring of the Lord's People seriously to ponder what work the Lord is about while His second coming seemeth to be delayed to wit the working and promoting of saving grace in His own and fitting of them for that eternal salvation which He is to bring with Him for which work time and pains are necessary and this use the Apostle beareth-in upon them as a thing that had been much prest from the same ground upon these same Hebrews by the Apostle Paul of whom he speaketh with much love and respect as a man dear to him and faithfull according to his talent Hence Learn 1. The way to quiet our hearts under the delay of the performance of promises is to have them much exercised with
Spirit which are in their hearts Gal. 5.17 But likewise against the everlasting wel-being of their very souls so that these corruptions cannot be given way to except we would so far as in us lyes run the hazard of the losse of our souls for this is here a third motive to the mortifying of these lusts that they war against the soul 8. The Lord doth allow Christians to stir up their hearts to the study of the mortification of their corruptions by the consideration of the hazard that cannot but follow upon their prevailing which is no lesse than the wounding of their souls by every advantage their corruptions do get and the eternal losse and ruine of their souls by the continual prevailing of them as is imported also in this motive to the mortification of those fleshly lusts They war against the soul Vers 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation In this Verse the Apostle presseth the effect of his former exhortation and withall prescribeth a special mean of shewing forth the praises of God to wit That Christians should labour to express holiness in their outward conversation and this he beareth in by two arguments The first is That their lot was to converse among the enemies of the Gospel and such as would be glad to find occasion from their miscarriage to slander them as evil doers The second is That their holy walking among such might prove a blessed mean not only to stop the mouthes of their slanderous enemies but likewise to being about their conversion and consequently bring much glory to God when it should please him to visit them with his saving grace Hence Learn 1. In so far as the power of sin is weakened in the heart there will be a beauty and loveliness upon the outward conversation which if it be defiled with out-breakings doth clearly evidence the power and prevalency of unmortified lusts in the heart â—or as a necessary consequent or effect of the former exhortation to abstain from fleshly lusts the Apostle bringeth in this having your conversation honest 2. It is not so much by a fair profession or good expressions that Christians do shew forth the praises of God as by an honest conversation made beautiful and lovely as the word here translated honest signifieth to on-lookers by the right ordering of all the parts of it in duties to God and men Psal 50.23 by the manifesting of wisdom and meekness therein joyntly Jam. 3.13 and especially by the faithful discharge of the duties of their particular callings and relations 1 Thess 4.11 12. Tit. 2.9 10. for the way of the Apostle's bringing in this exhortation giveth ground to take this as an mean of attaining to what he had prest before to wit their shewing forth of the praises of God mentioned ver 9. having your conversation honest c. 3. The more wicked the society be with whom Believers lot is to converse the more should they be stirred up to the study of an honest conversation for the conviction or gaining of such for by this that these Christian Hebrews were among Heathens whom many professors of Christianity resemble in living like Heathens without respect to the Law of God Rom. 2.14 pursuing strongly their Idols as Heathens do 1 Cor. 12.2 and being unacquainted with the priviledges and duties of the Covenant of Grace as Heathens are Eph. 2.11 and ready to persecute all that run not their course 1 Pet. 4.3 All which the Scriptures cited make characters of Heathens the Apostle perswades them to study holiness of life having your conversation honest among the Gentiles 4. Those of whom the world is unworthy are often represented to the world as unworthy to live in it by those whose dishonest wayes are reproved by their honest conversation for it is here supponed to be the lot of the chosen Generation the royal Priesthood c. to be spoken against as evil doers 5. It is one of the characters of them that are without God in the world to be enemies to and slanderers of those who will not run with them to the same excess of riot for it is here a description of the Heathens that they speak against those who are of an honest conversation as evil doers 6. The best way for Christians to stop the mouthes of their slanderers is by an honest conversation without which any other means they can use will readily prove ineffectual for maintaining their reputation for here the Apostle prescribeth to Christians the study of a holy walking as a mean to put their very enemies upon an exercise inconsistent with slandering of the Godly having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God 7. Although the Word accompanied with the powerfull blessing of God be the principal mean of sinners conversion Rom. 10.17 15. Yet the Lord may make use of the very carriage and visible acting of his People such as their equity in their dealings even with their enemies their patient bearing of injuries from them and continuing to expresse love and respect to them notwithstanding thereof to allure wicked men to fall in love with his way and to give him glory that ever sent them such a mean and blessed it to them for their reclaiming from the way of perdition for here an honest conversation is pressed as a mean of gaining the enemies of Christ and his People to glorifie God in the day of visitation 8. Neither the best use of natural power of free-will that unrenewed men may attain â—nto nor all the pains that the Godly can take upon them will be sufficient to bring about that glorious work of their Conversion whereby the Lord is so much glorified till he be pleased to visit them with his power Psal 110.3 and with his love to make the change Ezek. 168. for here as a necessary pre-requisit for the gaining of sinners to glorifie God the Apostle supponeth that there must be a day of visitation whereby must be understood a visitation in special mercy in regard it gains sinners to glorifie God 9. It is not any glory to our selves from men that should be our motive to an honest walking among them but that we may thereby bring some glory to God from them which being honestly aimed at by us shall bring sufficient glory to us along with it 1 Sam. 2.30 for this is here made the principal motive to an honest walking That thereby others might be moved to glorifie God in the day of visitation 10. The Children of the Lord should not lose their hopes nor quite their endeavours of gaining the greatest enemies to God or themselves among whom they live considering how soon and easily the Lord can make a change upon them for the Apostle
through the knowledge of Christ So here he saith it is given at first through the knowledge of Him 6. Then Christ is savingly known and so saving grace wrought when the heart consenteth to Him calling in His Word to eternal life by grace and holinesse the way to it They may quit their part of glory who come not to Christ to be made vertuous or gracious and holy for He hath called us to glory and vertue Vers 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust Both the means of working and the nature of this saving work i◠here further cleared The means are the promises of the new Covenant containing such worthy and dear-bought blessings as the pardon of sin taking away the stony-heart c. the fulfilling of which Promises to sinners by the divine power of God doth make them partakers not of the infinit Essence of God which can neither be divided nor communicated to any creature but of such heavenly qualities as make them in some weak measure like their heavenly Father and so doth free them from the disposition fashions and estate wherein unregenerate men live and perish Hence Learn 1. As the Promises of the new Covenant are beyond all expression great and precious because of the spiritual and eternal riches which they do contain and will be therefore highly esteemed and commended by all that have faith to imbrace the gift of them So the way how the Lord worketh saving grace at first is by making out these Promises enabling the guilty gracelesse and cursed sinner to believe and apply the pardon grace and blessednesse freely offered in them for so the Apostle expresly affirmeth that by the divine power of God these Promises are given to us that by them we may be changed 2. The receiving of these Promises by faith maketh a wonderfull change upon sinners for so soon as a sinner getteth grace to believe and apply the free promises of the Covenant as soon doth the Lord begin to make out upon his heart the things promised so stamping it with His own Image that the sinner receiving these Promises beginneth presently to look like God his Father and in some weak measure to resemble Him in heavenly wisdom holinesse uprightnesse and other of His communicable properties especially in humility self-denial love and pity toward other miserable sinners zeal for the Lords honour and such other perfections as were eminent in the Man Christ and this is to partake of the divine nature This change kythes also in abhorring and flying from the filthie fashions which flow from the unmortified corruption of these that are yet living in nature and so eschewing the wrath and ruine which such are liable to both which may be understood by escaping the corruption which is in the world through lust and is here made the effect of receiving the Promises and where this work is it proveth a right to the Covenant and giveth ground of confidence that that work shall grow The study of the growth whereof the Apostle presseth in the next place Vers 5. And besides this giving all diligence adde to your faith vertue and to vertue knowledge 6. And to knowledge temperance and to temperance patience and to patience godlinesse 7. And to godlinesse brotherly kindnesse and to brotherly kindnesse charity To the end that this saving work of grace described in the preface may thrive The Apostle doth here seriously exhort gracious 〈◊〉 not to satisfie themselves with the sight of one or some few graces in themselves but to give more than ordinary diligence that they may see every grace drawn forth to exercise and kything in fruits for which cause he reckoneth forth a number of these graces in the exercise whereof a Christians growth doth consist Hence Learn 1. Even they who discern in themselves a saving work of grace and know the priviledges spoken of before to be theirs are not now to sit down idle and satisfied but to be the more active and diligent in the exercise of grace and holy duties for so saith the Apostle Besides this that ye have precious faith and promises and do partake of the divine nature give all diligence 2. As it is not that ordinary diligence wherewith most Professors satisfie themselves that will be blest to make a thriving Christian but such as goeth through all means and waiteth upon all opportunities of profiting that their ability and calling will permit them to follow and gets the flower of a Christians wit affections and time which is here called all diligence So a Christian's end in being thus diligent must not be his own credit before others or the satisfaction of his conscience only But that the exercise and fruits of one grace may be still added to another and so Christ may be honoured in him and by him Giving all diligence adde to your faith c. 3. Saving faith which gripeth Christ for pardon and strength and daily flyeth to Him for both must be holden fast and renewed in the exercise of it by all that would thrive in any other grace or be fit for any duty if either we loose the grips of faith or do not frequently renew them we can thrive in nothing therefore is faith here made the first stone in this spiritual building to which all the rest are to be added Add to your faith c. 4. With the maintaining and renewing the acts of saving faith a Christian that would grow must so mind his duty as that he keep himself in the nearest disposition for it for no lesse is signified by vertue than the working habit of every grace which keepeth a Christian in such a fitnesse for doing or suffering that when he is called to them either of them are lovely to him and he is in some measure ready for them which the Scripture calleth elsewhere the having of the heart at the right-hand Eccl. 10.2 and standing with the loyns girt Eph. 6.14 and here is called Adding to faith vertue 5. There is more than this readinesse of disposition for duty requisit to make a growing Christian even the use of holy reason to time and mannage duties wisely that as the heart lieth to duty there may be skill to go about it with prudence and circumspection as the word knowledge here signifieth which is to be added to vertue 6. Because there remaineth in the best many immoderate and unruly affections and passions which as they are ready to exceed bounds even about lawfull objects so the excesse of them doth darken reason indispose the heart for duty mar the exercise of faith and so hinder all the former three Therefore a Christian that would grow must labour to have by the power of God's grace in him such a command over his passions of anger fear grief c. and over his affections of love joy and the like
and ought not to content themselves with a high esteem of the written Word or of the preaching thereof in the general in the mean time having a slender esteem of these portions of Truth which God carves out to them by the Messengers whom He sends to them for the Apostle leads those to whom he writes to look upon that commendation of the Word which Isaiah had given out before him as agreeing to the Word written and preached to them by himself and others of the Lord's Servants in that time And this is the Word which by the Gospel is preached unto you 9. Although the precepts and threatnings of the Word have their own efficiency as instruments in Gods hand to prepare the soul for the new life by breaking and humbling of it Act. 2.37 Yet it is mainly the Gospel or the glad tydings as the word signifies of free salvation through Jesus Christ to all lost sinners who get grace to receive the offer thereof whereby a new life is conveyed to and increased in the soul and whereby it is brought into that excellent state of Regeneration for the Apostle applies the commendation of the Word which is the seed of Regeneration mainly to the Gospel And this is the Word which by the Gospel is preached unto you CHAP. II. IN this Chapter the Apostle goes on to presse such duties of holiness as are most suitable for that excellent state of the Regenerate described in the former In the first part of it he exhorts to growth and progress in such duties of holiness as concern all Christians in whatsoever relation they stand in the world as namely the study of mortification ver 1. a hearty indrinking of the Doctrine of the Gospel because their so doing is the means of their spiritual growth ver 2. It is the way to prove that they had experimentally tasted of the sweetness of Christ's grace ver 3. and because by their daily use-making of Christ offered in the Gospel they should find an increase of spiritual life and fitness for every duty ver 4 5. and that because the Scripture witnesseth Him to be given with the Father's good will for a solid foundation of salvation and comfort to every soul that flyes to Him ver 6. Whence the Apostle infers that Christ cannot but be very dear to Believers and that He shall not be the lesse glorious that many slight Him who by their so doing shall only ruine themselves and prove themselves Reprobates ver 7 8. But as for those whom he hath so highly honoured that they might be forth-coming for his praise who had made so remarkable a change upon them ver 9 10. Their great study ought to be to keep up the battel against their inward lusts ver 11. and to walk so as the most wicked among whom they converse may be allured to fall in love with Christianity ver 12. In the second part of the Chapter the Apostle presseth such duties as are suitable for Christians considered under some of their special relations And first he exhorts them as subjects under heathen Rulers to respect every form of lawfull Government whether in the person of the supream or inferiour Magistrate and this he presseth by many arguments First Because they should thereby evidence their respect to Gods Command Secondly Because Magistrates are appointed of God for so good ends as he expresseth ver 13 14. Thirdly They should thereby silence their slanderers ver 15. Fourthly Because otherwise they should abuse their Christian Liberty unto licentiousness ver 16. And fifthly Because other unquestionable duties did necessarily infer this ver 17. Secondly He exhorts them as servants under heathen persecuting Masters in which case many Christians then were to carry themselves dutifully toward such Masters and patiently under wrongs from them whether they were of the worst or better sort ver 18. and this the Apostle presseth to the end of the Chapter by severall reasons First Because they might expect a gracious reward from God if they were put to unjust sufferings from men for respect to his Commands ver 19. Secondly Because it would be a disgrace for Christianity if Christians did deserve hard usage from Heathens for their miscarriage ver 20. Thirdly Because they were obliged to patience under the Crosse by their Calling Fourthly Because Christ had suffered harder things for them Fifthly Because He had cast them a sweet Copy of the right way of suffering ver 21. Sixthly Because Christ was a most innocent sufferer ver 22. Seventhly Because He was the most patient And eighthly the most confident under greatest wrongs that ever was ver 23. Ninthly Because by His death He hath purchased Reconciliation with God And tenthly healing to all his Peoples wounds especially for his cause ver 24. Eleventhly Since they who were once in the way to perdition were now brought to a state of safety by Him ver last Therefore they ought patiently to suffer wrongs in following their duty to Him the pressing whereof is the Apostle's scope Vers 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings THe Apostle's scope in the first part of this Chapter being to presse upon all Christians the study of progresse and growth in holiness as appears by the second and fifth Verses he doth in order to this stir them up to the battel against their unmortified corruptions giving instances of such as are most contrary unto that love of the Regenerate one toward another which he had prest before as an evidence of their Regeneration Chap. 1. ver 22. and to that hearty receiving of the Word which he presseth in the following Verse as the principal means of their growth in grace not excluding other evils not here mentioned but leading them by these to the knowledge of all the rest that are unbeseeming a regenerate state Doct. 1. There doth remain in the Children of the Lord not only after their Regeneration but even after some progresse in mortification many strong corruptions and filthy frames or spirit which are left to humble them Rom. 7.24 and to stir them up to earnest imployment of Jesus Christ both for mercy and power to subdue them 2 Cor. 12.8 for upon those whom the Apostle supponed to be not only born again Chap. 1.23 but to have attained to a good degree of mortification Chap. 1. ver 22. he doth here presse that they should lay aside malice and guile and hypocrisie c. 2. Our corruptions ought to be renounced with detestation as things very noisom to be longer kept Isa 30.22 and with a purpose never to meddle with them again Hos 14.8 for there is a metaphor in the words taken from a man putting off an old suit of cloaths full of filth and vermine which would be both hurtful and disgraceful to be longer worn Wherefore laying aside all malice c. 3. Even the Children of the Lord are ready to cleave very close to
our strength for all we have to do Isa 45.24 for this coming to Christ here prest may be looked upon as the mean of growth in mortification and every grace as is clear by comparing this to whom coming c. with what goeth before and follows after 4. All that come to Jesus Christ shall find Him a solid foundation to rest upon able to bear them and all their burdens constant in His love to them and in the fulfilling of all His undertakings and as such He is daily to be closed with for for these and the like causes He is here set forth as the object of Faith under the similitude of a stone 5. Christ is a living foundation for sinners to build themselves upon having life in Himself essentially Joh. 5.26 and communicating life spiritual and eternal to every soul that closes with Him 1 Joh. 5.12 for so also is he here proposed as the object of saving Faith to whom coming as unto a living stone 6. Felt deadness should not keep any soul back from Jesus Christ who see need of life from Him and hazard of eternal death without Him it being impossible to attain to spiritual or eternal life but by closing with Him Joh. 6.51 for coming to Him as to a living stone imports that the desire of life should draw souls that do find much deadness spiritual and do fear death eternal to Him To whom coming as to a living stone 7. There is not another rock or foundation-stone whereupon the Church or any true Member thereof can be built but Jesus Christ himself The Prophets and Apostles are only called the foundation Eph. 2.20 in so far as they hold out in their Doctrine this living foundation and this Apostle by that Rock whereupon Christ said He would build His Church Mat. 16.18 did not understand himself or his successours though never so faithfull Ministers but Jesus Christ Himself whom he had a little before confessed to be this living stone and therefore he thus holds Him forth here To whom coming as unto a living stone 8. Though Christ be a solid and living foundation for sinners to rest upon Yet is He rejected by the most part of men as unworthy to be their choice He having little outward glory to draw hearts toward Him Isa 53.2 and all men being naturally blind concerning His spiritual excellency 2 Cor. 4.4 and their own need of Him Rev. 3.17 and there being but a very few in comparison of the rest that are given unto Him to be saved by Him Job 12.39 therefore is it that He is disallowed indeed of men 9. Others rejecting of Christ should be so far from discouraging His own to close with Him and make use of Him that by the contrary it should move them to a more hearty and frequent closing with Him being confident that He shall deal the better with them that they are not hindered or discouraged by the example of rejecters from closing with Him for even this may be also looked upon as having the strength of an argument to move those who have hitherto been strangers to Christ to come now to Him and those who are near to come yet nearer that He is disallowed indeed of men 10. Christ is disallowed when he is not fled to and made use of for that life and rest and other advantages to be had in Him for in opposition to Believers coming to Him and use-making of Him He is said to be disallowed indeed of men 11. Jesus Christ not only as He is God but as He is our Mediatour is and hath been from eternity Prov. 8.30 the Father's choice and delight in highest esteem with Him which is evidenced by the Father's giving all things into His hand for our good Mat. 11.27 and all for that very end that He may be honourable in our esteem Joh. 5.23 by His hearing of Him as our Intercessour in all His petitions Joh. 11.42 and hearing all our lawfull desires for His sake Joh. 16.23 and by the unspeakable terrour which He will manifest against rejecters of Him beyond what other sinners shall find Heb. 10.28 29. All which do prove that as our Mediatour He is most dear and precious to the Father and worthy is He to be so there being none in heaven or in earth fit for that work of Redemption but He Rev. 5.4 5. Therefore is He chosen of God and precious 12. The Father 's high esteem of and delighting in the Mediatour Christ should move sinners to come to Him to choose Him for their portion and to delight in Him being confident that their so doing cannot but be well-pleasing to the Father who hath chosen Him that He may welcom sinners and hath fitted Him to be all things to them that may contribute for their blessedness 1 Cor. 1.30 for this is a motive of coming to Him that He is chosen of God and precious From ver 5. Learn 1. Christ's way of engaging the hearts of His own to a daily use-making of Him is by proposing to them in His Word the sweet advantages and rich priviledges which they shall have by their so doing with the consideration whereof he allows them to move their own hearts to perseverance in that exercise for this Verse doth contain a bundle of advantages and priviledges that souls have by daily use-making of Christ branched out to move them thereunto to wit That by their coming to Him as to a living stone they also as lively stones are built up a spiritual house c. 2. Every renewed act of Faith closing with Christ as the Scripture holds Him forth doth draw from Christ some new increase of spiritual life whereby the soul is made more sensible of sin hath more appetite after Christ and His Truth and more activity in duties that may honour Him all which are effects of spiritual life and resemblances betwixt it and the natural life for this is here made a prevailing motive to that coming to Christ which is recommended to sinners in the former Verse that they who did so should be made lively stones which must be understood of an increase of spiritual life it being spoken to them who are supposed before to have been born again 3. Even as Believers are holden throng in daily employing and use-making of Christ so do they make progress in grace and holiness so do they also become solid and fixed in their understanding of the Truth that they may not be carried about with every wind of doctrine constant in their love to Christ and in their believing of His love to them and established in their walking like unto His Truths for in opposition to the unsetledness of mis-believers and of them who do not live in the daily imploying of Christ but rest upon their measures received those that are daily coming to Him are here said to be lively stones built up c. importing beside their progress a state of stability and fixedness which they attain to by their so
and cursed estate Eph. 2.3 Yet there may be amongst them much difference of disposition some of them being of a more bountiful and liberal temper as the word here rendered good may signifie Mat. 20.15 and lesse rigid in exacting all that in strict justice they might as the word translated gentle doth import others of them more perverse and harder to have dealing with according to the signification of this word froward which difference doth mainly flow from the Lord 's various dispensation of the gifts of nature and his common influences for improving the same according to His Soveraign pleasure for here among wicked and heathen Masters there are some good and equitable or moderate to wit in comparison of some others of them and there are others who are more perverse or froward 8. The wickednesse of those to whom in God's providence Christians are tied by any relation doth not exempt them from making conscience of the duties of that relation toward those to whom they are tied the ground of our duty not being the qualification of the person to whom we owe it but the Command of God obliging us to it Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Vers 19. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God From this to the end of the Chapter the Apostle bringeth many arguments to presse upon Christian Servants dutifulness to their Pagan-Masters and patient suffering of injuries from them in following their duty to Christ The first is That if they did out of respect to Christ's command and glory hold on in their duty notwithstanding of hardest sufferings He should graciously reward their so doing as acceptable service to Him ver 19. The second is That it would be a great disgrace for Christians to deserve by their miscarriage hard usage from Heathens but if they were faithful in their duty and patient under sufferings for it they might be sure of God's approbation ver 20. Hence Learn 1. Although neither our doing nor our suffering can merit any thing at God's hand it being wholly His grace as the first expression ver 19. may be rendered from the Original that enables us for both Philip. 1.29 Yet when His grace hath in some measure enabled us for both He is pleased to esteem thereof as if it were worthy of thanks from Him and graciously to reward it with a further increase of grace and ability to do and suffer Mat. 25.19 with begun peace and consolation in the heart under sufferings for duty to Him 2 Cor. 1.5 as earnest of the full reward which His grace is to bestow at last Rev. 3.4 5. which ought to be a sufficient encouragement to the Godly in their duty against all their sufferings from men for which end it is held forth here for This is thank-worthy or as the Original may be rendered this is grace 2. God doth not so much respect the sufferings of Professors even for Truth and Duty seing Hypocrites may attain thereunto 1 Cor. 13.3 as He looks unto the principle and manner of their sufferings whether they suffer because of their former engagements by profession or otherwise and because they desire to carry a name and esteem of religious persons to the end with them or whether they suffer out of conscience toward God that is in obedience to Him who commands them to choose affliction rather than sin and from a desire to please and honour Him by bearing Testimony to His Truth by suffering for this suffering and this only is reckoned thank-worthy if a man for conscience toward God endure grief suffering wrongfully 3. Although the Lord sometimes keeps heavinesse and grief off the spirits of his People under such sufferings as are very heavie and grievous in themselves Act. 16.25 Yet at other times He sees it sitting not only to exercise them with hard and unjust sufferings from men but likewise with many sad weights upon their spirits under these sufferings arising partly from the sight of God's dishonour by their enemies Psal 42.3 and partly from the fear of their own miscarriage under their trials Joh. 14.1 together with their mis-belief of the Promise of their through-bearing and out-gate Psal 116.11 both which exercises together are sometimes necessary for the Godly that they may be compleatly denied to their own strength and courage and may be taught to depend on God for their through-bearing 2 Cor. 1.8 9. and therefore both exercises ought to be patiently submitted unto by them in so far as they are for their trial and advantage even as they would expect a reward from God for this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 4. Although it be the mark of Hypocrites to do all duties of Religion for respect to their own credit and glory before men Mat. 23.5 Yet the Lord allows His own People to have so much respect to their own credit especially before the profane as may provoke them to a tender and holy walking and to eschew every thing that may disgrace them and their holy Profession for this is here made an argument to duty and patient suffering of wrongs that if they neglected duty and so were put to suffer for their miscarriage That would be no glory but rather a disgrace to them and their Profession for what glory is it if when ye be buffetted for your faults ye shall take it patiently 5. As it hath pleased the Lord for the good of humane society to leave in the minds even of Heathens some knowledge of what is contrary to His will Rom. 2.14 15. and some inclination to punish the same Act. 28.4 So it is a very great disgrace to Christian Religion when Heathens or such as are like Heathens void of the saving knowledge of God in Christ may find Christians in those sins which their light leads them to punish especially when Christians make their liberty by Christ a pretence and cloak to cover those sins for it is here imported by the Apostle that Heathen Masters did not only know some what of their Servants duty but also would justly punish them for neglect of it and that if Christian Servants did by their miscarriage deserve sufferings from such Masters as they were in hazard to do by abusing their christian liberty this would prove a great disgrace to them and to the Profession of Christianity for what glory is it if when ye be buffetted for your faults ye shall take it patiently 6. Although patience under deserved stroaks from men be in it self commendable and will prove persons to be accepted with God when they accept the punishment of their iniquity and flie to Christ
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
The other argument is from the advantage of such a carriage that if they did imitate these holy Women especially Sarah in dutifulnesse to their Husbands notwithstanding of any terror from them they should prove themselves heirs of Sarah's blessednesse Hence Learn 1. The Children of the Lord have not only need of precepts to presse their duty upon them but likewise of the examples of others held forth to them who have gone before them in the practise of these duties that so they may apprehend them feasible seing others have attained to them and sweet seing others have chearfully practised them and the neglect of them hazardous since these who have made conscience of them may be brought as witnesses against the neglecters of them Therefore after the Apostle hath prest by precepts and reasons the duty of believing Women to their Husbands he here beareth in the same further by the example of the Saints for after this manner also the holy Women in the old time who trusted in God adorned themselves being in subjection to their own husbands 2. The approven examples of the most eminent of the Saints making conscience of moral duties which are registred in the Old Testament are obligatory under the New to the meanest of Believers in Christ who are not by their Christian Liberty freed from imitating them in these for here the Apostle presseth upon Christian Women dutifulnesse to their Husbands from the example of holy Women under the Old Testament and particularly Sarah who was an eminent and in some respects an extraordinary person For after this manner in the old time the holy women also c. Even as Sarah c. 3. There is no true holinesse which hath not Faith in God for the fountain and root of it whereby the heart relieth on God for furniture for the duties of holinesse and encouragement against difficulties in the way thereof Nor is there any real trusting in God which hath not for the fruit thereof holinesse consisting in the study of abstenance from every known sin and endeavour after every known duty for from these two joyntly are those ancient Believers described as examples to be imitated by others Holy Women who trusted in God 4. True holinesse and faith in God are mainly evidenced in the particular duties of these relations wherein the Lord's Providence hath placâ—d his People the conscionable discharge whereof doth prove the principal ornament of Professors for here the Apostle sets forth those ancient believing Women as in their best ornaments while they are evidencing their holinesse and trusting in God by their dutifulnesse to their Husbands to be imitated by Christian Women under the Gospel The holy Women who trusted in God adorned themselves being in subjection to their Husbands 5. The Lord takes notice of the least act of sincere obedience to his Commands even when it is mixed with many sinful failings which he passeth in penitents and would not have any of his People cast at any good in others nor be the lesse careful to imitate it that they do discern much miscarriage joyned with it for in that passage of Sarah's Gen. 18.12 which is here related to there are many sinful failings and little thing commendable beside that one word evidencing her reverence to her Husband which the Lord here registreth for her commendation and others imitation hiding the faults that were therewith Even as Sarah obeyed Abraham calling him Lord. 6. The want of these qualifications in parties to whom the Lord's People have relation which have been eminent in others doth not exempt them from these duties which by vertue of that relation have been performed to others endued with these qualifications for here the Apostle from Sarah's reverencing of Abraham an extraordinary and eminently gracious man inferreth upon Christian Women reverence to their wicked infidel Husbands Even as Sarah obeyed Abraham calling him Lord. 7. When we obtain grace from the Lord to follow the footsteps of the Saints registred in Scripture especially in the faithful discharge of the duties of our particular stations and relations then do we prove our selves to be partakers of the same spiritual priviledges with them and heirs of the same eternal blessednesse which they now possess for as those who imitate the faith and obedience of Abraham are for that called his children Rom. 4.11 12. Gal. 3.7 9 29. So these Women here who imitate Sarah in well-doing particularly in obedience to their Husbands are called her daughters Whose daughters ye are as long as ye do well which is not to be understood as if they were cast out of the number of her daughters for every short-coming in their duty but that it is in the way of their duty that they will clear to themselves their right to her blessedness and enjoy the sense of their interest in the spiritual priviledges which she had 8. They that resolve to hold on in the way of well-doing may resolve to meet with as much of terror and afrightment therein as wicked men can make them yea even from those of their nearest relations whose enmity against godlinesse before the Lord change them is greater than any natural affection they have to those they are most strictly tied unto for it is mainly against the terror and amazement of wicked Husbands that the Apostle here guards Christian Women encouraging them by this that they should prove themselves daughters of Sarah if they held on in their duty and were not afraid of any amazement 9. It is perseverance in the way of duty when there is not only small appearance of successe but much terrible opposition from wicked men in following of it which mainly cleareth to Believers their right to the heavenly inheritance for this the Apostle presseth upon Christian Women as that which would prove them daughters of Sarah that is co-heirs with her of the heavenly inheritance if they did well and were not afraid of any amazement Vers 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred In the next place the Apostle presseth the duties of Husbands to their Wives which he comprehendeth in two branches First That they should manifest a special measure of prudence and heavenly wisdom in conversing with them And secondly that they should season their authority over them with tenderness and respect to them both which he presseth by several arguments 1. From the strictnesse of their obligation to these duties which was the same with that of the Wives to theirs 2. From the weaknesse and infirmity of the Women which calls for the more wise and tender dealing 3. From the equality of both in partaking of spiritual and eternal priviledges And 4. from the hazard of the neglect of those duties to wit the interrupting of their service to God particularly the marring of their access to him in prayer Hence
Learn 1. Husbands are no lesse strictly tied to duty toward their Wives than the Wives are to duty toward them or any inferiour toward their superiour and therefore they ought not to make their superiority a pretence to the neglect of their duty as if their Wives were tied and themselves left at liberty for the Apostle useth the same word in pressing the duty of Husbands to their Wives which he did before in pressing the duty of Wives to their Husbands and of Servants to their Masters Likewise ye husbands 2. It is the duty of Husbands to cohabit with their Wives and to labour for much prudence and wisdom in conversing with them that they may not only know their own duty toward them but may be able to instruct them in theirs 1 Cor. 14.35 that they may discern how far to intrust them with their affairs and counsels Prov. 31.11 and how far they ought to keep up the same from them Mica 7.5 and that they do not rule them according to their passion and will but according to that wise rule set down in the Word for the Apostle here presseth upon Husbands both cohabitation and wise walking with their Wives Ye husbands dwell with them according to knowledge 3. There is not only love required of the Husband toward the Wife but likewise some respect and honour such as makes them signifie their sympathy with them under their crosses 1 Sam. 1.8 their high esteem of the vertues they discern in them Prov. 31.28 and such as may conciliate respect to them from the rest of the family Gen. 16.6 for this is the other branch of the duty of Husbands giving honour unto the Wife 4. It hath pleased the Lord to exercise the Woman with a special measure of weaknesse and infirmity both natural by imposing upon her much pain and labour in bringing forth and educating of Children and moral by giving her fewer opportunities than the Man hath of means for perfecting of her natural parts which likewise are not ordinarily so strong in her as in the Man in which respects she is here called the weaker vessel 5. The consideration of this weaknesse of the Woman should be so far from making Husbands to despise and slight them that by the contrary it should increase their respect to them considering that by reason thereof they are the more easily crushed and broken in their spirits especially by the austere and undutiful carriage of their Husbands and the more apt to apprehend themselves slighted for so it is here made an argument to procure respect to them from their Husbands giving honour unto the Wife as unto the weaker vessel 6. Both the work of God's saving grace in his own which is here called the grace of life because it quickens the soul where it is for spiritual performances and clears its right to eternal life and likewise eternal life it self which may be safely conceived to be comprehended in the same expression is the free gift of God's grace proceeding meerly from his favour and love bestowing the same upon sinners as their inheritance never to be taken from them for of both these the Apostle may be understood while he calleth Christian Women and their Husbands to whom he speaketh as being Believers Heirs together of the grace of life 7. The difference of sex or outward condition among the Lord's People doth not hinder their equality in the participation of spiritual and eternal priviledges which free grace doth bestow without respect to these differences Gal. 3.28 for here Husbands and Wives are called Heirs together of the grace of life 8. The consideration of this equality should strongly move superiours to make conscience of duty toward their inferiours considering that because of this equality their inferiours are no lesse dear to God than themselves and that they are fellow-heirs with them of that which is much better than any thing of a temporary concernment wherin they do excel them for this is here brought as an argument of Husbands dutifulnesse to their Wives That they are heirs together of the grace of life 9. Although none can be so infallibly perswaded of anothers being in the state of grace and salvation as they may be of their own Rev. 1.17 Yet ought every Professor to entertain so much charity of another concerning that as may make them no lesse conscionable in every duty toward them than if they were such and not upon slender grounds to question the same or admit of thoughts to the contrary lest thereupon Satan make them apprehend exemption from duty toward them for so much is imported here while Husbands are exhorted to duty toward their Wives and that because they ought to judge them in charity Heirs with them of the grace of life 10. When Christians are not making conscience of the faithful discharge of the duties of their particular relations especially of this betwixt Husband and Wife then the duties of God's Service chiefly in their families and in secret will either be broken off or the successe of them marred for how-ever the one party may be more innocent than the other yet the guilt of the injuring party and the grief and passion of the injured will not only indispose the hearts of both for duties and mar their hearty joyning in them but will also readily cut off as the word here rendred to hinder signifieth the very external performance of the duty of Prayer under which all other religious performances may be comprehended and mar their accesse to God and the successe of their duties for so much is imported in this last reason That your prayers be not hindred 11. The more conscionable Christians are by the grace of God enabled to be in the discharge of the particular duties of their several relations the more accesse to God and successe of all their religious performances may they expect for this motive as it imports the hazard to follow upon the neglect of duties of that sort so it imports also the advantage to follow upon the conscionable discharge thereof to wit that their Prayers should not be hindred Vers 8. Finally be all of one mind having compassion one of another love as Brethren be pitiful be courteous 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Here is the second part of the Chapter wherein the Apostle exhorteth to the exercise of such graces and duties of holinesse as do concern every Christian and do serve in a special way for keeping up a profitable and comfortable communion with God and with his people of which sort the Apostle condescendeth upon seven First That they should labour for unity of judgement among themselves Secondly that they should be affected with one anothers condition as if it were their own Thirdly that their love one to another should resemble that which is among Brethren Fourthly that they should pity the infirmities one of
inherit a blessing Vers 10. For he that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it Here is a second motive to the study of the duties formerly pressed to wit That that study was the way to have a sweet life and many good dayes in communion with the Lord notwithstanding of all their troubles And this argument is taken out of Psal 34.12 13. and doth contain four several directions for clearing the way of attaining to that sweet fellowship with God and among themselves The first is that they should watch against the evils of the tongue The second is that they should set against every known sin The third is that they should set about the practise of every known duty And fourthly that they should earnestly pursue peace with others of the Lord's People So might they expect sweet communion with himself Hence Learn 1. Although the most part of men esteem their life happy and their dayes good enough if they enjoy abundance of earthly comforts Psal 4.6 7. and 49.16 18. Yet there is no life that deserves the name of a life except it be sweetned sometimes with tasts of the Lord 's special love nor are there any dayes that are worthy to be called good dayes which are not spent in fellowship with God for this life and those good dayes here spoken of are the same with tasting how gracious the Lord is as appears by comparing these words with the ninth verse of the Psalm whence they are cited 2. There is no way to live that sweet life and to see those good dayes that sinners may attain unto even here away in communion with the Lord but by the study of holinesse eschewing every thing that grieves the Spirit of God and aiming sincerely at the practise of every thing that is well-pleasing in his sight for both these are here prest as the way to have that life and to see those good dayes 3. Although men are prone to count very little of the sins of their tongue Psal 12.2 4. Yet much of that guilt which marreth sweet fellowship with God will be found in sins of that kind partly in idle and unprofitable discourses whereof men must give an accompt Mat. 12.36 foolish talking and jesting which is not convenient Eph. 5.4 rigid censuring of and bitter envâ—ighing against others which makes all that Christians do in Religion uselesse Jam. 1.26 and grieves the Spirit of God Eph. 4.29 30 31. medling with those things in discourse wherein folks are not concerned 1 Tim. 5.13 and the like which may be comprehended under that which is here called Evil and partly in equivocation Gen. 20.2 12. venting of error under fair speeches and pretences Rom. 16.17 and hypocritical or fained discourses whereby Christians do give out themselves to be what they are not which resembles that whereunto David relateth in that passage of the Psalm which is here cited as appears by comparing the words with the title of that Psalm All which and the like may be comprehended under guile and both sorts of sins of the tongue are to be abstained from by those that would enjoy communion with the Lord for in order to that this is the first direction He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 4. Were Christians never so innocent in their discourses and watchful over their tongue except also they make it their serious study to keep a distance in heart and practice from every known sin and that as it is evil and contrary to the holy nature and will of God they cannot expect to keep up that sweet communion with God which he allows upon his own for this is the second direction necessary for attaining to that end Let him eschew evil 5. It is not simple abstinence from sin suppose that could be attained to without further that fitteth souls for entertaining fellowship with God unlesse there be also joyned therewith a sincere and universal aim at every thing that is well-pleasing in the sight of God both in duties relating more immediately to God and his publick matters in the world 2 Chron. 24.16 and in duties toward others of his People whether those of our particular relations 1 Tim. 5.4 or others Gal. 6.10 to which these Scriptures give the name of doing good for this is the third direction for attaining and enjoying communion with God Let him do good 6. They that desire to have much peace in fellowship with God must be very serious in studying peace with others both by living peaceably with them themselves so far as is possible Rom. 12.18 without prejudice to Truth Zech. 8.19 or holinesse Heb. 12.14 and procuring and cherishing peace among others of the Lord's People Mat. 5.9 both which are comprehended in this fourth direction for attaining to and enjoying of communion with God Let him seek peace and ensue it 7. As there will be no small difficulty from Satan our own and others corruptions in the way of attaining and entertaining peace among the Lord's People So none of them must stand upon their pains in the pursuit thereof nor quit the same though upon many former essayes they have not had successe and though peace seem to be flying from them All which is imported in the signification and doubling of the word here Seek peace and ensue it Vers 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Here are three further arguments to presse the forementioned duties The first is that the watchful providence of God is exercised about them for their good who having fled to the righteousnesse of Christ do also walk in the way of righteousnesse or holinesse formerly described The second is that he doth favourably accept of their prayers And the third is that the terror and wrath of God is imployed against those that walk in the contrary way Hence Learn 1. It is the priviledge of justified persons walking in the way of holinesse to have the favourable providence of God watching over them for good which comprehends his furnishing of them with every thing necessary for their welfare Deut. 11.12 warding hazards off them as far as shall be for their good 2 Chron. 16.9 rendring ineffectual all opposition made to them while he hath service for them Ezra 5.5 supporting them under and delivering them from all their troubles in due time Psal 33.18 and making out his Covenant to them Jer. 24.6 7. All which the Scriptures cited make clear to be comprehended in this expression which holds forth their priviledges The eyes of the Lord are over the righteous 2. Although for wise reasons the prayers of the Lord's People may have no answer for
hath given a proof of His power and good-will to bear His own through all their trials Secondly That their troubles from wicked men can reach no further than their flesh or outward man and the concernments thereof Thirdly That those troubles can continue no longer than their dwelling in the flesh And fourthly That all their hard exercises are carved out not by the lusts of men but by the holy and wise providence of God for these considerations are here presented to the Godly for their encouragement against the mockery and persecution of the profane that the same had been the lot of the Saints now departed that it was measured out by the Lord that it could only reach their flesh and them only while they were in frail flesh as is imported in these words For for this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh 4. Gods great end in sending and keeping up the Gospel among His own is That they being quickened by His Spirit which He communicates to them through the preaching of the Gospel Gal. 3.2 may be enabled to live the life of faith Joh. 20.31 and holinesse 2 Cor. 3.18 and may have also a life of consolation here 1 Joh. 1.4 and a life of glory hereafter 1 Joh. 5.13 All which is imported in this great end of preaching of the Gospel to the Lords People That they might live according to God in the spirit 5. The life of grace and of consolation could not thrive so well in the hearts of the Godly not could they be fitted for the life of glory except they met with trials and opposition from the wicked of the world to stir them up to the exercise of their grace Rom. 5.3 and to cry for a further measure of it Psal 119.25 to loose their hearts from this life and make them long for a better 2 Cor. 5.2 For for this cause the Gospel was preached to the Saints departed that they might be judged according to men in the flesh but by the blessing of God upon the Gospel and upon their hard exercise from the wicked might live according to God in the spirit Vers 7. But the end of all things is at hand be ye therefore sober and watch unto prayer The fifth argument to the study of holinesse notwithstanding of discouragements in the way thereof is That wicked mens opposition and the Godlies sufferings and all things of that nature would shortly be at an end from which together with the former arguments the Apostle inferreth seven directions for attaining to a right carriage in duty under so much opposition from wicked men whereof three are comprehended in this Verse The first is That they should manifest moderation and prudence in their disposition and carriage The second is That they should be much with God in prayer The third is That they should carefully watch against every thing that might mar their intercourse with God in that duty Hence Learn 1. It cannot now be long to the end of time and all things in it whether we compare the remainder of time with that which is already past or the whole of it with eternity or whether we consider how near the end of time and all things in it is to every particular person in all which respects the Apostle expresly asserts here that the end of all things is at hand 2. The Lord's People could not faint in their duty nor be discouraged because of opposition in the way of it if they did entertain the believing consideration of the nearnesse of the end of wicked mens persecution and of their pains in duty and sufferings for it for this is here given as an encouraging argument to constancy in duty notwithstanding of opposition in the way thereof That the end of all things is at hand 3. They that would carry themselves aright under much discouraging opposition in the wayes of the Lord and would keep themselves in a fit disposition for meeting with Him at the end of all things must study sobriety which consists in a mean esteem of our selves for our gifts or graces Rom. 1â— 3 in the exercise of right reason and Christian prudence in compassing our affairs Mark 5.15 and in a spare-modling with such earthly delights as may indispose us for our christian warfare 1 Thes 5.8 for this is the first particular direction which the Apostle gives for a right carriage in duty under opposition and which he inferreth upon the nearnesse of the end of all things as the way to be prepared for the same Be ye therefore sober 4. None can hold out in their duty when they meet with discouragement in the way of it nor can keep themselves in a right disposition for the end of all things but those only who keep much correspondency with God by prayer in which exercise His People receive from Him light and strength to carry themselves aright and encouragment against all that might discourage them in His way for this is the second thing recommended to them that would persevere in their duty even under opposition and be sit for the end of all things that they should watch unto prayer 5. None can expect acceptance or successe of their prayers except they joyn therewith watchfulnesse that so they may furnish themselves beforehand with matter for prayer Psal 5.1 that they may discern and make use of the fittest opportunities for the discharge of that duty Psal 55.17 that they may eschew in their ordinary carriage what may mar their accesse to God in prayer and the return of the same 1 Pet. 3.7 and may carefully observe what answers of their former prayers they have from God Hab. 2.1 for in order to this duty and as a necessary pre-requisite of it watchfulnesse is here pressed Watch unto prayer Vers 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins The fourth direction to the Lord's People for attaining to a right carriage under so much opposition from the profane which the Apostle inferreth from the former arguments to the study of holinesse especially that taken from Christ's love to His own manifested in his sufferings is That they would labour for fervency of affection one towards another and this the Apostle presseth with great earnestnesse as the sum and chief of all the duties we owe to our neighbour and bears it in by this argument That love will prevent and passe many mutual wrongs which cannot but mar comfortable society among the Lord's People Hence Learn 1. Next unto our love to the Lord Jesus which is the first and great Command in the Law Mat. 22.38 Love to His People ought to be studied above all other things it being the main evidence of our love to Him 1 Joh. 5.1 and of His love to us 1 Joh. 3.14 and that which makes way for every other duty to our neighbour 1 Cor. 13.4 for the
of the necessities of others of the Lord's People and that with due consideration how far his ability may reach so as his charity may neither be unsuitable to the Lord's liberality towards him 2 Cor. 16.2 nor prejudicial to duties of equity Rom. 13.8 especially to those of his near relations 1 Tim. 5.8 So those who have an Office in the House of God for gathering and distributing the charity of others ought to discharge the same with faithfulnesse and diligence chearfully going about the meanest â—uty of their office for this last part of the Apostle's direction may be understood both of the Deacons and of every private Christian and likewise of the proportion which should be betwixt their charity and their ability as also of their stretching themselves to the utmost of the grace given unto them to do those duties of charity in a right manner If any man minister let him do it as of the ability which God giveth 3. As there is a great pronenesse in all men naturally whereof the Regenerate are not free to seek their own glory especially in the giving out of their receipts as is imported in the Apostle's proposing this end to Believers in the communication of their gifts that God may be glorified So none can acceptably imploy their best gifts unlesse their main end be that God he giver may be praised both by the dispenser of these gifts and by those that are profited by them for giving such gifts to men and the heart to let them forth for so holy an end as this that God in all things may be glorified 4. As every gift we have comes to us through Jesus Christ Job 1.16 So all the glory that redounds to God by the right use of these gifts must be given to Him whether by the dispenser of them or those who are profited by them through Jesus Christ in whose strength they are rightly imployed Job 15.5 who makes His People intend the glory of God in all things Isa 61.3 Job 17.10 and makes their intention to glorifie Him accepted by His merits Heb. 13.15 for this glorifying of God which is here proposed as the end to be intended both by them that let out their gifts to others and by those to whom they are dispensed must be through Jesus Christ That God in all things may be glorified through Jesus Christ 5. Although the essential glory of God be so infinitly great that it can receive no addition Neh. 9.5 and His dominion in it self so absolute and large that it cannot be more Psal 115.3 Yet it is the duty of all His People especially His Ministers to declare that glory of His to wish that it may be ascribed to Him by all and that His dominion may be voluntarily acknowledged and submitted to by all for so doth the Apostle here To Him be glory and dominion for ever 6. So full of desires to have Christ glorified and submitted unto by others should the hearts of all that love Him especially His Ministers be that they should be ready to intermit other purposes and burst forth in His praise thereby to provoke others to that duty for so doth the Apostle here To Him be glory and dominion for ever 7. Our desires to have the glory of the Lord manifested and His dominion over all acknowledged and willingly submitted unto should reach the length of eternity in regard we are obliged to Him by favours of infinit worth for which we will never be able to give Him the glory due to Him To whom be glory and dominion for ever 8. We ought to raise our hearts in praise by the consideration of the Lord's faithfulnesse in performing of His Promises and to close that exercise for the time with the hearty acknowledgment thereof and with our faithful engaging of our selves to glorifie Him by believing of His faithfulnesse for this Hebrew word Amen signifying faithfulnesse is used in all languages importing that all tongues should and must at last give to God the glory of faithfulnesse and is made the ordinary close of our prayers and praises to signifie our acknowledgment of His faithfulnesse and engaging of our selves faithfully to every duty that may honour Him Amen Vers 12. Beloved think it not strange concerning the fiery trial which is to try you as though some strange thing â—â—â—pened 〈…〉 The second part of the Chapter containeth several directions for aâ—â—ining to a right disposition and carriage under a crosâ— for Christ and several encouragements against the â—â—t â—e The first direction propounded negatively 〈◊〉 Thaâ— they should not be amazed nor perplexed at the â—rest sufferings as men use to be when they meet with â—â—e new and strange thing The first reason pressing this direction is That their hardest sufferings were but to 〈◊〉 graces and purge away their corruptions and 〈◊〉 â—ore ought to be well taken Doct. 1. Christians under a crosse especially for Christ and Truth stand in need of frequent directions and encouragements and those born-in with much affection they being then in hazard to take some sinfull course for their ease or else to suffer heartlesly and in a way unbeseeming their Master and ready also to think themselves forgotten or slighted by others for which and the like causes it is that the Apostle having been upon this subject of directing and encouraging sufferers frequently before in this Epistle doth here return to it again and make way for it by this loving compellation Beloved think it not strange c. 2. The Children of the Lord have not only trials but fiery trials to prepare for which are such as do deprive them of the sweetest of earthly comforts and reaches to that which is dearest to them as men their credit liberty and life Mat. 16.24 and such as few Professors will abide Zech. 13.9 for such trials are the Godly here forewarned of and supposed to be in while the Apostle thus directs Think it not strange concerning the fiery trial 3. So unwilling are the Children of the Lord to forecast sore trials and so make them familiar to themselves before they come Heb. 12.5 so subject to security even when trials are nearest Mat. 26.40 so ready to dream of much worldly ease Act. 1.6 and when they get but a little breathing-time from trouble to promise themselves perpetual exemption therfrom Psal 30.6 that they are in great hazard to be surprized and perplexed at the sight of approaching trials as men use to be at the sight of any thing strange and terrible which they did not forecast and prepare for as is imported in this direction Think it not strange concerning the fiery trial c. as though some strange thing had happened unto you 4. How fiery soever the trials of the Lord's People be there is no reason why they should seem strange to them seing they are so frequently forewarned of them in Scripture considering that the best of the Saints and the Captain of our salvation have gone through
one of them to another that they should study humility which he urgeth by several arguments ver 5 6. that they should trust God with their thorow-bearing in these duties ver 7. and prepare themselves for the battel against Satan their cruel and restlesse adversary ver 8. by faith opposing all his temptations notwithstanding of afflictions in that way considering that all the rest of the Saints were their fellow-souldiers in this warfare ver 9. The third part containeth the close of the whole Epistle wherein the Apostle prayeth for their perseverance and perfection ver 10. praiseth in confidence of hearing ver 11. commendeth the bearer of the Epistle and the Epistle it self ver 12. delivereth commendation to them from other Saints ver 13. exhorteth them to mutual expressions of love and wisheth unto them all true happinesse ver 14. Vers 1. The Elders which are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle being to prâ—sse the duty of the Church-Officers he doth in the first place insinuate himself upon them by drawing several reasons from his own person to make his following exhortations have the more weight with them The first is That he who was so earnest with them had the same Office with them to the duties whereof he did excite them The second is That he had been an eye-witnesse of Christ's suff rings for the Church which did oblige him and all Christs Servants to faithfulnesse The third is That he did by faith share with them and other Believers of the right unto and first-fruits of that blessednesse which Christ had purchased and will in due time manifest to his Redeemed Ones All which considerations might move them to take an up-stirring message well off his hand Hence Learn 1. Even in the midst of persecution and while the Lord's People are in exile and under the power of enemies to the Truth the Lord can keep up a standing Ministery and his Ordinances among them in despight of Satan and all his instruments for the Apostle writing to the dispersed and persecuted Christian Jews supposeth them to have Officers and those Officers to have opportunity of going about their duty while he thus exhorts them to it The Elders which are among you I exhort c. 2. Even those whose calling it is to stir up others to their duty and in whom there is no such remarkable defect in the discharge of their duty as deserveth any publick notice to be taken of it have notwithstanding great need to be very earnestly stirred up to greater diligence and progresse in their duty than what they have already attained there being in the best even of Christ's Ministers a strong party drawing them back from their duty Mat. 26.41 and at their best much short-coming in what they might attain unto Philip. 3.12 13. for here the Spirit of the Lord whose love maketh him publish the faults of his dearest Servants when it is necessary Rev. 2.4 Although he see it not meet before the Church in this Epistle to reprove the Officers for any failing Yet doth he by his Apostle very earnestly stir them up to their duty The Elders which are among you I exhort c. 3. The duties of Ministers and other Office-bearers of the Church ought to be pressed upon them in the hearing of the People that so those Officers may be the more engaged to their duty and the People the more able to discern betwixt those of them that are conscionable in the discharge of their duty and others that are not Therefore the Apostle doth not satisfie himself to write to the Church-Officers concerning their duty in any private Letter directed to themselves alone but doth insist upon their duty in this publick Letter directed to the whole Church and while he beginneth to deal with the Officers he directeth his speech to the People The Elders which are among you I exhort c. 4. Those that bear Office in the House of God ought to be such as are come to some maturity of age and such as are of some considerable standing in the profession of Christianity See 1 Tim. 3.6 and especially such as for their wisdom experience and gravity may deserve that reverence and respect which is suitable for the aged for this stile of Presbyters or Elders here given to the Officers of the Church may be safely conceived both to point at their age and their qualifications suitable to the aged The Elders that are among you 5. Christ's Ministers have not only the charge of his Flock but also of their Fellow-labourers with whom they have society or correspondence in the Work of the Lord and so are bound to stir up and encourage one another in their duty for thâ—â— Apostle doth not only presse the duty of the People bâ— also of their Church-officers and while he doth it represents himself as a Fellow-presbyter or Colleague with other ordinary Ministers The Elders which are among you I exhort who am also an Elder 6. No Minister of Jesus Christ ought to affect or usurp any superiority over other Ministers considering how much Christ was displeased with it in his own Disciples Mat. 20.25 26. And that this great Apostle from whom the Antichristian Church pretendeth her warrant for Prelacy among Ministers while he speaketh to other Church-officers holdeth forth himself only as their equall Who am also an Elder 7. As the Ministers of Christ ought to take well with exhortation to their duty even from the people under their charge who though they have no jurisdiction over their Officers to call them to a judicial accompt or inflict censures upon them for their faults which doth belong to their Fellow-presbyters 1 Cor. 14.32 Yet they have good warrant to warn them of their duty and incite them to it with due reverence and modesty suitable to their station Col. 4.17 So should they receive counsel and warning especially from their Fellow-labourers who ought to have more courage and skill than ordinarily the people have to point out the duty of Church-officers and ought to be looked upon by other Officers who hear them point out their duty as having a calling from God through vertue of their Office so to do for the Apostle speaking to the Officers of the Church makes this an argument to prevail with them that he who brought this message was also an Elder 8. It is no easie thing for one of Christ's Ministers to prevail with others of that same sacred Calling by counsel and exhortation every one of them being apt to lift up themselves above another Luke 22.24 and at the apprehension of that frame of spirit in their Fellow-labourers to have their passions stirred against them Mat. 20.24 The consideration whereof should move every Minister to much humility and loving-earnestnesse in dealing with their Fellow-labourers for the Apostle doth here use many insinuations upon
the true God what that reward and punishment after this life is and the right way of attaining the one and eschewing the other And though some things revealed in Scripture such as the incarâ—â—tion of Christ the way of salvation by faith in his death the resurrection of the dead and other things 〈◊〉 these have not been known by natural reason Yet none of all these are contrary to such conclusions as may be drawn from principles that are naturally known concerning the power wisdom and goodnesse of God And withall if men would consider the wonderful harmony of the purpose contained in the Scripture the likenesse of the stile thereof though written by so many several men living in so far distant ages and places of the world the exact answerablenesse of so many future events to their predictions in this Word the experience of all the lovers of it who having no lesse use of their reason than any Atheist ever had have found so singular a power in it to terrifie and humble the mind of man and then to give it true peace and comfort and so fresh a sweetnesse that the more it be studied it delighteth the more which no Writing in the world besides can do The wonderful preservation of it against the malice of Satan and wicked men who would have so hated and persecuted it and the lovers of it if it had been a man's device If I say men that have the use of reason would ponder these things they could hardly except they were plagued with Atheism force their hearts to contradict this Truth which the Apostle here delivereth That the Scriptures are not the mind of man but the mind of God And the arguments that move to the receiving of this Truth are so much the more to be weighed that the Apostle makes this a Truth to be known first before Christians can get saving light or true comfort from the Scripture Knowing this first that no Prophesie of Scripture is of any private interpretation 3. Although the Lord have imployed men void of true sanctification to prophesie some things now set down by others in Scripture as His mind Numb 23 24. chapters and to preach the Gospel Mat. 10.4 and so may yet imploy such men in whose hands the Word and Ordinances may be made â—â—â—ectual for the salvation of others as the Laws of a Naâ—â—â—â— orderly published by an authorized Messenger are 〈◊〉 what-ever his personal qualifications be Yet those men whom the Lord imployed to put His mind in the publick Register of the Scripture though compassed with many sinful infirmities registred by themselves were endued with true holinesse and in that to be imitated by all especially those that handle the Scripture and were infallible in that work being consecrated and set a part by the Lord for it Therefore doth the Apostle here call them Holy men of God 4. Although these extraordinary men did find themselves bound to wait upon the ordinary duties of God's Service the means of their salvation such as Reading Prayer Hearing use of Sacraments c. even when they wanted these motions and that assistance of the Lords Spirit which they desired and sometimes found as appeareth by their fixing set times to themselves for those exercises and at them crying for the motions and influences of the Lord's Spirit Dan. 6.10 Ps 119.164 compared with ver 148 149. and Psa 63.1 2. 101.2 Yet was it otherwise with them while they were imployed in that extraordinary work of receiving and publishing the Lord's Mind which now is the Scripture for they were not bound to see Visions or to prophesie except when they were forcibly moved and had an extraordinary impulse and furniture so to do in which imployment they were so infallibly born through as that they could not erre or miscarry All which is signified by this word of the Apostle's They spoke as they were moved by the Holy Ghost Hence it followeth also That although the Lord's Spirit be promised in the Covenant of Grace to every Believer Ezek. 36.27 and His light and assistance which He doth not vouchsafe when we will but as He pleaseth Joh. 3.8 is to be sought and is necessary in some measure for the right performance of every duty Joh. 15.5 Yet is not any ordinary Minister or Christian to stay from their duty till they find that measure of the Spirit which they desire and ought to seek after But they are to make use of the power which they have as reasonable creatureâ— Eccles 9.10 and to stir up the gifts and graces they have as Christians and Believers Isa 64.7 2 Tim. 4.6 and in the way of their duty to wait and cry for the necessary influences of the Lord's Spirit Cant. 4.16 for the Apostle speaketh of this way of the Prophets being immediatly acted by the Spirit and their not acting as Prophets till then as singular and proper to them and such as they and therefore not to be pretended to or imitated by any other except they would presume to seek out more Scripture from God after He hath closed His Book with a curse on them that adde to it Rev. 22.18 They were no ordinary men nor acted in an ordinary way who according to the sense of this place spake as they were moved by the Holy Ghost CHAP. II. BEcause the prevailing of Error doth ordinarily bring with it a great decay of Grace and Holinesse Therefore the Apostle having in the first part of this Epistle Chap. 1. prest the study of growth in grace and diligence in holy duties doth in this Chapter which is the second part guard against the infection of error And for this end he doth 1. give fore-warning of the rise and prevalency of false Teachers in the Church of the New Testament especially such as under a pretence of liberty through Jesus Christ would loose the reigns to all licentiousnesse as appeareth by comparing the 1. and 19. verses 2. He doth at large describe them by such clear characters taken from their abominable doctrine and vile practices as might make them known and hateful to all the Lord's People 3. He doth threaten them with no lesse terrible judgments than ever had come upon the vilest sinners that ever lived that so all might be afraid to drink-in their errors And 4. he doth hold out to the Godly some grounds of confidence to be made use of by them for their preservation both from their errors and plagues These four are the principal parts of the Chapter which are not handled apart but often intermixed throughout the whole as will appear by a particular view of the Sum thereof The Apostle forwarneth of the rise of these soul-seducers describing them from the strain and tendency of their doctrine together with the hazard of it to themselves and their followers ver 1. from the successe they should have ver 2. from their way of prevailing and certainty of their judgment ver 3. Which last he confirmeth by