which is the particular trial here spoken of for having comforted them against fiery trials in the former Verse he here comforteth them against reproach If ye be reproached for the Name of Christ happy are ye 3. Even those who are not put to the hottest kind of sufferings are ready to miscarry and be discouraged under the lesser because the best are not easily brought to deny their own strength till they be under some extremity 2 Cor. 1.9 for this is imported in the Apostle's guarding and comforting against reproach If ye be reproached for the Name of Christ happy are ye 4. The consideration of the greatness of the reward which the Lord graciously bestoweth upon the least degree of suffering for Him should make His People joyfully undergo the greatest and most fiery of their trials If it be a happinesse to be reproached for His sake it must be a great happinesse to be killed for his sake for the Apostle makes this a reason why they should rejoyce under fiery trials that to be reproached for Him was a happy thing If ye be reproached for the Name of Christ happy are ye 5. It is not the sufferings of Christians but the cause for which they do suffer which makes them happy to wit their suffering for the profession of the Name of Christ for adhering to His Truth and their duty to Him and out of respect to His glory for this is the qualification of a right sufferer who may count himself happy in his sufferings If ye be reproached for the Name of Christ happy are ye 9. The third Person of the blessed Trinity is glorious in Himself being God equal with the Father and the Son 1 Joh. 5 7. and worketh glorious effects in the hearts where He dwelleth such as the bestowing and encreasing of grace which is begun glory 1 Cor. 3.18 giving clear fore-sights of glory Eph. 1.17 and sometimes sweet fore-tasts thereof Rom. 8.23 In which respects He is here called The Spirit of glory and of God 7. As the Spirit of the Lord doth constantly abide in the hearts of all Believers in regard of some of His operations Joh. 14. â—6 especially in regard of His preserving the seeds and habits of grace and keeping the Saints from final apostasie 1 Joh. 3.9 So He hath ordinarily a more glorious and more constant residence in regard of His comfortable and supporting operations in the hearts of sufferers than of others and though he have not tied Himself to fill the hearts of his suffering-people alwayes with sense and comfort but may withhold the same from the dearest of them under their sharpest sufferings and put them to live by Faith as it was with David and Christ himself Psal 22.1 2 c. Yet oftentimes their allowance of comfort is larger and their enjoyment of sensible presence longer than what others have who are not put to suffer and sweeter than what themselves have had before suffering for this is here held forth as an encouragement made out in a special way to sufferers The Spirit of glory and of God resteth upon you 8. The true happinesse of Believers standeth in their enjoyment of the presence of Christ's Spirit residing in their hearts and proving Himself to be there by His gracious operations which may be had in the midst of sharpest sufferings the consideration whereof ought to make great joy in the hearts of sufferers for the Apostle having pronounced such happy he doth explain their happinisse which is the reason of their joy under their sufferings That the Spirit of glory and of God resteth upon them 9. The more glorious and constant the residence of Christ's Spirit in the hearts of His suffering-people appeareth to be the more inraged will their profane persecutors be to speak evil of that Spirit that dwelleth in them which they will be esteemed to do though they do not expresly blaspheme the Spirit when they father the operations of the Spirit upon Satan Mat. 12.24.28 or when they wilfully resist and oppose His known mind delivered to them by His suffering-people Act. 7.51 for though the Spirit of glory and of God rest upon these persecuted Saints Yet upon the part of their persecutors He is evil spoken of 10. It may allay to the Godly the bitternesse of reproaches and disgraceful expressions against them to consider that by those the Spirit of the Lord counteth Himself evil spoken of and taketh as done directly against Himself those wrongs which are done to His People who are His Temple and His workmanship and will punish wicked men accordingly for this may be taken as a particular encouragement against reproach that even the Spirit of God was upon the part of them that did reproach His Followers evil spoken of 11. The Lord doth esteem Himself much glorified by His Peoples constancy in suffering for Him while His terror sweetnesse power and other properties are proclaimed and commended by that practice of His People in choosing of affliction rather than sin against Him and His esteeming so of it should be a strong motive to chearfulnesse and constancy in suffering for Him for this the Apostle expresly asserteth as an argument to constancy and chearfulnesse under suffering On your part He is glorified Vers 15. But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters Here is a third direction for attaining to a right carriage in a time of persecution the sum whereof is That as they desire to find the sweetnesse of the former consolations which the Apostle had held forth to sufferers they would keep themselves free of those evils which even Heathen Magistrates under whose power they lived would readily punish such as wronging the persons or estates of their neighbours medling with things without the bounds of their calling and other wickednesses of that sort So should they be the lesse moved with their sufferings Hence Learn 1. It is the duty of those who have power and authority over others to prove themselves keepers of both the Tables of the Law of God by punishing without respect of persons not only the grosser sorts of transgressions such as murder and theft whereby men injure the persons or estates of their neighbours but also those more subtil and specious sins such as invading the rights of others going beyond the bounds of folks calling which often are vailed with the pretences of zeal for God and the publick good Numb 16.3 which kind of sins the Apostle understands here by being busie in other mens matters Yea all other known iniquities whether against the first Table such as idolatry Job 31.26 27 28. blasphemie Lev. 24.11 Sabbath-breaking Numb 15.32 Or against the second such as disobedience to parents Deut. 21.18 c. adultery Job 31.11 All which and the like are iniquities to be punished by the Judge and are comprehended here under this general clause evil doers for the Apostle supposeth here that
oftentimes a burden to their corrupt nature Jer. 23.33 Yet must not the Lord's Ministers weary to repeat and inculcate one and the same Truth to them not knowing when life and power from God may accompany that Truth to their heart which hath been often told them before and as often slighted by them See Philip. 3.1 for this Apostle presses the same Truth upon the Hebrews which he knew Paul had prest before upon them and upon all others in all his Epistles which were all intended for the common good of the whole Church in all ages As also in all his Epistles speaking in them of these things 2. It hath pleased the Lord so to expresse some parts of His Mind in His Word that the sharpest-sighted will not at the first nor easily take up the meaning thereof that all that study the Scriptures may be made humble in the sense of their own blindness earnest in imploying Christ for His Spirit and may be quickned to pains in meditation comparing one Scripture with another and the use of other commanded means that after the use of all any insight they get in places formerly dark to them may be the more esteemed of for there is in Paul's Epistles some things hard to be understood 3. Although no man without special illumination from God can savingly take up any Truth revealed in Scripture 1 Cor. 2.14 Yet iâ— there much of the Lord's mind revealed therein in it self plain and easie to be understood by them who humbly depend upon Christ's teaching in the use of His own means So that the simplest who desire to know as much as may save and comfort their souls ought not to be hindred or discouraged in the study of the Scriptures In which the Apostle saith only there are some things hard to be understood importing that there are therein many things plain and such as may be easily understood 4. Those Truths which are most darkly propounded in Scripture are not impossible to be understood if men would seriously exercise their wit about them and humbly imploy Christ for understanding as the Saints have done Psal 119.33 34 97. for the Apostle saith only there are some things hard importing not only that there are many things plain but also that there is nothing impossible to be understood 5 Although humane learning being sanctified in the use thereof may prove a blessed mean of fitting men for the service of God Dan. 1.17 Act. 7.22 and 22.3 Yet it is not so much the want thereof nor yet any obscurity that is in the Scriptures which causeth men dangerously to mistake and wrest the Word of God as that men will not become humble Disciples of Christ renouncing their own wit and giving themselves up to Christ's teaching for the word here in the Original Unlearned is not that which is made use of in Scripture Act. 4.13 to signifie the want of humane litterature but it is a word that signifies to be undiscipled or not taught by Jesus Christ in which sense they that are unlearned do wrest the Scriptures 6. Another special cause of wresting and mistaking these things in Scripture which are hard to be understood is That men labour not to fix themselves in the knowledge love and practice of Truths that are plain but have their hearts distracted with the cares and pleasures of this present world for it is they that are unstable in this sense that wrest the Scriptures 7. To wrest the Scriptures is to endeavour to force them to speak contrary to the intent of the Spirit that endited them in defence of vile errors or profane practices for there is a metaphor in the word which is translated wrest taken from those who by tortures labour to compel the innocent to speak against their mind 8. They that wrest one plate of Scripture will readily wrest many moe there being a connexion between one error and another as there is between one Truth and another for they that wrest Paul's Epistles they wrest also other Scriptures 9. The hazard of mens forcing a sense of their own upon the Scriptures contrary to the mind of the Spirit that endited them is no lesse than the everlasting destruction of them that do it for they that wrest the Scriptures do it to their own destruction Vers 17. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse The fifth use of the Apostle's former doctrine is an exhortation to constancy The sum whereof is That since they had been clearly forewarned of their spiritual dangers and informed concerning the remedies thereof they should be the more wary lest they be drawn away from that way of Truth and Holinesse wherein they had been through the Lord's grace in some good measure established Hence Learn 1. Clear forewarnings of spiritual dangers and informations concerning the remedies thereof do lay upon the Lord's People strong obligations to watchfulnesse it being a great aggravation of their guiltinesse if after these they be insnared for the Apostle maketh the fore-knowledge they had of these things by his former doctrine a special motive to watchfulnesse Wherefore Beloved seing ye know these things before beware 2. There is no error nor temptation so grosse that hath overtaken others whereof those that are dearly beloved of God and His Saints ought not to entertain so much fear as to make them very strict in watching lest they be ensnared with the same considering that there is a friend to these in their unmortified part Beloved beware lest ye also be led away with the error of the wicked 3. Although the Lord's People can neither totally nor finally fall away from Truth or Holinesse Joh. 17.11 12. Yet those who have been in some good measure established in the knowledge of the Truth and practice of holy duties may for a time and in a great measure fall from both as is imported in this warning Beware lest ye also being led away with the error of the wicked fall 4. The possibility of Believers falling for a time should provoke them to much circumspection and as the word here signifieth to keep very strict watch over themselves which exercise the Lord hath appointed to be a special mean of His Peoples preservation Beware lest ye also being let away with the error of the wicked fall 5. The Lord's People have a stedfastnesse proper to themselves which no hypocrite can attain unto whereby they do adhere to the Truth and Way of Christ not for the applause or example of others or any worldly advantage whatsoever but because their minds are enlightened to know and their hearts renewed to believe and love the Truth for its own worth and for his authority that revealeth it for the words in the Original are Beware lest ye fall from your own proper stedfastnesse Vers 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to Him be glory both now and for ever Amen The sixth and last use of the former doctrine is an exhortation to the study of a continual growth and progress in grace and knowledge and this the Apostle presseth as a special mean to attain to that which he prest in the former use to wit stedfastnesse and closeth with a song of praise to Jesus Christ Hence Learn 1. It is not enough for the Lord's People to maintain that measure of grace which they have already attained but they must labour to find the lively exercise and daily growth of every grace for the Apostle having exhorted to stedfastnesse in what they had already attained doth adde this But grow in grace 2. Growth in grace is a special preservative from apostasie there being no possibility to keep what we have attained except it be improven and be upon the growing hand Mat. 25.29 for this exhortation is added to the former as a special mean of attaining to stedfastness Grow in grace c. 3. They that would have grace to thrive in their hearts must labour for a daily increase of knowledge in their minds concerning Christs soveraignity His offices and the benefits we have by Him for as growth in grace is here prest as a special mean to stedfastness so growth in knowledge is prest as a special mean of attaining to growth in grace But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. It is the duty of all who have any right thoughts of Christ to break forth some way in His praise and to ascribe glory to Him who being the Soveraign Lord of Heaven and Earth is become the Saviour of sinners and hath cloathed Himself with Offices answerable to all their necessities as is imported in the names of Christ that are here for the Apostle that knew Him well to be such a one taketh up the song which all that know Him should follow and keep up in their hearts To Him be glory 5. Praise is a duty wherewith all our other duties should be closed both for the help we find in them and for the pardon we believe to obtain for our failings upon both which grounds the Apostle closeth his Epistle with praise To Him be glory 6. Praise is an exercise for the discharge whereof not only all our time but the long age or day of eternity as the word here signifieth is little enough To Him be glory both now and for ever Amen FINIS
their unmortified corruptions to forget the necessity of a further degree of mortification than what they have already attained unto and to entertain their corruptions as if they were necessary for them yea and to accompt them their very ornaments for the metaphor in the words is taken from a man that is unwilling to shed with his garments which though they be old and full of filth and vermine yet he keeps them close to him as his necessary ornaments lay aside all malice c. 4. Our Regeneration and former progress in mortification should be so far from making us indulgent to our lusts remaining yet unmortified that the more clear we be concerning the one and the further advanced in the other the more are we obliged to set against the remaining power of those unmortified corruptions we having now stronger obligations to sight against them greater strength for that effect and being more ready to dishonour God by their prevailing than formerly for upon those whom the Apostle supponed to be born again to know themselves Redeemed Ones and to have purified their souls in the former Chapter he presses here the study of mortification with a Wherefore laying aside c. 5. Our new birth is mainly evidenced to us by our opposition of and victory over those corruptions which stir in us contrary to that love and duty which we owe to our Brethren the rest of the Regenerate Ones our victory over these being the kindly effect of our victory in some measure over our ignorance of God Atheism and unbelief and such other sins as are more directly against the first Table 1 Joh. 3.2 3. for all the particular evils here named are such as relate mainly to our neighbour as contrary to that love and duty which we owe to him and the mortification of them is here prest as that which should evidence our Regeneration as appears by comparing the 23. Verse of the former Chapter with this and the Verse following Being born again c. Wherefore laying aside all malice c. as new born babes c. 6. Not only is the actual hurting of our neighbour an evil unbeseeming the Regenerate Ones but the very intention of the heart to harm him is such an evil also and therefore to be mortified for intention to hurt out neighbour is the first evil which the Apostle here disswades from laying aside malice c. 7. The Lord takes notice of folks cunning conveyances of their plots and practices which tend to the prejudice of others those being more dangerous to the party and more grievous when discovered or felt in their effects than more open injuries Psal 55.11 12 13. for that artificial way of hurting others which hides the hurt intended from the party is the next evil the Apostle exhorts to be laid aside as is clear from the signification of the original word guile 8. As hypocrisie in the matters of God whereby Christians draw near Him with their lips while their hearts are far from Him Mat. 15.7 8. and give out themselves to be much for Him when they are nothing so 2 Tim. 3.5 is an evil very detestable to Him Mat. 23.25 So hypocrisie in dealing with others whereby men in their words and carriage behave themselves with seeming respect and love in the mean time aiming at the disgrace and hurt of others Psal 55.21 is a guilt unbeseeming the Regenerate which they should study to mortifie as they desire to prove themselves such for of both these sorts of hypocrisies may this third evil be understood which the Apostle exhorts to be laid aside and hypocrisies 9. To be grieved and vexed at the good of others their excellencies or preference before our selves as it is a frame of spirit natural to all Gal. 5.21 and incident to the Regenerate Jam. 4.5 So it is an evil very detestable to God Tit. 3.3 and hurtful to the person in whom it is Prov. 14.30 and therefore to be opposed and mortified as most unbeseeming the Regenerate who should rejoyce in the welfare one of another as if it were their own 1 Cor. 12.26 for this is the fourth particular which the Apostle here exhorts to mortifie and envies which word signifies an evil wasting them that have it with grief at others welfare 10. Evil speaking of others is thâ— fruit that grows upon malice envy and other inward evils of that kind which are clearly bewrayed to be prevalent in the heart when there is in the tongue much reviling backbiting contradicting and other sorts of evil speakings whereby the reputation of our neighbour is hurt for as this is here the last in order so it may be safely looked upon as the effect or ordinary consequent of the former laying aside all malice and guile and envies and evil speakings 11. However there may be some one sin to which the heart of the Regenerate is more inclined than to others against which one they should mainly bend their strength Psal 18.23 Yet as they desire to prove themselves Regenerate they ought to oppose and mortifie all sin considering that they are weak before every temptation Gal. 6.1 3. and that the root and branch of every sin is hatefull to God and contrary to His holy Law as is clear by Christ's exposition of it Mat. 5 and 6. chap. for the Apostle puts the note of universality to some of these evils and puts the rest in the plural number laying aside all malice and guile and hypocrisies c 12. There are degrees of the strength of unmortified corruption and several wayes how it vents it self so that when one branch of it is cut off and one way how it doth prevail is stopped there are yet many other branches of that same sin to be searched out and foughten against for the first two evils here named have an all with them importing that when one branch or degree of malice and guile is laid aside there may be yet much of them behind unmortified And the rest of the evils here named are in the plural number importing that there are many sorts and kinds of envies and hypocrisies and evil speakings to be mortified in every Christian VVherefore lay aside all malice and all guile and hypocrisies and envies and evil speakings 13. The right order which Believers should keep in the mortifying of sin is to begin with the inward rootâ— there of that are in their hearts so shall they the more easily curb the sins of the outward man for in this order the Apostle presseth this study upon the Regenerate that they should first lay aside malice and guile c. and then evil speakings 14. There is no right receiving of the Word so as souls may grow by it till first they set about the mortifying and putting off of such filthy frames of spirit as are here named the Truth must be received in love both to Christ and all His People to which the evils here named are contrary for the laying aside of
to have the same suitable to their several ranks and conditions which God would have distinguished in some measure by apparrel Esth 5.1 Gen. 38.14 while they affect a newnesse and strangenesse whether in the kind of their apparel or in their way of using of it Zeph. 1.8 and when much time and expences are wasted about apparel as is imported in the Apostle's words here In all which and the like cases the Lord's People are ready to offend in the matter of their apparel and that because there is in them much unsubdued pride and vanity ready to manifest it self that way Isa 3.16 18 c. and because they forget that apparel is given to make them ashamed in remembrance of their sin 1 Tim. 2.9 14. for the hazard of offending by wasting both time and means is imported in this disswasive of the Apostle Whose adorning let it not be that outward adorning of plaiting the hair and wearing of gold or of putting on of apparel 2. Although the Lord allow persons who are in eminency above others to have ornaments beyond necessity Isa 22. â—0 21 22. and others to have more than ordinary at some special occasions Gen. 24.30 and all of his People to provide for things honest in the sight of all men Rom. 12.17 Yet when any Professor of Religion becomes excessive in the use of his liberty in these things he will be so far from commending Religion to others thereby that his practice will rather be a hinderance unto others to fall in love with it who may or will readily take occasion thence to think that Christians have no better things to take them up than these whereupon they wast their time pains and means for from this evil the Apostle here disswades Christian Women as they would gain their Heathen Husbands importing that their vanity and excesse in the matter of their apparel would rather hinder them than gain them to fall in love with Christianity Whose adorning let it not be that outward adorning of plaiting the hair c. 3. They that would by their outward carriage commend Religion and win others to fall in love therewith must have their prime care exercised about their heart which if it be adorned with the graces of God's Spirit in life and practice the conversation cannot but be lovely to all rightly discerning on-lookers for the Apostle having told those believing Women before that it was their conversation mainly which would gain their Husbands he now condescendeth upon the way of attaining to such a conversation Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 4. Those that wast much time pains and means in decking and trimming of their bodies do ordinarily neglect their souls leaving these in a disorderly sordid and filthy condition for the Apostle disswading from the one and in opposition thereto perswading to the other importeth the inconsistency of such an adorning of the outward man with the adorning of the inward Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 5. The Lord hath been pleased to hide the hearts of every one from the knowledge of another who therefore ought not by their rash judging and censuring of the inward frame and state of others to invade the Lord's prerogative of searching the heart Jer. 17.10 but ought to bestow much pains for keeping in a right frame their own hearts which are hid from all eyes but God's as a prime evidence of their sincerity Psal 51.6 7. Therefore the inward frame of the spirit is here called The hidden man of the heart 6. That which mainly makes the carriage of a Professor of Religion a mean to gain others to Jesus Christ is the exercise of the graces of God's Spirit within especially meeknesse and quietnesse of spirit by the former whereof to wit meeknesse they keep down their passions from rising against others that wrong them or against the Lord's dispensation in exercising them more hardly than others Numb 12.2 3. whereby also they essay all amicable and loving wayes of reclaiming such as do wrong them before they go to the rigor of justice 1 Cor. 4.21 and by the latter to wit quietnesse of spirit they do eschew all needlesse contradiction of others Isa 53.7 all rashnesse in their actions Act. 19.36 all medling with things not belonging to them 1 Thess 4.11 and all expressions of miscontent with that lot which the Lord hath carved out to them Psal 131.2 All which are here required of Christian Women tied to unbelieving and profane Husbands as special means of gaining them to Christ for in order to their gaining the Apostle thus exhorteth the Wives to put on the ornament of a meek and quiet spirit 7. Where such a gracious frame of spirit is within as the Apostle here exhorteth Christian Women to labour for it will have visible effects that may be discerned without for the Apostle exhorteth Christian Wives to the study of meeknesse and quietnesse of spirit as a mean to gain their unbelieving Husbands which it could not prove except the effects thereof were visible in their carriage 8. The grace of Christ is such an ornament as being once put upon the soul doth never altogether fade or wax old The consideration whereof should make Christians more careful to have it in exercise in their hearts than to have on the best of their ornaments which will soon wear and wax old for as an argument to move Christians to put on this adorning of Gods grace the Apostle affirms it to be that which is incorruptible 9. Although every grace be the Lords own free gift Jam. 1.17 and the most Gracious cannot properly be profitable to Him Job 22.2 Yet He is pleased to esteem of his own grace and graciously to reward the persons to whom He gives it as if it were of much worth to Him The consideration whereof should heighten the esteem of grace in our hearts and quicken us to pains for getting and increasing of it for this end is this adorning of a meek and quiet spirit here commended from this that it is in the sight of God of great price Vers 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Here are two further arguments whereby the Apostle presseth upon Christian Women the study of such a carriage as might prove a mean of gaining their wicked Husbands The one is taken from the example of holy believing VVomen registred in Scripture who counted it their best ornament to manifest their holinesse and faith by their dutifulnesse to their Husbands and particularly of Sarah who testified her obedience to her Husband by her respective and reverend language to him
good Joh. 7.7 and their carriage a shame and â—â—proof to others 1 Joh. 3.12 for lest from the former â—â—couragement any might expect exemption from trouâ—â—â— by following that which is good he doth in this â—uppone that they might expect to be put to suffer for righteousness sake 2. The sufferings of the Godly for â—ighteousnesse sake are so far from making them miserable as themselves are apt to apprehend Psal 73.13 and the wicked world do ordinarily judge 2 Cor. 4.13 that by the contrary they serve both to promote their spiritual happinesse the times of suffering being the times wherein every grace thrives most Rom. 5.3 and divine consolation aboundeth most in their hearts 2 Cor. 1.5 and likewise to evidence and prove to them their right to everlasting blessednesse Philip. 1.28 a special measure whereof is reserved for the greatest sufferers Rev. 7.13 c for this second encouragement doth contradict the Lord's Peoples ordinary apprehension of themselves and the profane worlds opinion of them under suffering If ye suffer for righteousness sake happy are ye 3. The best of the Children of the Lord are in hazard to have their spirits troubled and perplexed with the fear of hazard from flesh which is then exceeding sinfull when it makes them deny the Truth Mat. 26.70 or take any sinful course for their temporal safety 1 Sam. 21.10 13. or when their spirits are thereby defiled and mudded as the word in the Original here signifieth with passion against the instruments of their trouble Mat. 26.51 which hazard is imported in this disswasive given to those that suffer for righteousness Fear not their fear neither be troubled 4. They who are sled to the righteousnesse of Jesus Christ and desire to adhere to that which is right in his sight notwithstanding of suffering have no cause to fear what flesh can do unto them or to have their spirits perturbed under the hardest of their suâ—â—â—â—ings considering that what ever they suffer is according to the Lord's fore-appointment 1 Thess 3.3 and carved out by His al-ruling providence Mat. 10.30 that they have the promise of his presence with them under thâ— sufferings Heb. 13.5 6. and are sure of a glorious issâ—â— out of them 1 Cor. 4.17 Upon which grounds 〈◊〉 ought to banish fleshly fear and perturbation out of 〈◊〉 hearts as the Apostle here exhorteth Fear not their â—eaâ— neither be troubled Vers 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear This Verse contains some further directions to persecuted Christians for attaining to a right frame of spirit and carriage under their sufferings The second in order is That they should reverence and adore in their hearts the soveraignty and holinesse of God especially in that dispensation of his toward them in putting them to suffer while their wicked persecutors prospered which direction as also the former is taken out of Isa 8.12 13. The third is That they should timously furnish themselves with such clear knowledge of the Truth that they may be able to hold forth from the Word of God reasons of what they believe and suffer for The fourth is That their testimony for the Truth should be seasoned with meeknesse even toward their persecutors And the fifth is That they should entertain in their hearts some holy fear of miscarrying in the way of giving that testimony Hence Learn 1. It is a principal part of a right disposition for sufferers to entertain in their hearts the sense and acknowledgment of the holinesse of God who though he be matchlesse in holinesse 1 Sam. 2.2 and can have nothing added to that or any other of his infinit perfections by any creature Rom. 11.35 36. Yet doth esteem himself sanctified in the hearts of his own while they are by the consideration of his holinesse made submissive to the hardest of his dispensations toward them Psal 22.3 afraid to offend so holy a Majesty Isa 29.23 and thereby also are confirmed in the faith of his performing all his Promises Psal 111.9 and eâ—ecuting of his threatnings upon his enemies and theirs â—â—b 1.12 for this is the Apostle's second direction for attaining to a right frame of spirit under sufferings sanctifie the Lord God in your hearts 2. The Children of the Lord while they are under hard usage from wicked men are in great hazard not only to forget the soveraignity of God over them to use them as he pleases for his own glory which occasioneth much perturbation of spirit in them Isa 51.12 13. but likewise to entertain in their hearts thoughts unsuitable to the holinesse and purity of his Nature as if their sufferings and the wickeds prosperity were not consistent therewith both which are imported in this exhortation to acknowledge the holinesse of God whom the Apostle representeth under such names as hold forth also his soveraignity Sanctifie the Lord God in your hearts 3. Although the Godly ought not to be anxious concerning their furniture in a time of trial Mat. 10.19 Yet ought they not to neglect ordinary means of preparation for trials such as the drinking-in of the solid and clear knowledge of the Truth 1 Tim. 6.19 entertaining the presence of that Spirit who revealeth Truths not yet known and brings known Truths to remembrance when it is necessary Joh. 19.26 that so they may be able to defend the Truth by holy reason drawn from the Scripture or make apology for it as the word here signifies and answer objections that may be made against the same Prov. 15.28 as is imported in this third direction Be ready alwayes to answer every man that asketh you a reason of the hope that is in you 4. Although in some cases the Children of the Lord may safely answer their adversaries with silence to wit when they have sufficiently and frequently born testimony to such Truths before Mat. 27.12 14. or when questions are propounded to them by wicked men out of scorn Prov. 26.5 or curiosity Luke 23.8 9 11. or to be a snare to the Godly Isa 36.21 Yet ought they still to keep themselves in a readinesse of mind and fitnesse of disposition for defending the Truth and giving a reason of what they hold when the glo y of God and edification of others call for it the seasoâ— and manner whereof every humble waiter on God shall know from Him Luke 12.11 12. and 21.14 15. Hab. 2.1 for the Apostle doth not direct them here to answer alwayes every man that asketh them but to be ready alwayes to answer every one that asketh a reason 5. The Children of the Lord ought not to satisfie themselves with any confidence or perswasion concerning the truths of the Gospel whereof they have not such clear and rational grounds from the Word as may not only convince themselves but such as they are able to hold forth to others when they are
the service of their lusts but imploy the same wholly in obedience to the Lord that they had spent so much thereof in the slavery of sin already and had been at so great a height in wickednesse For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts c. 3. Jesus Christ hath suffered for and conferred his saving grace upon some of the vilest of the children of men that He may proclaim his grace and love to be most free by bestowing it upon them who have nothing in them but what is loathsom in his sight and most powerful in coming over and doing away so much vilenesse and adorning the soul where it was with his beautiful grace for the Apostle clearly supposeth here himself and other Converts for whom Christ had suffered in the flesh to have been really such as are here described working the will of the Gentiles walking in lasciviousness lusts excesse of wine c. 4. It doth much concern all true Converts to entertain in their hearts the lively apprehension of the several steps of their former vilenesse wherein they have wallowed themselves before their conversion that they may be still vile in their own eyes considering how dishonourable to God they have sometimes been and may have their hearts frequently raised in the praises of Him who hath graciously pardoned and powerfully changed them 1 Tim. 1.13 c. and may manifest much compassion and meeknesse in their carriage toward those who yet remain in that condition wherein themselves once were Tit. 2.2 3. for here the Apostle representeth to his own heart and the hearts of other Converts the several branches of that profane disposition and course wherein they had lived before their conversion to wit that they had wrought the will of the Gentiles walked in lasciviousness lusts excesse of wine c. 5. True penitents will not stand to proclaim and aggreage their own vilenesse when it may serve for the glory of Christ's free grace in pardoning and changing of them and may provoke others to mortification and holinesse for here the Apostle puts himself in the catalogue of these who had walked in lasciviousnesse lusts excesse of wine c. 6. They who would reflect aright upon their disposition and carriage before their conversion should not only make their more grosse practices but the very inward motions and lusts of their hearts toward those sins which possibly they have never committed and consider with what strong bensell of spirit they have been inclined to or did commit those iniquities and call to mind the several sorts of their sins against both Tables of the Law such as their abusing of God's good creatures to be fewel to their lusts their following the example of others their serving of others or hardening of them in their sins by evil example their forsaking or corrupting of the right Worship of God and the like that by the distinct and clear up-taking of all they may be the more humble and the more provoked to praise God and to be diligent in their duty for such a representation is here given to Converts of their former disposition and carriage that they had in time past wrought with great intention and bensel of spirit as the word signifieth the will of the Gentiles by following their examples serving and encouraging them in their sins walking in outward vileness and inward lusts in excesse of wine and such other grosse sins against the second Table and in abominable idolatries against the first Table 7. Where the love of sin is entertained in the heart and profanity given way to in the practice contrary to the second Table there is ordinarily joyned therewith a forsaking or corrupting of the right Worship of God contrary to the first A spirit of strong delusion in the matters of Religion and God's Worship being the ordinary and just plague of God upon those who frame not their heart and manners according to the Rule of the Word 2 Thess 2.10 11 12. for this is the last instance of their profane course and may be taken for the consequent of the rest that having walked in lusts excesse of wine c. they did also walk in abominable idolatries 8. As every sin is hateful to the Lord Psal 45.7 and should for that cause be so to all his People Zech. 8.17 So he hath a special detestation of the sin of idolatry whether that more grosse kind of it whereby that external Worship which is due to God is any way given to a creature Exod. 32.5 Psal 106.19 20. or that which is more spiritual whereby the affections of the heart are powred out excessively upon any thing beside God were it never so lawful in it self Col. 3.5 Therefore is this Epithet expresly added to the last step of their wicked course here mentioned abominable idolatries Vers 4. Wherein they think it strange that you run not with them to the same excesse of riot speaking evil of you 5. Who shall give account to Him that is ready to judge the quick and the dead Followeth a third argument whereby the Apostle presseth the study of holinesse upon Believers and removeth a great discouragement out of their way The sum whereof is That however they who had now changed their course and company might expect to be made a wonder to the profane and disgraced by them so far as they could for not joyning with them in their profane courses formerly described Yet this ought to be no discouragement to the Godly in the way of holinesse in regard that these their mockers and persecutors behoved shortly to give a strict and sad account of their way to the Judge of all Hence Learn 1. Men that are left of God to live in any sinful course are very unwilling that any should part company with them in their way and are strongly desirous to have others infected with their sins that so there might be none to make them ashamed and many to encourage them in their evil way Psal 64.5 for so much is imported in this that they think strange that others run not with them to the same excesse of riot 2. Were the course of profane men never so vile and even such as Nature's light cannot but condemn yet it is to them matter of great admiration that any should abandon the course which they follow because they apprehend a paradise in the satisfaction of their lusts 2 Pet. 2.13 and the true sweetnesse which is in Christ's service is wholly hid from them Prov. 14.10 Therefore they think it strange that others run not with them to the same excesse of riot 3. It doth not satisfie gracelesse persons to go at leisure in the way to their own destruction but being acted by that violent spirit of Satan they make all the hast they can toward their own ruine as men in a race do for a great prize as the word here signifies
as hot Heb. 12.1 2 3. and especially that they are assured of one with them in the hottest furnace of affliction they can be put in who will quench the violence of the fire that it shall not consume them Isa 43.2 5. Therefore they should not think it strange concerning the fiery trial as though some strange thing had happened unto them 5. One main end for which the Lord exerciseth His People with fiery trials is That they may have proof of the strength of His grace in them for their comfort Rom. 5.3 and a discovery of the weaknesse thereof also and of the much drosse of corruption which is with it for their humiliation and purging Isa 27.9 for this the Apostle affirmeth of the hottest sufferings of the Godly That they are only to try them 6. The consideration of those excellent advantages which the Lord's People have by trials should guard their hearts against offence thereat for this that afflictions are but to try them is here held forth as a special reason why they should not take uncouth with them Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you Vers 13. But rejoyce in as much as ye are partakers of Christ's sufferings that when His glory shall be revealed ye may be glad also with exceeding joy The second direction for a right disposition and carriage under the crosse for Christ which the Apostle propoundeth positively is That they should count it great matter of joy to be honoured to suffer for Christ And this together with the former direction the Apostle beareth in by two further arguments The one iâ— That by their sufferings for Christ they were made conform to Him in His suffering and did partake of the fruits of His sufferings for them The other is That their sufferings for Christ were to them sure pledges and forerunners of their sharing with Him of His glory at His second appearance Hence Learn 1. It is not enough for the Lord's People to have their hearts kept free of discouragement under the crosse or amazement at it as a strange lot but they ought also to rejoyce in their sufferings for Christ as the matter of their great honour and happinesse which frame of spirit may be attained unto under the hottest trials wherewith the Lord's People can be exercised for after the Apostle hath exhorted them not to think it strange concerning the fiery trial he addeth this second direction But rejoyce c. 2. Those who are honoured to suffer for Christ do in a special manner partake of His sufferings in regard they have a special measure of that wisdom and strength which he purchased by his death communicated to them under their trials Rev. 12.11 are then brought to a nearer conformity with Him in his estate of humiliation Rom. 8.29 do undergo what He esteems done to Himself Act. 9.4 and do fill up their share of these sufferings which divine providence hath carved out for Christ mystical Col. 1.24 In all which respects sufferers may be said to partake of the sufferings of Christ every one whereof ought to be a strong motive to chearfulnesse and constancy under sufferings for Him for to this end doth the Apostle give this reason comprehending all these priviledges In as much as ye are partakers of the sufferings of Christ 3. Although Christ's essential glory be alwayes one and the same Heb. 13.8 Yet His declarative or manifested glory is sometimes much hid and vailed as it was in a special way during the time of His personal humiliation Joh. 17.5 and will be so in a great measure till all His suffering-Members share of His glory at the last day at which time He shall be clearly manifested to be fully glorious as is imported in this other reason of joy in suffering for Christ That when His glory shall be revealed ye may be glad also c. 4. The Lord hath reserved the fulnesse of the joy of His People till the time of the full manifestation of His own glory at His last appearing that His own may long much for that day and may not take it ill to suspend their joy while His glory is under a vail for when His glory shall be revealed they shall be glad with exceeding joy 5. As Christ's second coming will be a glad day to all that believe in Him 2 Thess 1.10 So there is a special measure of joy and gladnesse reserved for them who get grace to go chearfully through a sad suffering-lot in the world for His sake in the consideration whereof He doth allow them to comfort themselves against their sufferings and doth not esteem it a mercenary disposition in them so to do for to sufferers is this consolation given as especially verified in them That when His glory shall be revealed they shall be glad with exceeding joy Vers 14. If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of God resteth upon you on their part He is evil spoken of but on your part He is glorified The Apostle addeth to the former three arguments several others to encourage them against their sufferings The fourth is That even their induring disgracefull speeches for Christ should prove a mean and evidence of their happinesse and therefore much more their greater sufferings The fifth which explains their happinesse is That the glorious Spirit of the Lord delighteth to reside in the hearts of sufferers which must be understood of some special operations of His seing He dwelleth or resteth in the hearts of all His own whether they be put to suffering or not The sixth is That the reproaching of the Godly is taken as done against that glorious Spirit of God residing in them And the seventh is That their constant enduring of that and other degrees of their sufferings is esteemed much glory to that glorious Spirit Hence Learn 1. Although even those of the Lord's People who do not decline suffering for Him are very strongly desirous to suffer with credit before men Psal 119.22 Yet they ought to expect reproach as a main ingredient in their trials whereby their reputation will be stâ—â—ned in the minds of many and foul crimes to make them detestable laid to their charge as the word here signifies for this is supposed to be a part of their trial against which the Apostle here guardeth and comforteth theâ— If ye be reproached c. happy are ye 2. As there are several kinds of trials where with the Lord's People are exercised and every one are not tried with the same kind So the Lord takes notice of all the degrees and kinds of their trials were it but an envious look 1 Sam. 18.9 or the least disdainful gesture Psal 22.7 Isa 58.9 and will not suffer the lesser sort of their sufferings to 〈◊〉 their own consolation and reward and particularly He taketh notice of all disgraceful expressions against His People
charge The Flock of God 4. Although none that are sensible of their own weaknesse and the weight of the charge of souls will be very forward to thrust themselves into that employment Exod. 3.11 Jer. 1.6 Yet being once called to it and engaged therein they should not go about the duties thereof as being constrained thereunto by their fears lest they discover their own weaknesse or lest they fall under the censure of others or lest their own conscience may vex them for neglect of their duty for this is the first evil from which the Apostle disswadeth Christ's Ministers as that which would mar the right manner of going about their duty Not by constraint 5. There should be in the heart of every faithful-Minister so much love to Jesus Christ arising from the sense of his personal obligation to him 2 Cor. 5.14 and so great a desire of the salvation of souls 1 Cor. 10.33 as may beget in him such a strong inclination and inward bensel of spirit to his duty that though there were no external consideration of gain glory or the like to hold him on Yet may he not be suffered to neglect it for this is the first positive qualification of a Minister going rightly about his duty But willingly 6. Although Christ's Ministers may with his allowance challenge from the People under their charge a competent means of outward subsistance according to their ability 1 Cor. 9.14 Yet for any of the Ministers of Christ to make their worldly gain their great inducement to undertake that Calling or their prime encouragement in going about the Duties of it is a filthy frame of spirit which appears to be in them when they streatch themselves to the utmost to please them most from whom they expect most gain Numb 23.1 and to oppose and discourage others from whom they expect least Mic. 3.5 for from this evil as abominable to God detestable to faithful Ministers and a thing that indisposeth them for the right discharge of their duty the Apostle here doth disswade in the third direction Not for filthy lucre 7. A Minister of Christ that would go rightly about his duty must ly in wait for every opportunity thereof keeping himself in some fitnesse of disposition for every part of his Calling whether the opportunity of discharging the particular duties thereof do presently offer or not as is imported in the fourth direction which is positive But of a ready mind 8. It is an evil to be abhorred by all that would expect the reward of faithfull Ministers to affect or usurp any lordship or dominion whether over their Fellow-labourers which appeareth in their seeking preference over them 3 Joh. 9. or over the People of their charge which appeareth by their taking a way with people rather to compel them to subjection to the Gospel than to perswade them to it contrary to the Apostles practice 1 Cor. 4.21 2 Cor. 12.20 by their making use of the Word or Discipline to vent their own private revenge or to carry their point by meer violence and outwearying of those that oppose them Ezek. 34.4 contrary to the Apostle's precept 2 Tim. 2.24 25. for this is the third evil the Apostle disswadeth from in his fifth direction Neither as being lords over God's heritage 9. The Church and People of God are his inheritance which he hath purchased to himself with his blood Act. 20.28 in which he is the only Lawgiver Isa 33.22 and therefore will never cast off or alienate the same Psal 94.14 The consideration whereof should make all afraid to lord it over his People or to appropriate this stile to themselves which is here given to all the Lord's People as a motive to their Overseers to diligence and a disswasive from usurping dominion over them Neither as being lords over God's heritage 10. That which doth much compleat the Ministers of Jesus Christ is when with their abilities to teach and rule and other inward qualifications they have also such an external conversation as may be alluring to the Flock to follow and worthy of their imitation while they expresse in their practice the graces of God to be in their heart such as faith and love 1 Tim. 4.12 patience under personal injuries 1 Cor. 4.16 humility and self-denial for the good of others 1 Cor. 10.33 and 11.1 for this is the Apostle's last direction without which all the rest suppose they could be where this is wanting would do little good But being ensamples to the Flock Vers 4. And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away The Apostle having cleared the duty of the Officers of the Church he giveth them here in the close of the first part of the Chapter some strong motives to fidelity and diligence therein As first That there was a higher Shepherd than they to wit Jesus Christ the Prince of Pastors to take an account of them Secondly That if they were found faithfull and diligent in their duty they might be sure of an eminent degree of glory from Christ at his second coming Thirdly That that glorious reward should remain alwayes the same in it self and be eternally possest by them Hence Learn 1. The most eminent of Christ's Servants have no lesse need of encouragement in their duty than the meanest under their charge their trials and temptations being often greater than others Luke 22.31 and they no lesse subject to discouragement by reason of these than others Cor. 7. 5 6. Therefore the Spirit of the Lord findeth it necessary here to give them encouragement as he did to the Flock before Chap. 4.13 14. And when the chief Shepherd shall appear ye shall receive a crown 2. Jesus Christ is the chief Shepherd the Prince of Pastors the prime Feeder and Ruler as the word signifies of his own Flock from whom all the Under-shepherds the Officers of his House have their Commission Mat. 28.18 19. their furniture or gifts Eph. 4.8 11. and to whom they must all give an account Heb. 13.17 who taketh the prime charge of his own Flock Isa 40.11 and will supply to them the defects of the Shepherds under Him Ezek. 34.11 In all which respects he is here called the chief Shepherd 3. Albeit the Lord useth to give in hand unto his faithfull Servants worth all their pains in his service either by letting them see some successe of their labours 2 Cor. 2.14 or by giving them inward peace from the faith of his approbation when desired successe is wanting Isa 49. 4. Yet he would have them taking their prime encouragement from what they shall get when he and they meet for to the consideration of this the Apostle here leadeth all the Servants of Christ When the chief Shepherd shall appear ye shall receive a crown of glory 4. The reward abiding Christ's faithfull Ministers wherein all the lovers of Christ shall share in their own measure 2 Tim. 4. 8. shall be exceeding compleat and glorious
called himself Lord or Head of the Church but discharged it in all Ministers 1 Pet. 5.3 and here taketh a lower title to himself A Servant 2. It is necessary for Christ's Ambassadors to know and assert their Calling from Him that Truth may have weight with People and they may have courage what-ever their faithfulnesse may cost them for while the Apostle knoweth himself to be a Servant of Jesus Christ he dare avow himself by name and surname even when he 〈◊〉 publishing Truths that cost him his life Simon Peter a Servant and an Apostle of Jesus Christ 2. He describeth these to whom the Epistle is mainly directed from the worth of their faith equal to the faith of the Apostles for all saving effects and cleareth the way how they came by it to wit by the vertue of the faithfulnes of God and the merits of Christ Hence Learn 1. The Scriptures are not only given for converting sinners and working grace where it is not Psal 19.7 But also for their sake who are already converted and gracious fine places being mainly intended for them to further their growth guard them against temptations and to fit them for their last meeting with Christ which are the ends of this Epistle directed mainly to them that have obtained precious faith 2. Although some Believers are more strong in believing and so have more joy and peace than others 1 Joh. 2.13 14. Yet is the faith of them all of alike worth in so far as it uniteth them all to the same Saviour from whom the weakest faith shall never shed interesteth them all in the same spiritual promises priviledges and glorious reward and is bought for them all with the same price in all which respects the true faith of the meanest Believer is alike precious with the faith of the Apostles 3. The way how saving faith cometh to the Elect and is wrought in their hearts is by vertue of the faithfulnesse of God who promised to Christ in the Covenant of Redemption the bestowing of it upon the Elect Psal 110.3 and to the Elect in the Covenant of Grace Isa 54.13 Joh. 6.45 It being God's righteousnesse to prove himself faithfull in making all these promises and it comes also through Christ's righteousnesse which is his doing and suffering to purchase it and other saving graces for us and so although we have it freely Yet Christ bought it dear and God is righteous in giving what Himself promised and Christ paid for 1 Joh. 1.9 So the Apostle makes this precious faith to come to all that have it through the righteousness of God and our Saviour Jesus Christ Vers 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. In this Salutation he wisheth to them a daily growth in their hearts 1. Of the sweet sense of God's free favour making the graces of His Spirit to thrive 2. Of true spiritual peace flowing from the former and carrying with it every necessary blessing as the signification of these words grace and peace and their order doth import and all this through their growing in that knowledge of God and his Son Christ which hath faith affection and practice with it Hence Learn 1. No lesse than what is here wished for is the Lords allowance to every Believer if they get it not they have themselves to blame for His Majesty doth nothing to mar the multiplying of grace and peace upon all that have precious faith 2. They that would have this rich allowance must not only expect in this order Grace or God's free favour first and then Peace with every necessary blessing But they must study to grow daily in the knowledge of the nature and will of God the purchase fulnesse and offices of Christ so as by the use-making of all heart and life may be changed for such a knowledge is this through which grace and peace is multiplied 3. It is not formality or vain repetition to use frequently the same expressions to God or to others when they flow from new sense of the worth and need of the things for this Apostle and others do ordinarily use these same expressions in the beginnings of their Epistles Grace and peace c. Vers 3. According as His divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of Him that hath called us to glory and vertue Followeth the ground of his confidence which might also hearten them that it should be acording to his wish to wit That Gods powerful grâ—â—â—â—ad already begun a saving work in them by bestowing freely upon them all that is essential to a gracious frame of spirit within and a holy life without and this he had done by making them so to know Christ as to consent to Him calling them by the Gospel to glory or eternal life as the end by vertue which is grace and holinesse as the way or means Hence Learn 1. The seen beginnings of a saving work of grace are comfortable pledges and confirmations to faith that that work shall thrive it being suitable to the Lords wisdom power and constancy to carry on and perfect what He hath begun for the Apostle wisheth grace and peace to be multiplied According as His divine power had begun the work 2. To give grace to a graceless soul is a work of Gods infinit power there being so much unworthinesse guiltinesse and opposition to hinder that work in all the Elect Therefore the cause of this work is here made divine power 3. The Lord in the bestowing of saving grace worketh both irresistably and freely neither can any for whom it is appointed and purchased so oppose as to hinder the bestowing of it for it is divine power that worketh it Nor can any in nature so use their naturals as to prepare themselves for or merit the bestowing of it for divine power worketh by giving freely all things that pertain to life and so the very preparations for the new life 4. The substance of every saving grace though not the full measure and a right to what may enable for honouring God in practice is given at once in conversion As a Child when it first liveth or is new born hath all the essential parts of a man Therfore to these to whom the Apostle wisheth encrease of grace and upon whom he is to presse growth he affirmeth to be already given all things that pertain to life and godliness 5. The very first beginnings of grace is wrought in the heart by making a sinner drink-in the knowledge of Christ the Law indeed prepares for this work by discovering sin and deserved wrath and terrifying the conscience But the Gospel which holdeâ—â— out Christ the Saviour from sin and wrath having in Him the fulnesse of grace and a heart to let it out freely upon gracelesse sinners is the Spirit 's instrument of working grace for as the Apostle wished grace to thrive in the former Verse
describe these men here as slaves to all these three idols at once to their pleasures which were their Eden to their credit which made them hold forth baits to take many followers and to their gain wherewith their heart was exercised that so their pleasures and credit might be attained and upheld Lastly They who professing themselves to be the Children of the Lord do spend their immortal spirits upon the unworthy things of this present life not trusting to his care and providence in the moderate use of lawfull means whereunto their profession doth oblige them They do forfeit their right they pretend to have to the Priviledges of His Children and serve themselves heirs to His curse for because their heart is exercised with covetous practices they are cursed children Vers 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse 16. But was rebuked for his iniquity the dumb asse speaking with mans voice forbad the madnesse of the prophet The Apostle having shown what idols these false teachers did set up he sheweth here two wofull effects that their love to them especially to their gain had upon them The first is their apostasie from the Truth and way of Christ The second is extream violence in the prosecution of these idols Which last he setteth forth by comparing them with Bâ—laam who was so mad in the prosecution of these same idols that even extraordinary opposition could not restrain him Hence Learn 1. However men that really enter the way of Christ can never totally or finally fall from it by reason of the Lord 's undertaking Joh. 10.28 and unchangeablenesse Rom. 11.29 Yet they who have been once in opinion sound and in external practice blamelesse remaining in the mean time without any inward saving change may make apostasie from both for such had these men been of whom the Apostle saith They have forsaken the right way 2. Love to some unmortified lust especially covetousnesse is the prime cause both of much apostasie and of extream violence in sinful courses for so was it with these false teachers and their followers their heart was exercised with covetous practices in the former Verse and therefore they forsook the right way imitating Balaam in the violent prosecution of that idol 3. When the right way which is the way of truth and holinesse is forsaken men can keep no certain course but must needs be like wandring stars or planets as the word here signifieth ever seeking and never finding that true satisfaction they might have had and have forsaken by forsaking the right way And are gone astray 4. When the Lord 's ordinary means to reclaim sinners from their lusts doth not prevail with them the Lord is justly provoked to give them up to go on in their own way over the belly of more than ordinary opposition if they have it till they perish for Balaam was not restrained by means more ordinary in his time and therefore he is not reclaimed by means more extraordinary He loved the wages of unrighteousnesse though he was rebuked for his iniquity by the dumb asse 5. Covetousnesse being once rooted in the heart and proposed as a man's main end it is so powerful and imperious an idol that it will make the covetous man adventure upon any course though never so unrighteous and go over never so much opposition in the way of his gain for though the wages that Balaam desired were wages of unrighteousnesse because they could not be had but by cursing the People whom God had blest Yet he loved them and pursued them though the dumb asse forbad his madnesse in so doing 6. The more opposition from the word or dispensations of God men do go over in the prosecution of their lusts the greater is their guilt and the more wrath have they to expect from God especially when they trace the steps of sinners whom God hath by His Word and Providence opposed before them for it is here made an aggravation of sin and cause of a special measure of wrath that these men followed the way of Balaam who would go on after his lusts though the dumb asse speaking with mans voice forbad his madnesse 7. It is in some respect more easie to work the greatest miracle in nature than to stop the course of a sinner violently pursuing his lusts the reasonlesse creatures who have no active opposition in them to their Maker's will being more prone to obey Him contrary to their ordinary course than reasonable creatures without special grace and assistance can be either to follow the direction of His Word or their own reason contrary to their corrupt and vile affections for while Balaam goeth on in his sinful course The dumb asse speaking as if it had a mans voice forbad his madnesse 8. A crosse providence meeting sinners in a course contrary to the revealed Will of the Lord hath a language to them proclaiming their madnesse and prohibiting them to go on in their sins which they ought to hear and obey although it be not so expresse as when one man reproves another See Mica 6.9 for though we read not Numb 22. that Balaam's asse did either expresly call him mad or prohibit his course Yet here the Spirit of God putteth that commentary upon what it spake which also Balaam should have done That the dumb asse speaking with mans voice forbad the madnesse of the prophet 9. It is the height of madnesse to walk contrary to the revealed Will of God how much use of reason soever men may have to cover their wickednesse and attain to their idols for though much carnal reason and policy did appear in Balaam's way Yet the dumb asse forbad the madnesse of the prophet 10. A man who is mad in the pursuit of his lusts and so incorrigible that even extraordinary means do not reclaim him may notwithstanding be imployed by the Lord for revealing of His Will to His People and for the edifying of His Church and in the discharge of that imployment may be furnished with much heavenly matter and suitable expressions and ought to be heard and obeyed by the Church in the discharge of his imployment while he is not discovered to be what he is and is not according to the order established in the House of God put from that imployment for such a man was Balaam whom the Lord did imploy and by whom He did deliver most comfortable and edifying Truths to His Church all which is clear by comparing this place of Scripture with Numb 21,22 chapters Vers 17. These are wells without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever In this and the two following Verses the Apostle holdeth forth several of those means which false teachers make use of for attaining their forenamed idols especially their gain and applause The first which is in this vers is their fair
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
ver 8 9. 8. The excellency of the Doctrine of Salvation for which they did suffer which is proven by the great pains and delight of the Prophets Apostles and Angels in the study thereof ver 10 11 12. In the second part are contained several exhortations to the study of holiness with motives pressing the same As 1. Seing they had those excellent priviledges formerly mentioned they should therefore study perseverance and growth in grace ver 13. 2. Considering that they were now made Children they should therefore study their Fathers obedience and not live as they had done formerly ver 14. 3. Seing their Calling was to be holy And 4. the holiness of God did oblige them to that study ver 15 16. 5. Since their Father was to be their Judge And 6. themselves were but strangers in the world Therefore they should live in fear of offending him v. 17. 7. Considering that they were bought from their former sinfull courses with a most excellent price ver 18 19. 8. That their Redeemer was from eternity designed for them and more clearly manifested in their time than formerly ver 20. 9. Seing the Father hath exalted Christ after his sufferings that Believers may be the more confident that Justice is fully satisfied for them ver 21. And 10. seing they had already made some good progress in mortification therefore they should study to grow especially in love to the Saints ver 22. 11. Considering that their spiritual original was so excellent ver 23. And lastly that their spiritual estate was not fading as the best things in nature are ver 24. but behoved to endure for ever as the Word which is the principle of it doth ver 25. Therefore they ought to live to their Fathers honour in the study of holiness Vers 1. Peter an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia IN this part of the Inscription the Pen-man of the Epistle doth first make himself known by that new name which Christ gave him Joh. 1.42 and by his Office common to him with other Apostles who had immediate Commission and extraordinary Assistance from the Son of God to preach the Gospel and to work Miracles for confirmation of the same and were not fixed as ordinary Ministers are to any particular Charge Mat. 10.1 and 28.19 Next he describeth the persons to whom this Epistle was first directed from their afflicted external condition to wit that they were banished from their own Country and wonted priviledges and scattered in many places of the world whereof some are here mentioned From the Apostles description of himself we may Learn 1. When the Ministers of Jesus Christ are entring upon any part of their publick Employment it is then especially necessary for them to have in their hearts the sensible consideration of what honour Christ hath put upon them what engagements to be faithful to Him what warrant they have from Him to go about their Employment and what an one He is from whom they have their Calling that so they may carry along in their hearts some holy fear of slighting the work of such a one as the Son of God to whom they must give an account Heb. 13.17 and may have much encouragement considering that their Commission is from Him who hath all fulness Col. 1.19 to furnish them and supply the peoples necessities for the Apostle entring upon this part of his employment to wit the writing of this Epistle hath had in heart the consideration of that new name wherewith Christ honoured him and whereby He would have him constantly mindful of his duty that he should be according to the signification of his name interpreted by Christ Joh. 1.42 steadfast as a Rock or Stone in his Masters service and likewise of his Commission from so honourable and glorious a Master as the anointed Saviour of Sinners while he writes Peter an Apostle of Jesus Christ 2. When the message of Christs Ministers is much slighted and opposed and their Calling much questioned it is necessary for them openly to avow and assert their Authority from Him that people perceiving Ministers not afraid to avow themselves and their Calling from Christ upon all hazards may be encouraged to imbrace and adhere to the Truths they deliver and having their minds raised above instruments the Truths delivered may have the greater weight with them for upon these grounds we may safely conceive the Apostle to prefix his name to this Epistle and to avow his Office even in a time of persecution Peter an Apostle of Jesus Christ. 3. There hath never been any supremacy over the rest of the Apostles conferred upon Peter neither did he ever assume any such thing to himself and consequently did never cast a copy to any Minister to usurp or affect any such thing over their fellow-labourers for if there had been any such thing of so great concernment as the Church of Rome makes it it cannot be thought but this Apostle would have found himself bound to assert it which if he had done any where it could not be expected in a fitter place than in the entry of his Writings where the Prophets and Apostles usually assert to themselves as much dignity as the Lord allows them And yet neither here nor in the following Epistle is there any such thing but at the most Peter an Apostle or Messenger of Jesus Christ From the first branch of the description of those to whom the Epistle is directed we may Learn 1. That exile and separation from outward comforts and priviledges may be the lot of the people who are dearest to the Lord of any on earth besides even those may be corrected and humbled for the abuse of their mercies Psa 89.30 and by their means in their exile and scattering the Lord minds to spread the seeds of saving knowledge among strangers to Him Micah 5.7 Zach. 10.9 for which and the like causes the Christian Hebrews to whom the Apostle writes were called here strangers scattered c. 2. Although the Lords afflicted people by reason of their ignorance and unbelief are very prone to conclude themselves forgotten and forsaken of him Isa 49.14 Yet those who under their affliction are humbling themselves for sin and cleaving to the Truth and way of God may be confident that the Lord not only takes notice of their sad condition and of all the places of their sufferings but that He will provide some subsistance for them there while He hath service for them and will also as iâ— needfull follow them through all those places and all their miseries with real testimonies of His love and respect whereof He giveth here a proof while by the hand of this Apostle He sendeth to those Christian Jews who though they were justly for their sins shut out of their own Land yet wanted not means of subsistance in all the places of their exile so sweet and seasonable a message as this Epistle directed to the
work any good motion or inclination in a sinners heart that is the work of the Spirit of God alone for sanctification which comprehends all gracious qualities is here called the work of the Spirit 8. Jesus Christ our Mediator hath both obeyed the Law perfectly for us that he might make up the defects of our imperfect obedience Col. 2.10 and cast us a perfect copy which we are bound to aim at in conformity Heb. 12.2 and likewise hath born all that wrath which was due to all the Elect for their breach of the Law that so deserved wrath might passe over all his redeemed ones as the destroying Angel passed by those whose doors were sprinkled with the bloud of the Paschal Lamb to which the Apostles expression here alludes for both these which are commonly called Christs active and passive obedience are here expressed by the Apostle while he saith Elect c. unto obedience and sprinkleing of the bloud of Jesus Christ 9. All the Elect will certainly partake of all that Christ hath purchased by his doing and suffering for them the first fruits whereof they get in time and the full harvest afterward none of them can fall short of what they are from eternity destinated unto for the Apostle saith here they are chosen unto obedience and sprinkling of the bloud of Christ which is nothing else but to be chosen to lay hold on both by faith and at last fully to enjoy what both hath merited for them 10. Although Christs fulfilling of the Law and suffering for our breach thereof which is here called his obedience and the sprinkling of his bloud be in order first imputed to us for justification before our sanctification Rom. 8.30 Yet our assurance and comfort of our interest in his obedience and sufferings is not had till after our sanctification See Joh. 14.21 for to be elect through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ is to be from eternity chosen to come by the way of holinesse to the full participation of what Christ hath purchased by his obedience and sufferings to wit peace and joy in the holy Ghost here and the full enjoyment of God hereafter both which are the purchase of his obedience and sufferings to which we are elected Elect unto obedience and sprinkling 11. When we consider that great work which concerneth the salvation of lost sinners we are to look upon all the Persons of the blessed Trinity as concurring therin that so we may have the higher esteem of the work which hath such agents and may have our hearts raised to give equal glory to all the Persons for though our Election Redemption Sanctification and Glorification be each of them the work of the whole Deity and none of the Persons are to be excluded from any of these Yet the Scripture alloweth us to have such thoughts anent the order of the Persons in working as we may have anent the order of their subsistance for here the Apostle sets forth the Father out of his good pleasure electing sinners to grace and glory the Son by his obedience and suffering purchasing the same for them and the Spirit by his vertue and power working grace in them and so preparing them for that blessednesse which the Father hath appointed and Christ hath purchased for them Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ From the salutation Learn 1. The Ministers of Christ while they are dealing with the Lords People should labour for enlarged desires after their welfare so will they be the more serious and affectionate in dealing with them their pains will be the more sweet to themselves and the more acceptable to and succesful with the people for the Apostles ordinarily begin their Epistles with such ample expressions of their desires after the good of those to whom they writ as this Apostle doth here Grace and peace be multiplied unto you 2. No lesse than a continual encrease of the proofs of Gods favour and of all saving graces together with true quietness of spirit and every blessing of God necessary for the same is the Lord's allowance to his redeemed and sanctified ones whatever measure of this allowance any of them have received there is still more of it to be had and still more of it will be given unto them except their unbelief and other sins obstruct the outletting thereof for all this and much more the Apostle wisheth unto them and pronounceth upon them in this salâ—â—ation Grace and peace be multiplied unto you 3. It is only those who are fled to Christ's merits and are begun to be changed by his Spirit who can expect this comfortable allowance to be letten forth to them and those only Christ's Ministers may in his Name certifie of it for it is only those who are described in the former part of the Verse to whom this is spoken and this is not only a favourable wish of the Apostles but a definitive sentence of the Spirit of God passed in their favours That Grace and peace shall be multiplied unto them Vers 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Here the Apostle enters upon the first part of the Chapter wherein he sets forth the excellency of the state of Believers in Jesus Christ that thereby he may confirm them in the Truth comfort them under their sufferings and inforce upon them the study of holinesse which are his principal scope in the whole Epistle And this part he begins with a song of praise to God which all Believers should follow in their hearts the reasons of which song contains their priviledges whereof every one doth prove their state to be most excellent and that therefore they ought to be constant sufferers and holy walkers The first reason is That they had a new spiritual life and nature communicated to them in their Regeneration whereby they were now made Children of God and this priviledge is described and commended 1. From the Author thereof that it is God and the Father of such a Son as Christ who hath made us his children 2. From the impulsive cause moving him so to do to wit nothing in us but mercy in him which is commended from the plenty or abundance of it 3. This priviledge of Regeneration is commended from the effect of it that thereby the Regenerate are made to hope for those excellent things spoken of in the following words The nature of which hope is cleared 1. From the propertie or effect of it it is lively quickning the soul that hath it And 2. From the ground of it which is the cause of its livelinesse to wit that our Cautioner who died in our room is risen to apply his purchase and to possesse us
in it Hence we may Learn 1. The way to make Christians stedfast in the Truth chearful under their sufferings for it and thriving in holinesse is to have their hearts brought to a praising disposition from the consideration of their spirituall priviledges and the excellency of the state of grace wherein they are their hearts being thereby sweetly diverted from sad reflections upon their outward afflictions and strongly incouraged to hold on in the way of truth and holinesse notwithstanding of all discouragements for the Apostle's scope being to confirm and comfort sufferers and to provoke them to the study of holinesse he labours first of all to engage their hearts to this exercise of praise by raising this Psalm before them Blessed be the God and Father c. 2. They are fittest to chear up the hearts of others to spirituall joy and praise who have their own hearts kept so sensible of the excellent state of Believers because of their spirituall priviledges that they are ready to burst forth in the praises of God themselves and go before others in that exercise as they have a calling and opportunity for the Apostle being to comfort those heavy hearted exiles under their sufferings and provoke them to praise hath his own heart so full that he must break forth in singing before them Blessed be the God and Father c. 3. Our praise or blessing of God is not any addition of blessednesse to him who is in that respect especially above all blessing and praise Neh. 9.5 but it is only our acknowledgment of his praise-worthy perfections and of his goodnesse to sinners that they may fall in love with him and joyn with us in the same acknowledgment for that word which is translated Blessing of God in the New Testament signifies to speak well of him 4. Of all the spirituall priviledges bestowed upon sinners in time which call them to joy and praise the first and principall is their Regeneration whereby they who are dead in sins and trespasses and born heirs of Gods curse have a new life communicated to them Eph. 2.1 3. and such heavenly qualities stamped upon their soul as makes them in some measure resemble their heavenly Father Eph. 4.24 for the Apostle puts our Regeneration for the first reason of this song Blessed be the God and Father of our Lord Jesus Christ who hath begotten us again 5. This change of a sinners nature which is made in Regeneration is the alone work of the omnipotent God as the principall and efficient cause wherein he makes use of men as instruments in his hand 1 Cor. 4.15 and of the Word from them as his means Jam. 1.18 There being no more power in man naturally to work this change in himself than can be imagined in any man to have begotten himself Therefore is it set forth here by such a word as may lead all the Regenerate to consider themselves as wholly passive when first this change is made upon them Blessed be the God c. who hath begotten us again 6. It doth exceedingly commend the free love of God in making this change upon sinners and may much highten in their hearts the esteem of his work that He who hath such a Son as Jesus Christ who was and is his peer and equal Philip. 2.6 the express Image of his Person Heb. 1.3 and his full delight Prov. 8.30 should have vouchsafed upon such unworthy things as we are so sweet and honourable a relation to himself and that blessed Son of his as is imported in this his begetting of us again the esteem whereof the Apostle heightens in his own heart and in the hearts of the Regenerate by this That it is the God and Father of our Lord Jesus Christ who hath begotten us again 7. The Lord is not moved to bestow his grace upon sinners by any goodnesse which he did foresee or find in them seing none can give first to him Rom. 11.35 nor be profitable to him Job 22.2 who needeth nothing from any Act. 17.25 but only by his own mercy which is that lovely property whereby he is strongly inclined to let out of his goodnesse to unworthy and miserable sinners who deserve the contrary from him for here Mercy is made the alone and sufficient motive of our regeneration while the Apostle saith According to his mercy he hath begotten us 8. That mercy which moves the Lord to work a saving change upon any sinner is both very plentiful for the quantity of it and most excellent for the quality of it and it must be so there being so many provocations found and foreseen in sinners which only plentiful mercy can overcome Isa 48.8 and so many excellent favours to be bestowed upon the Regenerate as never entered in their hearts to conceive 1 Cor. 2.9 that it must be excellent mercy that doth bestow them Therefore that which moves the Lord to regenerate sinners is not simply called Mercy but abundant mercy which in the Original signifies not only the plenty of it for quantity but also the excellency and worth of it for quality 9. The Regenerate come not presently to the possession of what Christ hath purchased for them they must be first tryed whether they will glorifie him by living in the confident expectation of what he hath purchased and promised which is hope flowing from faith and only differing from it in this that faith apprehends the thing promised as if it were present so giving it a spiritual kind of subsistance in the soul Heb. 11.1 and hope makes the heart with some measure of chearfull patience expect that good which it looks upon as absent for the time Rom. 8.25 for the want of possession for a time after regeneration is imported in this that we are begotten again unto a lively hope 10. Before the Lord make this powerful change upon sinners in regeneration they are altogether without any true and well-grounded hope of a better life than this what-ever strong and groundlesse presumptions thereof they may entertain for so much is supposed in this that we are begotten again unto a lively hope 11. All that have gotten a new life and nature from the Lord in â—â—generation have gotten therewith this grace of hope 〈◊〉 have his allowance to keep up their hearts in the expâ—â—◠〈◊〉 of all that he hath promised and though theâ—cy â—â—rance and unbelief doth often maâ— the exercise 〈…〉 Lam. 3.18 yet they must again attain unâ—◠〈…〉 â—easure of the exercise thereof Lam. 3.24 it beâ—â—â—cial act of the new life which is given in regeneraâ—◠〈◊〉 and is here made the immediate effect of it as is â—â—orted in this He hath begotten us again unto a lively 〈◊〉 12. The hope of the Regenerate is a lively hope â—ickening them in the use of all means for attaining to â—hat they hope for Heb. 12.28 and for keeping of themselves free of every thing unsuitable for them who are born to so great hopes 1 Joh. 3.3 for it
is here described from the property or effect of it it is a lively hope 13. That which keeps the hope of the Regenerate in life and exercise and is the solid ground and cause thereof is that Christ their Cautioner having once died in their room is now risen as a conquerour over all their spiritual enemies Col. 2.15 in testimony that he is fully discharged of all their debt and they in him Rom. 1.4 and 4.25 whereby also they are certified that they shall rise and share with him in the possession of what he hath purchased and possesseth in their name Job 14.2 3. 2 Cor. 4.14 for the ground and cause of this lively hope is here made the Resurrection of Jesus Christ Vers 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you The second reason of that Song of praise which all the Regenerate should keep up in their hearts is that they have a matchless inheritance to look for beyond time which is both excellent in it self and made very sure for them The excellency of it the Apostle sets forth by three properties of it which prove it to excell very far all earthly inheritances 1. That it hath nothing in it self which doth incline it toward any decay 2. That 〈◊〉 admit of nothing from without to stain the beauty 〈◊〉 excellency of it And therefore 3. it doth rema◠〈◊〉 eternity in its primitive and native lustre 〈…〉 are sweetened by this That it is safely kept for 〈◊〉 â—egenerate in a place above all hazard Hence Leaâ—â— Thâ— blessed state which the Regenerate have good 〈…〉 hope for is so matchless and excellent that it 〈…〉 set out by any thing here away The best 〈◊〉 here inclines to a decay is still defiled and faâ—â—â—g one way or other but this inheritance is incorruptiblâ— undefiled and fadeth not away Many words cannot commend it sufficiently for here are several and those mâ—taphorick and negative to tell us that we may more easily conceive and expresse what it is not and what it is like than what it is 2. If the Lords People would keep their hearts in a praising disposition if they would be constant and chearfull in their adherance to the Truth of Christ notwithstanding of sufferings they must have their hearts much taken up with the consideration of the excellency of their portion which is made sure for them beyond time So will they undervalue afflictions by the way 2 Cor. 4.17 18. and rejoyce under them Rom. 5.2 3. So will they despise the pleasures of sin Heb. 11.24 and sweetly digest all pains in the duties of holinesse 2 Cor. 5.8 9. for the Apostle to work up the hearts of those to whom he writes towards this frame doth here commend and propose to their consideration the excellency of their inheritance that it is incorruptible undefiled and that fadeth not away 3. This inheritance which the Regenerate are born unto and have good ground to hope for is nothing else but the Lord himself blessed for ever to be enjoyed by them to all eternity for what is here attributed to it is elswhere in Scripture attributed to him He is the Inheritance of his People Psal 16.5 6. incorruptible Rom. 1.23 undefiled Heb. 7.26 and that fadeth not away Psal 102.27 4. This heavenly inheritance of the Saints doth not come to them by their own purchase or procurement but by vertue of their sonship Rom. 8.17 which they have immediatly upon their closing with Christ Joh. 1.12 as a thing purchased to them by their Father Eph. 1.14 who hath left it to them in legaâ—â— Job 17.24 and lives for ever to be the Executor of his own Testament Heb. 7.25 and is so far from being merited by any of them that it falls as it were by lot as Israels inheritance in Canaan did to which the Apostle here alludes while he sets forth everlasting blessednesse by this word Inheritance which signifies a thing come by heirship left in legacy and fallen by lot 5. This blessed state is made very sure for the Regenerate being from eternity decerned unto them Mat. 25.44 secured to them in time by the promise of the faithfull God Joh. 6.40 and now possest by their Surety and Head in their name Heb. 6.19 20. for the Apostle saith it is reserved in Heaven for them Vers 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time The third reason of the joy and constancy of suffering Believers is That their perseverance is made sure the Almighty Power of God being imployed as their guard and safe conduct by the way to strengthen their faith and keep it from failing till they come to the possession of their inheritance which is ready for them and for the communication whereof the particular time is fixed and set Hence Learn 1. The Lord hath a great mind that the joy and consolation of the heirs of salvation should be strong and full fore-knowing that they are ready to apprehend much matter of fear and uncertainty he guards them on every hand having assured them in the former words that their excellent inheritance was above hazard of being lost here he certifies them that they are no lesse sure and beyond all hazard of being lost in their way to the possession of it An earthly inheritance may be sure enough kept for an Heir but who can service to wit an undoubted right to the salvation of his soul through Christ for the word Receiving here whereby the Apostle expresseth the act of Faith hath in it a metaphor from those Wrestlers who after the victory are taking the prise and carrying it and the word which is here translated the end of Faith may be also rendred the reward of it Receiving the end of your Faith the salvation of your souls 6. Whatever a Believer may lose upon his journey seing he is sure to come well to the end of it and hath his better part the soul beyond peril he may rejoyce in the midst of all sufferings by the way for this may safely be taken for the nearest cause of that joy unspeakable and full of glory which Believers have that while they did exercise their Faith they were receiving the end of their Faith or the reward of it even the salvation of their fouls Vers 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you In this and the two following Verses is contained the last reason of the joy and constancy of Believers under their sufferings which might be branched out in several arguments to that purpose the sum whereof is That all the Prophets and Apostles yea the very Angels of Heaven are Condisciples and fellow-students of this way of salvation which the Gospel holds forth and therefore it is worthy to be rejoyced in even under sufferings for it This tenth Verse holds forth how accurate
that are freely bestowed upon them 1 Cor. 2.12 for the Apostle suppones this while he saith Forasmuch as ye know that ye were redeemed 6. The more confident Christians be that they are of the number of the redeemed Ones by Christ the more should they be moved to study holiness for the honour of their Redeemer considering that the study thereof is the very end of their Redemption Luk. 1.74 and the evidence thereof both to themselves and to others Isa 62.12 for this is brought in here by the Apostle as an argument to the study of holiness and particularly to passe the time of our sojourning here in fear Forasmuch as ye know that ye were redeemed c. 7. The ordinary way how the Redeemed of the Lord attain to the knowledge of their Redemption is by discerning in themselves a real and gracious change made upon their heart and life by vertue of Christs death for the Apostle suppones that those who knew themselves to be redeemed behoved also to know that they were liberated from their vain conversation 8. While men are not changed in their heart and life by the application of the merit of that price which Christ paid all that they can do whether in religious performances or in their ordinary practises is altogether vain and such as can bring no true comfort or profit to themselves or honour to Jesus Christ for so the Apostle designs the way wherein the Redeemed walked before their Regeneration calling it a vain conversation which may comprehend both their religious and common performances 9. Although there be both a pronenes in fathers to transmit to their children that wickedness wherein their fathers have rooted and hardened them and in children to receive and transmit the same to their of-spring again Yet neither is the example nor precepts of fathers a sufficient warrant to their posterity for any practise whatsoever for the Apostle imports that those to whom he writes had received from their fathers what they had received from theirs before although it was vain and reckons it a great advantage that they were now delivered from that vain conversation although it was received by tradition from their fathers 10. No lesse could be a sufficient ransom for lost sinners than the bloud of Jesus Christ the favours to be purchased for them to make them eternally blessed being of infinite value and the sentence of everlasting death being past upon all Adam's posterity either all behoved to die or one worth all the rest and such an one had never been found if God had not given His Son to be a man that so man might be redeemed with the precious bloud of Christ 11. The bloud of Jesus Christ considering the excellency of His person the greatness and freedom of His love in shedding for such as we are and the worth of the favours merited by it to Believers such as the favour of God and eternal life ought to be in high esteem with all the Redeemed for to work this in their hearts the Apostle thus commends it The precious bloud of Christ 12. It behoved Him who was to be our Redeemer to be altogether free of the defilement of sin for which He was to satisfie in the behalf of others as being the truth and signification of the Paschal Lamb to which the Apostle here relates and other spotless Sacrifices which typified Him under the Law that so as man He might be compleatly lovely and acceptable to God and be a perfect patern of holiness to all His Redeemed Ones Therefore the Apostle thus commends Him As a Lamb without blemish and without spot Vers 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you To the end there may be yet a higher esteem of the Redeemer wrought in the hearts of the Redeemed and that they may be the more engaged to the study of holiness that so He may be honoured by them the Apostle goes on to describe Him further 1. That He was from eternity appointed by the Father to be the Saviour of sinners And 2. That He was now more clearly manifested after His incarnation than He had been before both which make up the eight motive to the study of holiness that seing Christ had been from eternity designed Mediatour and now more clearly than ever manifested with a special respect to the good of those lost sheep of the house of Israel to whom the Apostle writes Therefore they were bound to live to His honour in the study of holiness Hence Learn 1. When ever we attain to any serious thoughts of that great business of our Redemption by Christ incarnate and crucified we should not suffer our hearts to be soon diverted from them but should labour to dwell upon them and to search out more and more considerations of that sweet subject every one of them being worthy to take up our affections and to engage us to the study of holiness for the Apostle in the former words having fallen upon the mentioning of our Redemption as a motive to holiness he doth in this and the following Verse run out in expressing the thoughts he had of the Lords everlasting purpose about that work of the glory that Christ now possesses in our nature and of the Father's intention in exalting Him who verily was fore-ordained before the foundation of the world 2. Our Mediatour was from all eternity designed unto the office of Mediatourship in that everlasting Covenant of Redemption wherein the Father gave the Elect to His Son Psal 2.8 and appointed Him to assume humane nature therein to suffer for their Redemption Heb. 10.5 and Christ accordingly undertook to satisfie His will Psal 40.7 8. So that we who have Christ offered to us in the Gospel are invited to feed upon those dainties that were prepared for us from all eternity And who are we that the thoughts of God should have been so long since taken up about us while He appointed His own Son for us who verily was fore-ordained before the foundation of the world 3. Although Christ was made known immediately after the Fall Gen. 3.15 and ever since hath been sufficiently manifested for the salvation of the Elect in all Ages Act. 10.43 Yet there was a more clear manifestation of Him reserved for the time after His incarnation the more to heighten the esteem of that great mysterie of His incarnation in the hearts of all His People Therefore the Apostle speaks of Him here as more clearly held forth to the Church than before But now made manifest in these last times for you 4. The more clearly Christ be held forth in any time the more strongly are they that live in that time and have that clearness obliged to live to His honour in the study of holiness considering that the more unanswerable mens walking be to the light they have the greater will their condemnation be Joh. 3.19 and 15.22 they that live since the
to cleanse and purifie the souls of His People both from the guilt and dominion of sin Ezek. 36.25 Yet His People who are meerly passive in the first infusion of grace Eph. 2.1 are thereafter made by Him active instruments in the carrying on of that work of mortification by employing Christs vertue for subduing and fighting in His strength against their corruptions as is imported in this Ye have purified your souls 4. The Lords mean of purging the souls of His People from the love and power of sin which is naturally in them is their obedience to His Truth which consists not only in their aiming at conformity to those precepts which enjoyn purity and holiness such as that is ver 15. but principally in their imbracing by Faith and use-making of the promises of the new Covenant wherein the Lord undertakes to work this purity Ezek. 36.25 26 27. This is the chief part of that obedience to the Truth which purifieth souls for saith the Apostle Ye have purified your souls in obeying the Truth 5. This obedience to the Truth which purifieth the souls of Believers cannot be attained unto by our own naturall strength or the use of the fittest means of grace without the special working of the Spirit of Jesus who cleareth to sinners the nature of that purity which is pleasing to God and powerfully worketh the same in them for so the Apostle affirms of those Believers that they had purified their souls in obeying the Truth through the Spirit 6. One special part of this work of purging the souls of Believers consists in the subduing of those filthy roots which are in their hearts contrary to that grace of love to the rest of the Lords People such as pride self-love and the like for this is here made their aim in purifying their souls that they might attain unto unfeigned love of the Brethren importing that their pains was much bent to purge out those evils which are contrary to that grace 7. Believers have need to be seriously pressed to exercise and grow in these graces and duties whereof they have already attained to some approven measure for upon those who had already purified their souls unto unfeigned love of the Brethren the Apostle presseth this See that ye love one another 8. It is not every sort of love to the Saints of God that evidenceth mortification and the indwelling of Christs Spirit but such only as is without dissimulation or hypocrisie which is unfeigned love such as flows from holy principles to wit respect to the Command of Christ and not from respect to our own credit or advantage only from desire of the true good of others and not from love to our selves which is Love out of a pure heart and such as breaks forth in real proofs and is continued toward others notwithstanding of provocations from them which is To love one another fervently Vers 23. Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever The eleventh motive whereby the Apostle presseth upon Believers the study of holiness especially that branch of it which he was last upon to wit Love to the Saints is taken from the excellency of their spiritual original the sum whereof is That since they had a new life and nature in their regeneration wrought in them not by so fading a cause of principle as that which is the instrument of producing their natural substance but by the Word of God which in the effects it hath upon the Regenerate liveth and abideth for ever Therefore the excellency of their new nature and permanency of their spiritual estate should move them to walk suitably unto it and particularly to live in love with the rest of their Fathers Children Hence Learn 1. Every true Believer in Jesus Christ is in some measure acquainted with a new and second birth which is that work of God with sinners whereby there is a new spiritual life and nature communicated to them Eph. 2.1 and they are brought through some pangs and straits arising from the sight of their own sinfulness and fear of deserved wrath Act. 2.37 out of their darkness and bondage which is natural to them and is resembled by the state of the child before the birth into a state of light and knowledge of God in Christ 2 Cor. 4.6 and freedom from the slavery of sin and subjection to wrath Rom. 8.2 and whereby also they are made in some measure to resemble their heavenly Father and are inclined to obey Him and to love Him and all His Children 1 Joh. 5.1 for this the Apostle makes a description of true Believers that they are born again 2. Our life and nature that we have by vertue of this second birth or regeneration is far more excellent than what we have by the first our natural estate is subject to corruption and will be shortly dissolved but our spiritual estate can never fade for though all have immortal souls that are not corruptible yet the natural life and state of all shall be dissolved and the eternal being of those who are unacquainted with Regeneration and a second birth will be but an eternal corruption or perishing which should make all long to be acquainted with Regeneration for to lead us to esteem the one above the other the Apostle commends the one above the other from the difference of their seeds Not of corruptible seed but of incorruptible 3. Although the Word separated from the working of the Spirit can do nothing to the regenerating of a sinner Joh. 3.5 yet the Word is the ordinary instrument of the Spirit who makes use of all the principal parts of it in that work of the Law to put the sinner in some straits of the second birth through fear of deserved wrath and of the Gospel to revive the soul and liberate it from those fears and of the Law again to direct the Regenerate how to walk suitably to their estate for the Apostle explains what that incorruptible seed is of which we are born again to wit The Word of God 4. Although there be no life either formally or by way of efficiency in the letters or sound of the words of Scripture and though that Word passeth with the speaking as any other words do Yet in regard of the effects which through the operation of the Spirit it hath upon sinners such as fear and terror upon the believing of the threatnings Act. 2.37 comfort under crosses and quickning for duties upon the believing of the promises Psal 119.50 It is as the Apostle here calleth it A Word that liveth and in regard of the execution of eternal wrath upon them that reject it and of the performance of those everlasting blessings which are promised in it to them that receive and obey it it is a Word that abideth for ever 5. They who do professe and esteem themselves to be of the number of those who are born again should by
the consideration of their second birth be strongly moved to the study of holiness for the honour of their Father and especially to live in love with the rest of their Fathers Children for the Apostle brings this as a further argument to the study of holiness and particularly to the study of that branch of it which he had pressed in the former words concerning mutual love amongst Professours that they were born again not of corruptible seed but of incorruptible by the Word of God c. Vers 24. For all flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 25. But the Word of the Lord endureth for ever And this is the Word which by the Gospel is preached unto you The last motive whereby the Apostle presseth upon Believers the study of holiness and constancy under sufferings is taken from a further commendation of the excellency of their spiritual estate which the Apostle sets out by comparing the same with the best estate of men naturally considered with all their ornaments wherein they use to glory which is according to the Scripture Isa 40.6 like unto withering grasse and fading flowers In the application of which comparison the Apostle insists upon his former commendation of the Word which is the seed whereby Believers are begotten from the perpetuity of it to wit in the effects thereof upon them which might easily lead them to judge of their state accordingly and applies this commendation of the Word to that Doctrine which was preached to them by himself or others of the Lords Servants All which doth strongly presse his scope that therefore they should live holily and suffer chearfully as became those who were in so excellent an estate Hence Learn 1. Although it be much in the thoughts and desires of natural men that they might have a perpetual enjoyment of this life and the comforts of it Psal 49.11 Yet themselves and all that they can glory in is frail and fading like the grasse and flowers of the grasse whereupon they should read their frailty and mortality and so be stirred up to provide for a better life and a more enduring substance than what they have here for all flesh is as grasse and all the glory of man as the flower of grasse 2. Though every common gift of God wherein men use to glory whether riches wisdom strength beauty or the like be fading as the grasse and flowers thereof Yet because mens credit or glory before the world is that wherein they use to glory most and of the perpetuating whereof they are most strongly desirous Psal 49.11 The Lord hath put a special fadingness and vanity upon that and will have it as easily blasted as any other thing wherein men glory for though the glory of man here spoken of may be taken largely as comprehending every thing for which men lift up themselves and wherein they use to glory as the word is used Mat. 4.8 Yet it seems especially to point out that honour and credit which men affect to have before the world in which signification it is used 2 Thess 2.6 the property whereof the Lord pronounceth to be fadingness or withering And all the glory of man as the flower of grasse 3. Though this be a plain Truth taught by daily experience and commonly acknowledged that our natural estate with all the ornaments thereof is frail and fading Yet it is not easie to make this Truth take due impression upon the hearts of men who are naturally unwilling to admit thoughts of a change Amos 6.2 Therefore the Spirit of God bears it in upon mens minds under the same similitude in very many places of Scripture Job 14.2 Psal 103.15 Isa 40.6 Jam. 1.10 and here by many expressions All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 4. The believing consideration of this frailty and fadingness of mens natural estate and earthly contentments should heighten in their hearts the esteem of that spiritual and better estate whereunto by receiving the Gospel they may be advanced and should be to them a powerful motive to the study of holiness which will abide when other things do fade 1 Joh. 3.9 and especially to the study of mutual love among themselves those earthly things for which usually they contend Gen. 13.8 and particularly their credit the love whereof is often the greatest occasion of strife among them Luk. 22.24 being so fading and uncertain for as a commendation of the state of the Regenerate or motive to the study of holiness and particularly of brotherly love is this here brought in All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away But the Word of the Lord endureth for ever 5. What ever can be spoken to the commendation of the Word serves also for the commendation of them who have by faith received it and are regenerated by it That which is the seed and principle of their spiritual being their charter and right to all their priviledges and inheritance being excellent and worthy their state must needs be such likewise for it is clear the Apostles purpose here is to commend the state of the Regenerate as far more excellent than the best natural state and this he esteems to be sufficiently done by commending the Word from the perpetuity of it in opposition to the frail state of men naturally considered All flesh is grasse c. But the Word of the Lord endureth for ever 6. They who have received a new spiritual life and so are entered in a new state by their receiving of the Word ought to fix in their hearts by frequent meditations the perpetuity of that Word in the accomplishment of the good things promised therein which shall endure to them for all eternity that so they may the better see and be the more affected with their own blessedness for the Apostle having commended the Word from this property of it before repeats it here again The Word of the Lord endureth for ever 7. As Christs own worth and excellency is best seen when He is compared with other things which may seem to have worth in them Cant. 2.3 So the worth of our spiritual estate is best seen and most esteemed of by us when we compare it with the frailty and fectlesness of the best state on Earth beside for to heighten Believers esteem of the one he compares it with the other All flesh is grasse c. but the Word of the Lord and consequently their state who are begotten again by the Word endureth for ever 8. What ever good esteem the Lord's People have of the Word of God in general they ought to have the same or the particular Messages that are brought to them from or according to that Word by the Lord's Servants who are sent unto them
metaphor of a building which would have required him to say he that is built upon Him shall not be ashamed speaketh properly expounding what it is to be built upon Him to wit to close with Him by Faith He that believeth on Him shall not be ashamed 9. Patient waiting on God in the use of His means for the performance of His promises without such hasting to a delivery as makes us faint or fret under the delay thereof or use unlawful means for attaining to it is the kindly effect of saving Faith and that which keepeth off shame and confusion which such hastiness occasioneth to the Lord's People for the Apostle translating these words of Isaiah He that believeth maketh not hast expresseth the effect of not hasting in the aforesaid sense to be this He that believeth on Him shall not be confounded Vers 7. Unto you therefore which believe He is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to them which stumble at the Word being disobedient whereunto also they were appointed The Apostle having commended Christ that sinners might be moved to make use of Him as the Gospel offers Him doth here hold forth the dignity and disposition of all that believe in Him as also the disposition and judgment of all that reject Him that so none might stumble or be discouraged when they see Him rejected by so many As for Believers Christ is an honour to them and they have a high esteem of Him both which readings the original words in the beginning of the seventh Verse will bear And as for others who will not be perswaded to believe and obey the Gospel that stone Jesus Christ the Mediatour whom the Rulers of His time set at nought is exalted by the Father according to the Psalmist's word Psal 118.22 which the Apostle here rehearses to be the glorious Head of the Church and Believers and a terror to all whose blind and carnal hearts do still find out something in the Gospel whence they take occasion to reject Christ and refuse to take on his yoke and thereby do but ruine themselves as a mad man that dashes himself against a stone in his way or foolish Mariners that run their ship against a rock which are the similitudes here made use of taken out of Isa 8.14 and so do prove themselves to be Reprobates Which purpose contains three further motives to presse that hearty receiving of the Word and use-making of Christ offered in it which the Apostle hath recommended in the former words every one of which motives serve to guard against the offence that might arise from wicked mens rejecting of Christ The first is That Christ Jesus is an honour to all that believe in Him The second is That his glory is nothing diminished by others rejecting of Him ver 7. And the third is That they who continue so to do will but run themselves upon that ruine to which they have been from eternity appointed for their rejecting of an offered Saviour ver 8. From ver 7. Learn Christ is the true honour of all that truly believe in him He is a great credit to all his poor kinred who are honoured by him not only to serve him but to be served by him Mat. 20.28 and by his best Servants Heb. 1.14 to be made Sons of God Joh. 1.12 to have a marriage-relation to him 2 Cor. 11.2 to be heirs and co-heirs of glory with him Rom. 8.17 and it doth not yet appear but we shall know it afterward how much is in this word which in the Original is in the abstract and runneth thus Christ is an honour to you that believe 2. Jesus Christ is most dear and precious to all that truly believe in him he being their life Col. 3.4 their light Joh. 1.4 their wisdom 1 Cor. 1.30 their food Joh. 6.56 their raiment Rom. 13.14 and every thing to them which is most necessary and consequently most precious to the children of men and therefore cannot but be in so high esteem with them that the very thoughts of him Psal 139.17 his Ordinances Isa 58.13 his people Psal 16.3 must be precious and excellent to them and their most precious things in this world cannot be dear to them for his sake Act. 20.24 but must be dung and losse that they may gain him Philip. 3.8 And this esteem of Christ where ever it is in any real measure is a clear mark of true and saving Faith for so much is expressed in our translation of the word Unto you that believe he is precious 3. It is our clear up-taking of Christ in his excellency and usefulness for sinners as the Word reveals him and some experimental feeling upon our closing with him that he is such a one to us which begets this precious esteem of him in the hearts of Believers we can never esteem of him till we know how excellent an one he is and tast in some measure how gracious he is for of those whom the Apostle supponeth to know Christ in some measure as he is formerly described ver 6 7. and to have tasted how gracious he is ver 3. he affirms here Unto you therefore which believe he is precious 4. They who do not believe in and esteem highly of Jesus Christ they are not only guilty of neglecting and slighting of him the hazard whereof is unspeakable Heb. 2.3 but they are also guilty of high rebellion and disobedience to God it being one of his greatest and most peremptory Commands to believe in his Son 1 Joh. 3.23 and to honour him Joh. 5.23 Without obedience to which it is not possible to give any acceptable obedience to any other of his Commands Heb. 11.6 There is no midst betwixt these two men must either believe in Christ and have a precious esteem of him or be disobedient and rebellious as the word signifieth Therefore the Apostle thus expresseth that disposition in opposition to believing and a precious esteem of Christ Them which be disobedient 5. Although Jesus Christ in his dealing with souls hath the strongest reasons upon his side that ever were used with any Pro. 8.5 c. and great variety of most alluring motives to gain souls to his obedience Mat. 11.20 c. Yet there are a great many who are so adicted to their own will and lusts Jer. 2.25 that they will not suffer themselves to be perswaded by him either to receive information to their minds from him or to admit that he should reform their hearts and lives for this description of the wicked doth design persons that have been by strong reasons and alluring motives dealt with but have shewen themselves a verse from all yeelding or perswasion But unto them which be disobedient 6. Those whom God hath placed in Authority in or over his Church and who are obliged to Christ for their place
forth the praises of him 8. Even the Elect before conversion are living in grosse ignorance of their own miserable condition and the remedy thereof Eph. 5.8 in the slavery of their lusts Rom. 13.12 They are under a staâ—e of wrath as well as others Eph. 2.3 and so without any true comfort Eph. 2.12 All which in Scripture is frequently set out by this word darkness whereby the Apostle expresseth the state of the Elect before conversion 9. Conversion brings sinners into a state of light which comprehends some clear knowledge of their own misery Rev. 3.18 and the remedy thereof 2 Cor. 4.6 a new and spiritual life communicated to them whereby they are enabled to close with Christ and cleave unto him Joh 18.12 to walk in holiness of life Mat. 5.16 their living in his favour Psal 89.15 their having a right to glory Col. 1.12 and his allowance to rejoyce and comfort themselves in their blessed estate Rom. 5.2 All which are set forth in Scripture by this word whereby the Apostle expresseth the excellent state of Converted Ones Who are called out of darkness into his light 10. The blessed estate of true Converts is much to be admired by them considering the Lords wonderful condescendency in plucking them out of so woful a condition as they were in before his marvellous loving kindness in possessing them in such excellent priviledges as they have in their new state and giving them an undoubted right to so matchless an inheritance as cannot but surpass the power of their understanding to comprehend and so make them wonder at their own happiness which is here called marvellous light 11. The way how the Lord brings his own out of the state of nature which is here called darkness into the state of grace which is called light is by his calling of them by the Gospel 2 Thess 2.14 opening their hearts to receive it by the power of his Spirit comming along with it Act. 16.14 and so powerfully changing them into his own Image 2 Cor. 3.18 Who hath called us out of darkness into his marvellous light 12. These upon whom the Lord hath wrought this blessed change ought frequently to reflect upon their former woful state that they may be kept humble 1 Cor. 15.9 and compassionate to others who are yet in the like Tit. 3.2 3. and likewise upon their present blessed condition that they may be provoked to praise and to the study of holiness 1 Tim. 1.16 17. for which and the like causes the change of Believers from the one state to the other is here represented to their thoughts that they might shew forth the praises of him who hath called them out of darkness into his marvellous light Vers 10. Which in time past were not a people but are now the people of God which bad not obtained mercy but now have obtained mercy Here is a further description of that happy change wrought upon these Christian Hebrews to whom he writeth to wit that they who before their imbracing of the Gospel had not been owned nor dealt with by the Lord as his peculiar People in Covenant with him neither yet had enjoyed any of his special mercies were how made his in a more special way than others and had saving and special mercies offered to all of them and bestowed upon some of them So that Hosea's Prophecy chap. 2.23 concerning the restoring of the Jewish Nation after their rejection for a time had now a begun accomplishment in them especially in those of them who had felt the fore-mentioned remarkable change whereby they should be moved to live to the praise of him that made it Hence Learn 1. When the Lord speaks to his Church in one age or to some particular persons in it he doth often speak also to his Church in after-ages and to all the rest of his People who are to live afterward See Mark 13.37 and Heb. 13.4 compared with Josh 1.6 and therefore it is the duty of all his People to mark how far promises made long since to the Church oâ— particular Believers in it have their accomplishment toward themselves that so they finding what was long since spoken to others made good to them they may be the more affected with that ancient and constant love of God whose thoughts hath been upon them for good while he was speaking to others who lived many ages before them for the Apostle cites and applies this Scripture spoken by Hosea to the People in his time as now verified upon these Christian Hebrews to whom he writeth Which in time past were not a people c. 2. They that would delight in shewing forth the praises of God and have their hearts engaged to the study of holiness must learn to dwell upon the thoughts of their wofull case wherein they were before conversion and upon the blessed state whereunto through Gods mercy they are advanced and often to compare the one with the other that so they may be the more affected with the change and engaged to study his honour that made it for after the Apostle had in the former Verse represented this to their thoughts as a motive to holiness he doth here insist upon and represent the same again by a new enlargement of it which is mainly verified in true Converts Who in time past were not a people but are now the people of God c. Although the elect be the Lord's People from eternity in regard of his purpose of grace toward them Psal 90.1 2 Tim. 1.9 Yet in regard of any actual manifestation of special love to them or of his complacency in them as carrying his Image they are not his People but remain slaves to Satan Eph. 2.2 and to their own lusts Tit. 3.3 until such time as by his power put forth with the preaching of the Law their wofull case be discovered to them Luke 1.17 and by the same power coming along with the preaching of the Gospel they be made willing to accept the offer of Reconciliation through Jesus Christ Psal 110.3 and thereby also be fitted for the duties of new obedience for the honour of Christ Isa 43.21 All which as the places cited prove are marks of them whom he doth in a special way own for his People for of the chosen Generation the Apostle thus speaketh in reference to their state before and after conversion VVhich in time past were not a people but are now the people of God 4. Though there be not a sinner in the world who hath not many mercies of God freely bestowed upon him Psal 145.9 and many deserved strokes kept off him Rom. 2.3 Yet even the Elect before their conversion have not obtained that special mercy whereby their sins are actually pardoned Act. 3.19 and whereby the Lord hath complacency in them Ezek. 16.8 and so they cannot be justified actually from eternity for only of true Converts is the Apostle's speech here principally to be understood while he saith That in time past to
Lords sake 8. Magistrates should be so far from giving toleration let be encouragement to any wicked doers under their power whether godless and profane liveâ— Psal 101.4 5 7 8. or Hereticks and false Teachers though never so seemingly pious who are no lesse evil doers than the other Philip. 3.2 That they should esteem it the great end of their advancement to their Office and a principal part of their Duty to restrain and punish all such for this is here made one end of Magistracy comprehending one chief part of the Duty of Magistrates for the punishment of evil doers 9. It is the Duty of Magistrates to put most honour upon and give most encouragement and respect to those that live most subject to the will of Christ those being the best friends of Magistrates and the disgracing or wronging of them being in a special way resented by Christ the Supream Magistrate for this is another end of their Office and branch of their Duty that they are for the praise of them that do well Vers 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men The Apostle repeateth in substance his first argument whereby he did presse upon Professors of Christianity subjection to lawfull Magistrates to wit that this was now plainly revealed to be the will of Him who is above all Magistrates and withall he addeth a third That Christians respective carriage toward Magistrates should prove an effectual mean of confuting the calumnies of unreasonable men who being inraged against the Lord's People did represent them as enemies to Civil Government that so they might raise persecution against them Hence Learn 1. It is not so much the fear of hazard for neglect of duty or the apprehension of advantage by the performance of it as the consideration of the will of the Lord which should be the prime and mâ—st prevalent motive of Christians to their duty coâ—â—â—â—ring that his will though never so far above our natural reason and contrary to our natural inclination 〈◊〉 is the rule of Righteousness Rom. 12.2 in our obedience whereof our welfare doth consist Mark 3.35 for the Apostle having suggested this before ver 13. as a motive to this same duty holdeth it forth here again more expresly for so is the will of God 2. Disaffection to Civil Government and Magistracy is an old slander which hath been ordinarily given in against the Godly by wicked men who hate to the death those who by their holy walking do reprove and shame their profanity and therefore labour to engage those in power against them as their enemies Prov. 29.10 for as it was ordinarily charged upon the Servants and People of God of old Jer. 37.13 Ezra 4.12 13. So the Apostle prescribing a way to these Christian Hebrews how to silence such slanders importeth that it was in his time the ordinary tryal of the Godly to whom he writeth That with well doing ye may put to silence c. 3. Although it be fitting sometimes for the Lord's People to use verbal apologies for their own clearing and other lawful means of defence against false aspersions Act. 24.10 c. and 25.8 Yet a holy and christian carriage is the most powerful mean though it be more seldom made use of than any to confute the calumnies of wicked men and to bind up their mouthes were they never so enraged from speaking against the Godly for the Apostle having recommended this mean for this end before ver 12. prescribeth it here again importing the fitnesse of it for the end for which he presseth it and likewise some unwillingness in people to make use of it That with well doing ye may put to silence in which word there is a metaphor taken from the putting of a musle upon the mouth of some wild beast or mad-dog such as the malicious slanderers of God's People are the ignorance of foolish men 4. The ground of wicked mens malice which vents it self against the Godly in slanders and in mis-representations of them especially to men in power is that they are grosly ignorant to wit of the terror of that God who resents the least wrong done to his Servants as done to himself Zech. 2.8 and of the due subordination of men in Authority to Him by reason whereof His People may disobey their sinful commands without any wrong to their Office or disrespect to their Persons Act. 4.19 for here the Apostle leads the Lord's People to take the malicious calumnies of wicked men for the language of their ignorance that so they might rather pity and pray for them than study to requite them as their Lord did upon the same consideration Luke 23.34 while he thus directs with well doing put to silence the ignorance of foolish men 5. They who imploy their wit to make the Lord's People odious and bring them under hazard from those that are in power over them although they may have as much use of it as may get them the car and favour of them that are in power and may prevail by their calumnies to bring trouble upon the Godly Yet are they really and in Gods esteem mad and demented as the word here signifieth seing by their so doing they run the hazard of the wrath of Him who is a jealous and a terrible God against his Peoples enemies Isa 49.14 17. for the Apostle's scope and strain here doth import that malicious slanders of the Godly given-in to those in Authority had such acceptance and weight with them as to occasion the rise of persecution from them against the Godly and yet those who gave in these slanders are here represented by the Spirit of God as ignorant and foolish men Vers 16. As free and not using your liberty for a cloak of maliciousnesse but as the Servants of God The Apostle in answer to an objection which hath been in the hearts of some professors against that subjection which he had prest upon them to Civil Magistrates to wit that their christian liberty did exempt them from it especially those Magistrates being wicked and pagans bringeth in a fourth argument to presse the same The sum whereof is That however Believers be brought by Jesus Christ to a state of true and spiritual freedom Yet the Lord doth not allow them to make their christian liberty a pretence or vail to cover any wickednesse and consequently not that wickedesse of despising and rejecting his Ordinance of Magistracy but on the contrary doth enjoyn them all to use their liberty purchased by Christ wholly as an engagement and motive to his service Hence Learn 1. Believers in Jesus Christ are by him advanced to a state of true liberty and freedom which doth not consist in a liberty to sin against God which is Satans slavery 2 Tim. 2.26 nor in freedom from the sweet yoke of his service whether it be in attending his Ordinances to which he hath tied us till his second coming Mat.
28.19 20. 1 Cor. 11.26 or the duties we owe to others of his People Gal. 5.13 But it doth consist in our freedom from the Law as a Covenant of works by which we are not to seek Justification or Salvation Gal. 3.18 Rom. 3.21 22. we are free from the guilt of sin Tit. 2.14 from the dominion thereof Rom. 6.22 and the curse due thereunto Rom. 8.1 2. and from the yoke of Mosaical Ceremonies Gal. 5.1 and especially in this we are free that we are honoured and enabled to do God acceptable service Psa 119.45 In all which respects Believers are presupposed truly free according to the Apostle's concession here As free 2. Even the Redeemed Ones by Christ have as much corruption remaining unmortified in their hearts after Regeneration as makes them in hazard not only to commit wickednesse and excuse the same but to make the priviledges they have through Christ and particularly their christian liberty a cloak to hide it as if sin were no sin in them or as if Christ had purchased to them liberty to sin for so much is imported in the Apostle's disswading Christians here not only from refusing subjection to Magistrates but from defending the same and using their liberty as a cloak of that wickednesse As free and not using your liberty for a cloak of maliciousnesse 3. When Christians shake off any duty prest in the Moral Law under a pretence that their christian liberty gives them warrant so to do they are then come to such a height of wickednesse as hath much of malice in it especially against any that would oppose them in that course and such as will spread to more and more wickednesse for the Apostle sets forth here Christians defending their exemption from obedience to Magistrates with the pretext of their christian liberty by such a word as doth comprehend in the signification of it all wickednesse and points especially at that particular sin of malice or envie Not using your liberty for a cloak of maliciousnesse 4. These iniquities which are unjustly charged upon all the Godly by wicked men may be justly charged by the Godly themselves upon their own hearts as inclinable to those iniquities which do break forth in some for the Apostle having in the former Verse called them ignorant and foolish men who did slander all Professors of Christianity as enemies to Magistracy doth here warn all to beware to make their christian liberty a cloak of it while he saith Not using your liberty as a cloak of maliciousnesse 5. The right use which Believers ought to make of that liberty which Christ hath purchased for them is to be thereby the more strictly engaged to his service our serving of Him being a great part of true christian liberty Psal 119.45 and one great end of God's giving a Redeemer for us Luke 1.74 for here the Apostle discovers wherein the right use of christian liberty did consist to wit that Christians who are truly free should carry themselves as the servants of God Vers 17. Honour all men Love the Brotherhood Fear God Honour the King The fifth argument whereby the Apostle presseth upon all Christians due subjection to Civil Magistrates is taken from the necessary connexion that is betwixt this and other unquestionable duties of which the Apostle giveth three instances every one whereof doth in some sort infer the equity of this duty which was questioned by some of them The first is That some respect is due to all men and therefore much more to Magistrates The second is That christian society should be very dear to all the Lord's People and consequently they ought to respect Magistrates under whose power and protection they do enjoy the same The third is That they should stand in aw to offend God and therefore should give that honour to Magistrates which he had so straitly enjoyned by the Apostle before and here presseth again in the close of this Verse Hence Learn 1. While the Ministers of Christ are earnestly pressing some one special duty upon the Lord's People they ought also joyntly to press such other duties as are to be joyned therewith in their practice and may be helpfull toward the performance of that lest by insisting much in the pressing of one duty without mentioning of others which ought to be carried along therewith the Lord's People may receive such impression of the necessity of that one as may make them forgetful of others not only equally necessary with that one but also subservient toward the performance of it for while the Apostle is earnestly pressing subjection to Magistrates by many reasons he intermixeth a bundle of other duties which are necessary to be joyned in practice with that and being made conscience of will fit them for the performance of it Honour all men Love the Brotherhood Fear God And so Honour the King 2. It is a prevailing way of dealing with the Lord's People which Christ's Ministers should study to bear in upon them duties more questionable against which they may have some prejudice as necessary concommitants or effects of other duties which they do lesse question and will more easily subject themselves unto that from the acknowledged equity of the one they may be brought to yeeld to the other which hath necessary connexion therewith even as it is a most convincing way of reasoning upon any subject to make use of premises easily assented to for gaining assent to some questionable conclusion which is the Apostle's way here for while he presseth the duty of subjection to Civil Magistrates from which some Professors of Christianity did apprehend themselves exempted by their christian liberty he presseth upon them such other unquestionable duties as did infer that subjection by the force of good consequence if they found themselves bound to honour all men to love the Brotherhood to fear God then they could not but find themselves bound also to honour the King 3. Although there be some so grosly and avowedly wicked that they ought to be contemned and esteemed vile by the Lord's People in comparison of others Psal 15.4 Yet there is no man to whom the Children of the Lord do not owe some respect considering that all men do partake of some excellency from God Act. 17.25 c. and carry some resemblance of his Image Jam. 3 9. and that the best may know more to be loathed in themselves than they can do in the worst Philip. 2.3 and that the worst for ought we know may be within the compasse of God's election 1 Cor. 7.16 for which causes we ought to give them some signs of our respect that so we may keep our selves in the better capacity of doing good to their souls Honour all men 4. It is not only the duty of every Christian to give a special measure of love and respect to the persons of other Christians beyond what they give to any other men Psal 16.3 and to evidence the same by their sympathy with and supply of one
another under their necessities Gal. 6.10 But also to love the society one of another both in the exercise of publick Ordinances to which Christ hath promised his special presence Mat. 18.20 and in the more private duties of mutual edification which are very pleasant to the Lord Mal. 3.16 and profitable to themselves Heb. 3.12 13. for the Apostle having exhorted to honour all men subjoyneth this as a further degree of respect not only to the Saints themselves But as the word signifies to their society Love the Brotherhood 5. It should be the great care of the Children of God to carry along in the discharge of every duty the fear of God in their hearts which is a frame of spirit that he worketh in all that are in Covenant with him Jer. 32.40 whereby they hate every known sin Prov. 8.13 and in obedience to him aim at every commanded duty especially those of their particular relations 2 Chron. 19.7 and is entertained by the believing consideration of the terror of the Lord Psa 119.119 120. his excellency Job 13.11 his goodness Hos 3.5 and his pronenesse to pardon sin Psal 130.4 All which is comprehended under this duty which seasoneth all the rest here pressed Fear God 6. There is a special measure of honour and respect due by the Lords People unto those whom God hath set in Lawfull Authority over them beyond what is due to any others on earth by reason of their place wherein they resemble the Majesty of God to his People Psal 82.6 for the Apostle having exhorted in the beginning of this Verse to honour all men as if that honour which is due to all were not sufficient for Magistrates he closeth the Verse with this Honour the King 7. The Lord's People are so to honour Magistrates as that they forget not the fear of the Lord and the duties comprehended under it in the first place without which no duty can be faithfully discharged to any man Luke 18.2 for this is not only the order of the words here but of the purpose it self Fear God Honour the King 8. These duties against which the hearts of the Godly have some prejudice and the neglect whereof proveth most offensive to the profane had need to be frequently and earnestly prest upon the Lord's People for this duty was unpleasant to many Professors and the profane apprehending it to be so to all were incensed against Christians Therefore the Apostle having pressed it before ver 14. reneweth his exhortation to it here again Honour the King Vers 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward The second exhortation to the study of holinesse for shewing forth the praises of God is directed to Christian Servants in which rank the greatest number of Believers then were who seem to have been in hazard under pretence of their christian liberty not only to shake off subjection to Magistrates as was shewen before but to their particular Masters the most part whereof were also at that time Heathens unto whom the Apostle presseth Christian Servants to give subjection and obedience with all fear to wit of offending God or their Masters and that not only to the better and more equitable sort of them but even to the more austere and inhumane Hence Learn 1. As the Children of the Lord in the meanest and hardest condition wherein his providence doth cast them may be instrumentall in bringing some glory to Him So He is especially glorified by them in their conscionable discharge of the particular duties of that relation wherein they are fixed for the Apostle having shewen the end of all Believers priviledges to be that they might shew forth the praises of God ver 9. holdeth forth this to persecuted Christian Servants as one principal way of shewing forth His praises Servants be subject to your Masters 2. One wrong principle being admitted in the minds of Christians concerning the matters of God may be the occasion and rise of manifold disorders in their practice for it is clear from the former purpose that the mistake of Christians concerning the nature of their christian liberty did make them apprehend themselves exempted from subjection to Magistracy and by this exhortation immediatly subjoyned compared with 1 Cor. 7.20 21 22. it doth appear that the same mistake hath prevailed to make Servants apprehend exemption from subjection to their Heathen Masters which makes the Apostle find it necessary to presse them to this duty Servants be subject to your Masters 3. Although there be some of the great ones of the earth given by the Father to Christ the Mediator who will therefore receive Him and subject themselves to Him Psal 72.10 Yet the most part of His Subjects and Servants are of the poorest and meanest in the world whom He chooses to commend the freedom of His grace and the condescendency of His love which often lights upon the Servant and passeth by the Master for it would seem there hath not been many Magistrates or Masters in those Nations where these believing Hebrews to whom the Apostle writes were scattered who have been fit to be spoken to which makes the Apostle omit them and speak to their Subjects in the former words and to their Servants here Servants be subject to your Masters 4. Christian liberty doth not exempt Christian Servants from subjection to their Masters though they were Heathens but doth consist with obeying all their lawful commands heartily and as service to God Col. 3.22 23. in giving due respect to their persons as being placed above them as the word here signifieth for this is here prest upon the chosen Generation and such as were truly free by Jesus Christ Servants be subject to your Masters 5. Not only the immediate acts of God's Worship and Service should be gone about with much fear and reverence to Him in the heart Psal 2.11 but even these outward duties which we owe to men should be seasoned therewith that so Christians even while they are employed in most common duties may be in the fear of the Lord all the day long Prov. 23.17 for this is the qualification of that subjection which Christian Servants owe to their Masters Be subject with all fear 6. It may be the lot of the Lords dearest People not only to be in the rank of Servants which is a part of their likeness to their Lord for His outward state in the flesh Philip. 2.7 but likewise to be by divine providence put to serve Heathens and the worst of Heathens that so the Lord may make them instrumental to do good to some of these 2 King 5.2 3. or convince them that God is with their Servants Gen. 31.44 for here the Apostle suppones some of the chosen Generation and the peculiar People to be Servants to Heathens and to froward and perverse Heathens 7. Although all that are without the saving knowledge of God in Christ be in a like damnable
sinfull motions in Christ yet He took that course which He knew would be most effectual to prevent them in his Followers whom He would have to follow his steps in this as a mean to keep them down When he was reviled he reviled not again c. but committed himself to Him that judgeth righteously Vers 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed The Apostle repeateth and enlargeth his fourth argument it being the sweetest and strongest of all the rest to presse patient suffering for well-doing to wit That since Christ hath born the weight of our sins by enduring the wrath due to us for them in his own Person upon the crosse how patiently should his Redeemed Ones bear light afflictions for his sake And withal he adds some further arguments to presse the same point taken from the sweet ends of Christ's death and the advantages Believers have thereby The ninth in number is That the very end of Christ's death being to purchase vertue for the slaying of sin in his own and for quickning them to the duties of holinesse it doth become all his Redeemed Ones to follow their duty without desire of revenge upon those who put them to suffer wrongfully The tenth is That seing the Redeemed by Christ have spiritual and eternal health and welfare by vertue of those wounds which he received from God and men for them therefore they ought not to take in evil part wounds and stripes from men for following their duty to him Hence Learn 1. Christ's suffering in the room of the Redeemed is a subject that they should not soon weary to think and speak of it being to them a ground of much patience and comfort under their sufferings to consider that God cannot now be avenging himself upon them for their sins who are fled to Christ nor taking satisfaction to his justice at their hands he having received it already from Christ Therefore the Apostle having held forth Christ's sufferings ver 21. as an argument to constancy in duty notwithstanding of persecution from men he loveth to come over the same argument here again Who his own self bare our sins c. 2. The sufferings of Christ were not only exemplary that we might have a copy how to carry our selves right under our sufferings but they were expiatory of our sins and satisfactory for them to the Fathers justice for after the Apostle had set forth Christ in the former words as casting us a copy of the right way of suffering lest any should think that to be his greatest design in suffering he addeth this Who his own self bare our sins in his own body 3. Jesus Christ our Mediatour who was altogether free of any guiltiness inherent in himself as was cleared from vers 22. had all the sins of the Elect upon him by imputation and was handled by divine justice as if he had been guilty of them all as is imported in this expression He bare our sins which frequently in Scripture signifies to bear the punishment of sin See Lev. 20.17 20. Ezek. 23.49 4. As sin is to a waking conscience one of the heaviest burdens that ever was felt Psal 38.4 So Jesus Christ hath by his satisfaction upon the crosse lifted up as the word here signifieth that weight from off the conscience of those who feel as much of it as chases them to him for ease so as it shall never presse any such down to hell or to despair for the Apostle speaketh of his own sins and the sins of other penitent and believing sinners as a weight that none but Christ was able to lift and which he hath lifted up and born Who his own self bare our sins 5. That the second Person of the blessed Trinity might be fit to bear our sins he behoved to be incarnate and to take on a true body not borrowed or assumed for a time but a body of his own which with his soul being personally united to his Godhead he will keep for ever and ever that his conversing in Heaven with his Creatures that have bodies may be the more sweet for he bare our sins in his own body 6. Although the principal part of Christ's sufferings for us was in his soul Isa 53.10 Mat. 26.38 Yet he is said to bear our sins in his body not only because that is an ordinary designation of the whole Person consisting of soul and body but because it is most wonderful that ever the Son of God should have assumed so frothy a being as a body of flesh because his bodily sufferings did visibly represent his love to sinners and the desert of sin and because his soul suffered only while it was in his body before his death therefore the Apostle saith He bare our sins in his body 7. Our Mediatour behoved to be put to a painfull lingering and shamefull death because he was in the room of many who deserve such kind of deaths even by humane Laws that he might the better illustrate the terror of God against sin and might take the sting out of such kind of deaths to any of his own who should endure the like for his sake for these causes he bare our sins in his own body on the tree to wit of the crosse 8. That which doth most heighten our esteem of Christ's love in giving himself to die for us and most strongly oblige us not to spare our persons for him is the consideration of the excellency of his Person and of our unworthinesse for whom he suffered both which the Apostle leads Believers unto here while he doth so often mention him and us Who his own self bare our sins in his own body on the tree that we c. 9. Till the merit of Christ's death be applied by Faith to the hearts of sinners they are alive to sin being active and delighting in the commission thereof they are dead to righteousnesse being no lesse impotent for any spiritual act or holy performance than dead men are for the actions of the living as is supponed in this That Christ's death was for these ends that we being dead to sin might live to righteousnesse 10. Christ's intention in dying for sinners which he doth in some measure gain in all his Redeemed Ones in this life and will fully attain in the other was That the love of sin in their hearts might by the vertue purchased with his bloud be so weakened that they might have no more pleasure in the commission of it than dead men have in the delights of the living and that their hearts might be quickened with spiritual life for holy performances and they might live eternally praising their Redeemer for that righteousnesse of his bestowed upon them whereby they are justified sanctified and saved for these two are here made the great ends of Christ's death that we being dead to wit being made
the same hazard Therefore the Apostle presseth the duty of Women to their Husbands by such an expression as imports a like strictnesse of tye upon them to their duty as was upon those mentioned in the last part of the former Chapter Likewise ye wives be subject c. 4. The wickednesse and disobedience to the Gospel of any married person however it may draw themselves under the curse of God Yet it doth neither loose the relation nor exempt the other party from their duty excepting in the case of Adultery and lawful divorce thereupon Mat. 5.32 or wilful desertion 1 Cor. 7.15 but doth rather tye the better party the more strictly to a conscionable discharge of that duty for the conviction or gaining of the other party for though the Apostle here doth suppone Husbands some of them at least to be disobedient to the Word Yet he presseth upon their Wives dutifulness to them as to their own Hubands Be in subjection to your own husbands that if any obey not the Word c. 5. Although the publick Ministery of the Word be the ordinary and principal mean of sinners conversion to the Lord Rom. 10.15 17. Yet the Lord may and sometimes doth make use of the pains of private Christians for that effect for it is supponed that they who obey not the Word may be won to obey it by the conversation of their wives 6. Although the Children of the Lord be bound to deal with the unconverted or profane among whom they live by discourse and conference commending Christ to them and pointing out the way of attaining acquaintance and communion with him Joh. 4.29 30. Philip. 2.15 16. Yet it is mainly a conversation suitable to the Word that God useth to blesse for gaining of such to fall in love with Religion without which the best discourses will rather harden folk in sin than reclaim them from their sinful wayes Therefore the Apostle here presseth practical duties upon Christian Women as the best way to gain their unbelieving Husbands That if any obey not the Word they may be won by the conversation of the wives while they behold your chast conversation c. 7. The Lord's People ought not to quit their hopes of the conversion of those who have not hitherto been perswaded by the Word to follow the directions thereof neither yet do believe the Truths revealed in it But they ought to continue their pains toward those with whom the publick Ministery doth not prevail for even to these Husbands whom the Apostle supponeth to be unbelievers disobedient to the Word and such as will not be perswaded thereby as the word here signifieth he pleads for duty from their Wives in hopes of gaining them thereby That if any obey not the Word they may without the Word be won by the conversation of the wives 8. The winning of a sinner to Jesus Christ is an imployment full of gain and advantage as the word here translated to be won signifieth both to the sinner it self who is thereby made partaker of the true riches Jam. 2.5 and to those who are instrumental in that work in regard of the comfort they may have from them Philip. 4.1 and the reward they shall have from God Dan. 12.3 and therefore it ought to be mannaged with a great deal of spiritual policy and skill as the same word also signifieth That if any obey not the Word c. they may be won 9. There is no part of a Christians conversation so prevalent to gain on-lookers to fall in love with Religion as that wherein the duties which we owe to others in the relation we have to them doth shine for these two chastity which in the peculiar signification of it is one main duty of the Wife in reference to her Husband and fear signifying reverence to a superiour Rom. 13.7 are the qualities of a christian conversation which the Spirit of God here condescends upon as most prevalent for gaining unbelievers to fall in love with Religion They may be won while they behold your chast conversation coupled with fear 10. Carnal men do very accurately pry into all the secrets of the practice of those that are religious which though it be done by them that they may find occasion against the Godly Psal 56.6 who should therefore be the more circumspect Psal 39.1 and the more earnest for God's teaching Psal 27.11 Yet the Lord may make use of it contrary to their intention to be a mean of much good to their souls for the word which the Apostle uses here while they behold signifieth very accurately to pry into and seriously to consider a thing upon which the Apostle may be safely conceived to lay some weight for moving Christian Women to the more holy circumspection in their carriage which the Lord might blesse for gaining of their Husbands While they behold your chast conversation 11. There is no true purity or holinesse of conversation which doth not flow from fear of offending God in the heart by which Christians depart from evil in their practice Prov. 16.6 Nor is there any true fear of God in the heart where the conversation is not in some measure holy Jer. 32.40 for though this chastity and fear of Christian Women here spoken of may be taken with a special respect to their Husbands Yet the words are of a larger signification and must necessarily include holinesse of life and fear of offending God in the heart what ever they might suffer from their Husbands the one whereof cannot be separated from the other A chast conversation coupled with fear Vers 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The Apostle giveth here two further directions to believing Women for attaining to such a conversation as through the Lord's blessing might prove a mean of gaining their unbelieving Husbands The one is negative that they should not be too curious and superfluous in trimming their outward man The other is positive that their great pains should be to have their inward man adorned with the grace of God especially meeknesse and peaceablenesse of spirit in reference to their Husbands and the Lord's dispensation in tying them to such men and to a crosse with them which last he presseth by two arguments The first is that this was an ornament that would not wax old as others do The second is that it is in very high esteem with the Lord and therefore as they desired to gain their husbands by their outward carriage their great care should be to attain to a right frame of spirit within Hence Learn 1. Even the Children of the Lord are in hazard to offend Him and others in the matter of their apparrel while they labour not
another Fifthly that they should shew themselves courteous in their carriage and easie to be conversed with ver 8. Sixthly that they should not study to requite mutual injuries But seventhly rather seek the happinesse of them that wrong them All which especially the last two the Apostle presseth by this reason that they were all called to inherit one common blessednesse From ver 8. Learn 1. Although compleat onenesse of judgment cannot be expected among the Lord's People whilest knowledge is imperfect in all 1 Cor. 13.9 and dispensed in different measures Rom. 12.6 Yet it ought to be the sincere endeavour of every one so to drink-in the knowledge of all saving and necessary Truths themselves and to imploy their power according to their calling to make all others do the same that they may be so far as is possible as if one and the same mind were in them all as the word here signifieth which is in some good measure attained when Christians do agree in all saving and fundamental Truths and when their prime projects and designs as the word also signifieth do meet in one to wit the advancement of the glory of Jesus Christ without which unity of judgment there doth ordinarily follow among the Lord's People alienation of affection Gal. 4.15 16. and a losse of the consolations of Christ's Spirit which uses to be given through their communion among themselves Philip. 2.1 2. for this is it which the Apostle here expresly presseth Finally be all of one mind 2. Every one of the Children of the Lord ought to be so affected with the condition of another as if it were their own mourning with and for one another in affliction as if they were afflicted with them Heb. 13.3 rejoycing in and praising for their welfare as if they were in their case Rom. 12.15 considering that they are all members of one body 1 Cor. 12.26 and that this sympathizing frame of spirit is a special part of our conformity to Jesus Christ Heb. 4.15 for this is the second duty here pressed having compassion one of another 3. Whatever differences for worldly respects or measures of spiritual gifts there may be among the Children of the Lord there should be notwithstanding such affection and love in the most eminent and strongest toward the meanest and weakest as is among Brethren they being all Children of one Father Joh. 1.12 and the weakest owned by Christ as his Brethren Heb. 2.11 and co-heirs not only with the strongest but with Jesus Christ himself of everlasting blessednesse Rom. 8.17 and therefore that measure of affection which may be found among men without the Church who have not put off humanity is not sufficient for one of the Lord's People toward another for this is the third duty here pressed Love as Brethren 4. There can neither be unity sympathy nor brotherly love among the Lord's People unlesse they have hearts to pity the infirmities one of another and some prouenesse of spirit to do good to others even when they deserve the contrary at their hands for this word whereby the Apostle presseth the fourth duty is often used to signifie Christ's compassion to his own which is manifested in bestowing favours notwithstanding of provocations and signifieth such a tender-heartednesse as is evidenced by forgiving of wrongs Eph. 4.32 be pitiful 5. They that would keep up a sweet and profitable society with others of the Lord's People must shew themselves affable and pleasant in their carriage towards them studying to speak and do so far as they may with a good conscience what may be acceptable and engaging of their affections to them for this duty which is the last in the eight Verse as also all the former may be taken in reference to the keeping up of society with others be courteous From ver 9. Learn 1. Even those who have attained to such a carriage as ought in all reason to be lovely and honoured by all with whom they converse may notwithstanding resolve to meet with much hard usage and many slanders for the Apostle presseth here patience in the sixth place importing that they who had attained to all the former sive would notwithstanding have ado with their patience Not rendring evil for evil or railing for railing 2. The Children of the Lord may resolve not only to meet with hard usage and bitter language from the profane or those that are without but even from their fellow-Professors whether Hypocrites who will still be maligning the sincere Gal. 4.29 or even truly gracious whose corruptions oppose grace in others Job 16.20 for this last grace of patience prest in the beginning of the eight Verse cannot well be taken in reference to other persons than these in reference to whom the exercise of the former graces or duties were pressed which do clearly relate to other Professors and therefore this imports that they might be tried both with evil deeds and words from such while the Apostle thus dehorteth Not rendring evil for evil or railing for railing 3. However the best of the Children of the Lord are prone to study revenge and requital of private injuries as is supponed in this disswasive Yet must they not allow themselves in so doing as they love their own and others peace and desire to eschew the displeasure of God for usurping his place Rom. 12.19 Prov. 23.2 Not rendring evil for evil or railing for railing 4. So far should the Lord's People be from the study of private revenge and retaliation of wrongs done by one of them against another that by the contrary the greatest personal wrong by word or deed should not hinder one of them to procure the bestowing of blessings if they be able upon another to commend in them what they can discern to be praise-worthy or to pray for their true blessednesse which is a special draught of the Image of the Lord Mat. 5.44 45. All which is in the signification of this word whereby the Apostle expresseth the duty opposite to rendring evil for evil or railing for railing but contrariwise blessing 5. The consideration of that everlasting blessednesse which consisteth in the clear vision and full fruition of God in Christ through the Spirit and which sinners who are naturally under the curse are called to possesse as their free-gifted inheritance as the word here translated to inherit signifies should comfort the hearts of Believers against the worst usage and vilest reproaches of men which will be sufficiently made up when they come to possess that blessedness the thoughts wherof should take them off from all study of revenge toward those who may be heirs with them of the same inheritance and who could never wrong them so far as they have wronged the Lord who hath graciously called them to possess that free-gifted inheritance for this is here proposed by the Apostle as an argument to patience under wrongs and a disswasive from revenge among the Lord's people for even hereunto were ye called that ye should
a time even after frequency and importunity in that duty 2 Cor. 12.8 Yea and to their sense may seem to be mis-regarded by the Lord Psal 22.2 Yet their requests have alwayes a favourable acceptance with Him in so far as He delights to hear them Prov. 15.8 Cant. 2.14 and during the delay is preparing them for a good answer Psal 10.17 Isa 30.18 19. Providing they be praying for things agreeable to His will 1 Joh. 5.14 not to gratifie their lusts Jam. 4.3 but for his glory and building their confidence of acceptance upon Christ's merits and intercession Joh. 14.13 for this must be some special notice he takes of their prayers since he hears also the prayers of the wicked though with detestation Prov. 28.9 His ears are open to their prayers 3. Only those who in the sense of their own unrighteousnesse are fled to the righteousnesse of Christ that so their persons may be accepted with God and have obtained grace to be sincere students of true holinesse may lay claim to these priviledges the Lord 's favourable providence exercised about them for good and his acceptance of their prayers for the eyes of the Lord are over the righteous and his ears are open to their prayers 4. That which makes the life of Believers a life indeed and their dayes good dayes to them in the midst of many troubles is this favourable providence of God watching over them for their good and his gracious acceptance of their prayers through his Son for these priviledges are brought in to clear wherein that life and those good days spoken of in the former words do stand even in this that the eyes of the Lord are over the righteous and his ears are open to their prayers 5. However the Lord may long spare wicked men in their sinful courses from which indulgency of his they take occasion to do more and more wickedly Eccles 8.11 Yet His constant purpose is to destroy all of them who make a constant trade of provoking Him Psal 68.21 and that without any battel or reluctancy in their heart Ezek. 11.21 and at last He will imploy his power and terror for their ruine as is imported in this The face of the Lord is against them that do evil 6. It is both lawful and necessary for the Lord's People to encourage their own hearts in the duties of holinesse by the consideration of that sweetnesse which the Lord useth to let out to them while they hold that way and to deter their hearts from those sins whereunto they do strongly incline by the consideration of the hazard abiding them that continue in sin for both the gain of godlinesse and the hazard of sinful courses is here proposed to be considered by them for these ends for the eyes of the Lord are over the righteous c. But the face of the Lord is against them that do evil Vers 13. And who is he that will harm you if ye be followers of that which is good Followeth the last part of the Chapter which is full of encouragement against sufferings and motives to the duties of holinesse notwithstanding thereof together with several directions for attaining to a right carriage under the same The first encouragement is That the following of duty notwithstanding of suffering would prove the best way of any to eschew the hurt of all trouble from wicked men with whom the Lord would assuredly reckon for molesting of his People while they were following their duty to him Hence Learn 1. Although the Godly may expect the hardest usage in following their duty that wicked men can devise or inflict upon them Heb. 11.34 Yet properly there can be no harm or evil done unto them in regard the nature of all afflictions especially for well-doing is charged to them Rom. 8.28 their persecutors cannot at all reach their better part Luke 12.4 and all their losses by suffering for Truth are more than sufficiently made up to them Mat. 19.29 for this question may be safely conceived to have the force of a denial None shall be able to harm you if ye be followers of that which is good 2. The best way to eschew at least to mitigate trouble even from wicked men is close adherance to that which is right in the sight of God not because wicked men favour the way of well-doing but because the Lord doth sometimes allay their fury against those that follow it by putting convictions upon their conscience of the equity of the cause which they persecute 1 Sam. 24.17 c. and doth sometimes work in their heart some reverence toward it and them that follow it Mark 6.20 for here the Apostle mentioneth the following of that which is good as the best way of eschewing trouble from wicked men who would be glad to see the miscarriage of the Godly that they might thence have occasion to trouble them And who is he that will harm you if ye be followers of that which is good 3. Whoever shal enterprise to harm or evil intreat as the word here signifieth the Children of the Lord for their dutifulnesse to him the Lord shall enquire after them he shall find them out and reckon with them be who they will for this question may be taken for the Lord's chalenge of them and his enquiry for them to judge them Who is he that will harm you 4. The Children of the Lord are not only to go about their duty in obedience to his Commands but likewise in imitation both of Christ himself as their prime patern Eph. 5.1 and of the rest of his Saints who have walked in that way before them Heb. 6.11 for this is the description of those to whom this encouragement is given that they are followers or as the word is imitators of that which is good Vers 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled The second encouragement to constancy in duty notwithstanding of sufferings is That if Christians be put to suffer for adhering to the way of free justification by Christ's imputed righteousnesse which legalists did then persecute or for any duty of holinesse which Libertines opposed those sufferings should evidence and promote their true blessednesse from which encouragements the Apostle doth infer in the following words several directions for attaining to a right carriage under suffering whereof the first is in this verse to wit That they should labour to banish the fear of what flesh could do unto them and not suffer their hearts to be terrified or perturbed by the terror or hard usage of wicked men while they suffered for so honourable a cause Hence Learn 1. Were the cause which the Lord's People maintain never 〈◊〉 â—ood and their carriage in following of it never so innocent it is in vain for them to dream of exemption from trouble at the hands of wicked men who are oftentimes the more incensed against them that their â—ause be
of their union with Him who suffered for them certified of the mortification of sin Rom. 6.6 and so encouraged in the battel against it and by His love manifested in his suffering powerfully constrained never to take pleasure in that which put Him to so much pain and doth so much grieve his holy Spirit 2 Cor. 5.14 15. Therefore the Apostle speaketh of their câ—asing from sin as a thing already done in regard of the certainty of it and their obligation to it it being ordinary in Scripture to affirm the duty of Believers as already done by them thereby to assure them that it shall be done and to oblige them the more strongly to the study of it Col 3.9 10. He that hath suffered in the flesh hath ceased from sin Vers 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God In this Verse the Apostle expresseth the end of Christ's sufferings and of Believers interest therein the attaining whereof should be their constant aim to wit that no more of their time in this mortal state should be spent in the service of those lusts whereunto corrupt nature leadeth unregenerate men but that their life and time should be wholly spent in conforming themselves to the will of God who gave Christ to suffer for them whereby it appears that the ceasing from sin spoken of in the former Verse must be understood of the Believers obligation to the study of mortification of it and of Christ's undertaking to make him cease from it as the original word there used signifieth Hence Learn 1. Whoever believes that Christ hath suffered for them should think themselves thereby obliged not to give the least part of their life or time in the flesh to the service of their lusts or to take the least part thereof from obedience to the will of God but to imploy the same intirely and wholly in the mortifying of sin wherein they should have no more pleasure than if they were dead men and in conforming themselves to the will of God in doing and suffering which should be the great businesse of their life considering that their time is short and their strength while they are in frail flesh but small which is here insinuated as a reason of this truth for this the Apostle makes the end of the Believers union with suffering-Christ and the use that he should make of this priviledge that Christ hath suffered for him and that he is esteemed to have suffered in Christ to wit that be no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 2. Christians cannot but be slaves to their own unmortified corruptions and servants to the lusts one of another making it their very trade of life so to do until they do by faith arm themselves with the consideration of Christ's undertaking to deliver them from that servitude and of his purchasing vertue by his death for that effect for while the Apostle exhorteth them thus to arm themselves that they might no longer live to the lusts of men he doth clearly import that before their so doing they had been slaves and until they did so they could not but live the rest of their time in the flesh to the lusts of men 3. Then it is made clear to the Believer that Christ hath suffered for him and that he is reckoned to have satisfied God's justice in Christ his Cautioner when by faith he draweth vertue from Christ to make him aim at the mortifying of his corruptions and at conformity to the revealed will of God in heart and practice for this may be looked upon as the clear mark of those who may conclude that Christ hath suffered for them in the flesh and who are esteemed to have suffered in him that they have now ceased from sin and do live no longer to the lusts of men but to the will of God Vers 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts and excess of wine revellings banquettings and abominable idolatries The second argument whereby the Apostle presseth upon Believers the study of holinesse especially that part of it which consists in the mortifying of sin is That they had given too much of their time already to the service of their lusts wallowing themselves in all sorts of vilenesse against both Tables of the Law after the manner of the Heathens among whom they were scattered whereof the Apostle giveth here some instances Thâ— first is Lasciviousness whereby is meaned such open vilenesse and wantonnesse in sin as is contrary to common honesty The second he calleth Lusts which signifieth those strong and burning desires which are in unrenewed hearts after more and more wickednesse especially their sinfull pleasures The third fourth and fifth point out their excesse in drinking and belly chear with their shamelesse and unseemly carriage while they keeped up a sinful society together And the last is their idolatry or false-worship in a special way detestable to God In all which steps and others of that kind they having too long walked already they ought therefore now to think it more than time to break off that course and to consecrate the remnant of their time to the study of holinesse for His honour whom they had formerly so much dishonoured Hence Learn 1. Whenever the Lord makes a gracious change upon the hearts of sinners they will be so far from putting off and delaying the forsaking of their sins till afterward that they will with grief look back upon the time they have already given way to them as very long and too long to have been imployed that way so that they who mind to live any longer in the course of their sins have no ground to think that they have yet met with the power of converting grace seing they say in substance that they have not yet taken time enough to dishonour God and destroy their own soul for this is the sad language of every real Convert The time past of our life may suffice us to have wrought the will of the Gentiles 2. The longer that sinners have continued in the course of their sins and the greater height of wickednesse they have been at before their conversion the more eagerly should they set about the mortifying of sin and the more assiduous and serious should they be in the study of holinesse after their conversion that so they may so far as they can restore the Lord to his honour 1 Cor. 15.9 10. reclaim if it be possible some of those whom formerly they have hardened in their sin Gal. 1.11 and get their own hearts loosed from the love of those sins which long continuance and custom have deeply rooted in them Jer. 13.23 for the Apostle makes this a reason why Believers should give no part of their life or time to
and will not spare to spend their bodies and spirits and wast their means in the service of their lusts and cannot be satisfied with any that will not do the like as is imported in the signification of these words They think iâ— strange that ye run not with them to the same excesse of riot 4. Profane men cannot abide that the Godly should be in credit and reputation beside them partly because of their natural enmity against them Gal. 4.29 and partly because their way is a shame and reproof to theirs as Christ's was to his enemies Joh. 7.7 therfore they devise and spread false calumnies to hurt the credit as the word here signifies of the Godly speaking evil of you 5. Even the Godly are so little mortified to their credit before the world and do so little prize esteem with God and his People that the mockery and slanders even of profane men are ready to prove great discouragement to them in the wayes of the Lord for the Spirit of God finds it necessary here to guard against this discouragement by discovering of it and threatning the slanderers They think strange that ye run not with them c. speaking evil of you who shall give account c. 6. Although the saving grace of Christ doth not loose those upon whom it is vouchsafed from the relations they may have to gracelesse persons nor from the duties of those relations neither yet from fellowship with them in necessary commanded duties 1 Cor. 5.9 10. and 7.12 13. 1 Sam. 11.6 7. 2 Cor. 11.20 c. Yet it will make them separate from their sinfull fashions and loath their company in their sinful courses even though they should be wondred at and evil spoken of for so doing for the Apostle importeth clearly that those Converts to whom he speaks would not now keep fellowship with their former companions in their sinfull courses what-ever they might suffer at their hands while he saith They think it strange that ye run not with them to the same excesse of riot 7. Although a long-suffering God may let wicked men have a long time of prospering in their sinful wayes and persecuting of his beloved People yea and may defer his reckoning with them the whole length of their time Yet of necessity they must all of them at last appear before Him as their Judge at the great day when both those of them that have died before that time and such as shall then be found living must be present to give account to Him that judgeth quick and dead 8. The delay of the last reckoning with wicked men is not because the Lord is not ready for that work but because there is yet a number of the Elect to be gathered Rev. 6.11 their faith and patience is to be tried Rev. 14.12 and the wicked to be more ripened for judgment Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account for He is ready to judge the quick and the dead 9. So dear are the Lord's People to Him and so exact is He in his justice that there is not a thought in wicked mens hearts nor a word in their mouthes contrary to Him or his People but He takes notice of it and will exact a strict account thereof from them for here the Spirit of God signifieth His notice-taking of their admiring thoughts of the Godly and their ill speeches of them and assureth His own that for these they shall give account to Him who is ready to judge the quick and the dead 10. Although the Children of the Lord should not desire a wofull day upon the most wicked for any personal injury they have received from them Jer. 17.16 nor rejoyce when it comes upon them because they are their enemies Prov. 24.17 but rather should pray for their conversion and salvation Mat. 5.44 Yet it is both lawful and necessary for the Lord 's suffering People to consider how glorious the Lord will be in his justice upon so many of them as are irrecoverable and without the compasse of his electing love and thereby ought to comfort their hearts against their bitter flanders and other injuries of that kind for this is here given as an encouraging motive to the study of holinesse notwithstanding of any discouragement from such that they shall give account to Him that is ready to judge the quick and the dead Vers 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit The fourth argument to constancy in holinesse notwithstanding of any discouragement from the profane world is That seing the Gospel had been preached to the Saints who are now at their rest for this very end that they being exercised in their external condition with the hard censures and persecution of the profane might have the life of grace promoted in their hearts and so be fitted for life eternal there was therefore no reason why the Lord's People should be discouraged in that way because of such a lot as all the Saints departed had met with Doct. 1. All that believe the Gospel and give up themselves to the obedience of it may resolve to have many hard censures past upon them by those that do not profit by it to be judged by them a deceived and accursed people Joh. 7.47 49. a proud and precise company who will not do as neighbour and others do Mark 7.2 5. to have many false calumnies raised and spread of them Rom. 3.8 and to be condemned to the worst usage that wicked men can bring upon them Jam. 5.6 for this is here set down as the lot of the Saints departed and the consequent of their imbracing the Gospel For for this cause the Gospel was preached to them that are dead that they may be judged according to men in the flesh 2. Although the Gospel of it self tend to the making of peace both with God and amongst those that hear it Rom. 10.14 Luke 19.42 and the Lord doth no wayes approve profane mens censuring or condemning them that imbrace it Luke 10.6 Yet doth the Lord send the Gospel among men for this very end that upon occasion of his Peoples imbracing of it wicked men may vent their natural enmity against Him by their persecuting of His People that so they may be justly punished for that and other of their sins and His own People may be exercised by their opposition for their good which are just and holy ends upon God's part For for this cause was the Gospel preached to them that are dead that they might be judged according to men c. 3. It giveth much encouragement to the Lords People in the way of their duty against all discouragements from the profane to consider first That they are not singular in a suffering lot seing the same hath fallen to the Saints before in whose person God
Apostle supposing love to Christ to be in the hearts of those to whom he writes Chap. 1.8 doth presse this love to others of His People in the next room as that which should have the precedency of any other duty Above all things have fervent charity among your selves 2. They that love Christ should not only entertain love in their own hearts to others of His People what-ever their estate or condition be but should likewise labour to procure and cherish hearty love in and among all the rest of God's People for this direction as it presseth upon every one of the Lord's People love towards one another so it presseth upon every one of them the entertaining and promoting of mutual love among others Have fervent charity among your selves 3. The more hatred and opposition the Children of the Lord meet with from the profane world the more warmnesse of affection should they entertain and expresse towards one another that so the comfort they have in one anothers affection may make up to them the discouragement they have from their wicked enemies for while this People were exposed to many discouragements from the profane as is clear from the former words the Apostle with great earnestnesse presseth them to this as that which would sweeten their sad lot Above all things have fervent charity among your selves 4. It is not enough that the Lord's People keep themselves free of malice and hatred one of another neither yet that they have such a measure of affection toward one another as they ought to have toward all men Tit. 3.2 Yea even their very enemies Mat. 5.44 but they must beware of all cold-rifenesse of affection one toward another and labour for such a hight of love as may keep them alwayes in a bensel to do one another good and such as may not be interrupted by the failings one of another for such a measure of affection is here pressed by the Apostle in these words wherein there is a metaphor from a Bow that is bended Have fervent charity among your selves 5. None of the Children of the Lord have ground to expect such a society of His People to converse with in this life in whom they may not discern many failings and wrongs and those often reiterated both against God and against one another which cannot but mar the benefit and comfort of their society unlesse one of them can pardon and passe-by a multitude of such in others for this argument doth import that there will be among the Saints a multitude of sins to be covered 6. Although the Lord's People ought not to justifie or connive at the faults one of another Lev. 19.17 but with zeal and meeknesse to point them out to them and reprove them Gal. 2.11 which should be much desired and well taken by one of them from another Psal 141.5 Yet where true love is it will not be interrupted by the discerning of these but will cover them by pardoning the wrong done to the person that hath love Eph. 4.32 interceding with God for pardon of the wrong done against Him Jam. 5.16 hiding from the party injuring our knowledge of such wrongs as we may in charity think they will challenge themselves for Prov. 12.23 and all of them so far as may be from the profane Prov. 11.13 who can make no better use of their knowledge of them than to take occasion from them to loath and disgrace Religion 2 Sam. 12.14 Rom. 2.24 and especially by furthering the repentance of the guilty person and their use-making of the bloud of Christ Jam. 5.20 whereby alone sin is covered from God's justice Psal 32.1 2. for the covering of sin here spoken of is not attributed to love as if it could either justifie our selves or others But because it is a grace that pardoneth and hideth wrongs done against them that have it and furthereth others what it can to seek the Lord's forgiving of these wrongs also Love covereth a multitude of sins 7. The consideration of the many wrongs and sinful infirmities that one of the Lord's People may discern in another should be so far from weakening the affections of one of them toward another and so marring their comfortable society that by the contrary it should move them to study the greater fervency of affection that thereby they may cover these infirmities and by their so doing be the liker to their Lord whose love kythes in covering a multitude of sins in every one of His own Eph. 4.32 for it is here brought in as a reason encouraging to the study of fervent charity that thereby they should cover a multitude of sins Vers 9. Use hospitality one to another without grudging The fifth direction is That they should prove the fervency of their love one to another by their kindly entertainment of such Christians as wanted those outward accommodations which others had and this duty the Apostle qualifieth that it ought to be made conscience of without any fretting or male-contentment Hence Learn 1. It may be the lot of the Lord 's dear People to be without house or harbour or any such worldly accommodations of their own and to be put to live upon the charity of others for in such a case are several of the Lord's People here supposed to be while the Apostle commandeth them to use hospitality one towards another 2. The Lord doth not ordinarily bring all of His People in a like hard condition at once but in hardest times useth to keep some of them in a capacity to be helpfull and comfortable to others for while there are some that want lodging and accommodation of their own there are others of His People that have these things to give to such as want them as is supposed in this exhortation Use hospitality one to another 3. Although humane Laws do not bind Christians to the duties of charity nor punish them for the neglect thereof yet the supream Law-giver hath enjoyned these duties as strictly as any other and therefore no question will be as terrible to the neglecters of these duties as of any other duties Mat. 25.44 for this Text is the poors right to a share of the accommodations and society of the rich and the Lords order to the rich for giving the same to the poor Use hospitality one to another 4. Duties of charity to the Lord's People in necessity ought to be done without fretting or male-contentment either at the poor as being burthensom or at God's providence for casting so many objects of charity in our way and consequently they ought to be gone about willingly and pleasantly considering that the Lord esteemeth of them as done to Himself Prov. 19.17 and that He delighteth exceedingly in our chearfull performance of such duties as are expensive to us 2 Cor. 9.7 for thus doth the Apostle qualifie the right manner of performing this duty of hospitality that it be used without grudging Vers 10. As every man hath received the gift even so minister
the same one to another as good stewards of the manifold grace of God The sixth direction which the Apostle inferreth upon the former arguments is That they would mutually communicate all their receipts for the glory of Christ and the good of others and this he presseth by two arguments The one is That what-ever they had was a free-gift flowing from the grace of God The other is That they were not absolute owners but dispensers or stewards of those various gifts and graces of God Hence Learn 1. There are none of the Lord's People but they have received some gifts from Him which being rightly employed may be made forth-coming for His glory and the good of others of His People this is supposed while the Apostle thus exhorts As every man hath received the gift so let him minister the same c. that God in all things may be glorified 2. It hath pleased the Lord to dispense His gifts variously among His People giving to some moe talents and to some fewer Mat. 25.15 and different measures of the same gifts to several persons Rom. 12.3 that all may know all fulnesse is only in Himself Col. 1.19 and that every one may make use of that gift or degree of gift in another which themselves want 1 Cor. 12.21 for this variety of the Lord's dispensing of His gifts is imported in this direction of the Apostle's while he thus exhorts in the beginning of the Verse As every man hath received the gift c. and while he calleth those gifts in the latter part of the Verse the manifold grace of God 3. What-ever gift or talent any of the Lord's People have that may be any way usefull for His glory and the good of others that is a free-gift to them flowing from the undeserved grace of God there being nothing foreseen or found in any that can merit the least good at Gods hand Rom. 11.35 as is clearly held forth in the signification of this word As every man hath received the Gift 4. None of the Lord's People have received any gift from Him for themselves alone but that they may lay forth the same for His glory and the good of others as is imported in this direction As every man hath received the gift so let him minister the same 5. The Children of the Lord have much need of His Spirit that they may discern the gifts they have received and so may know what is freely bestowed upon them 1 Cor. 2.12 that they may neither undervalue their receipts as uselesse and so hide their talents in a napkin nor yet take upon them what they are not able for but may put forth their gifts in their stations for the glory of God and others good suitably to the measure they have received As every man hath received the gift so let him minister the same 6. All our receipts ought to be communicated with much diligence and activity as also with humble condescendency to profit those that are inferiour to us as being in that servants to others for both diligence and condescendency are imported in the signification of this word Let him minister the same 7. The consideration of the freedom of God's grace in bestowing any of His gifts should strongly move all His People heartily to lay out the same for His glory and the good of others for that we may never think upon any of our receipts but as free-gifts and thereby may be moved to communicate the same the Spirit of the Lord hath put such a name upon them here as in the Original signifieth a gift of grace and a gift whereby others may be gratified As every man hath received the gift 8. The Lord's People are not to look upon themselves as owners of any gifts they have so as they may use the same at their pleasure but as dispensators and stewards as the word here signifies who ought to dispose of their receipts according to the mind and direction of the giver of them communicating the same seasonably and with discretion considering the several tempers of the rest of the family to whom they are to give out these gifts and faithfully as those that must give account how they have imployed all that they have received as good stewards use to do All which is imported in the manner of Christians dispensing of their gifts here held forth in a metaphor As good stewards of the manifold grace of God Vers 11. If any man speak let him speak as the oracles of God If any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen The last direction is concerning the right manner of communicating their receipts for which the Apostle giveth two instances The first is anent the communication of things spiritual which are to be communicated by word and for that he exhorteth that it be done whether by publick Ministers or private Christians in their stations with that reverence and confidence which is sutable to the majesty and certainty of divine Truths The second is concerning the right way of communicating things temporal and for this he exhorteth that those be given forth whether by all Christians whom charity obligeth to supply one anothers necessities or by those who have an Office in the House of God to gather and distribute the charity of the rest in a way suitable to every ones ability and with such a willing and chearful frame of spirit as the Lord vouchsafes upon them and withall he proposeth the right end that Christians should have before them in all their duties and especially in this the communication of their receipts to wit the glorifying of God through Jesus Christ upon the mentioning whereof the Apostles heart rises to ascribe eternal praise to him wherewith the first part of the Chapter is closed Hence Learn 1. All that speak any thing to others of the matters of God as private Christians in a private way may do for their mutual edification Judg. 5.10 11. Mal. 3.16 especially to these under their charge 1 Tim. 5.4 more especially those who have an Office in the House of God for that end ought to study the right manner of delivering the mind of God that they speak nothing but what they understand are clearly perswaded to be His Truth as the word here signifies that they speak the same with plainness that there may be no ground for people to doubt of the meaning as ordinarily there is of Satan's oracles which use to be doubtsom and ambiguous that they speak seasonably with reverence humility as becomes the mind of God All which is imported in this direction prescribing the right manner of communicating spiritual receipts which is to be done by speech If any man speak let him speak as the Oracles of God 2. As every Christian ought willingly to give out of his worldly substance for the supply
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
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
73.2 17. but rather to endure sufferings from them that they may not share with them in their wofull end for that the Godly might not run with their prospering persecutors to the same excesse of riot nor faint under sufferings from them The Apostle doth again represent to their hearts the consideration of their unspeakably terrible end by this other question Where shall the ungodly and the sinner appear 3. The consideration of this difficulty in the way of the Godlie's salvation is sufficient to convince us that their end must be unspeakably terrible who are so far from taking paint to be saved that they shake off all duties of Religion as the word ungodly signifies and give themselves up to all wickednesse as the word sinners doth import and so hast their own destruction for so much is imported in the connexion of the first part of this Verse with the latter If the righteous scarcely be saved where shall the ungodly and the sinner appear Vers 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing as unto a faithful Creator Lest the sharpnesse of the trials whereof the Apostle gave fore-warning in the former words and the difficulty of attaining salvation by reason thereof might discourage the hearts of the Godly The Apostle giveth here the seventh and last direction which is That they should give up their souls to the keeping of their Lord fâ—r whom they suffered and so hold on in their duty notwithstanding of sufferings and this direction the Apostle beareth in by two arguments the one is That whatever they did suffer was carved out to them not by the lust of men but by the good-will of their God The other is That under their sufferings for well-doing they might be at quietnesse concerning the eternal salvation of their souls and their through-bearing till they come to the possession thereof having put them in his hand who is both able to save them having made them and all things of nothing and in testimony of his good-will to save them hath engaged his faithfulnesse in his Promises for that end and therefore Believers had no reason but to go on chearfully and constantly in their duty notwithstanding of all their sufferings Hence Learn 1. The consideration of the difficulty that is in the way of the salvation of the Lord's People by reason of the many fiery trials they have to go through should stir them up to make sure work about their souls by putting them in Christs hand so shall they have courage and strength under their sufferings for this last direction is inferred upon the former purpose as the first word maketh clear Wherefore let them that suffer c. commit the keeping of their souls to Him 2. The Lord's People should more highly esteem of and be more solicitous about tâ—e preservation of their souls especially in a troublesome time than of all things else in the world it being a special part of heavenly wisdom and prudence to ensure that by faith putting it in Christ's hand So will they be sure of quietnesse of spirit under all their sufferings Psal 31.5 and will value the lesse other losses their best Jewel being in safety 2 Tim. 1.12 for the Spirit of God doth not mind them of taking course to preserve other things knowing they were ready to spend too much of their care that way in an evil time but giveth them this direction for quieting their hearts however other things went Commit the keeping of your souls to Him 3. They that have committed the keeping of their souls to Jesus Christ as they would have comfort under their sufferings must hold on in the way of well-doing considering that however their souls that are committed to him cannot be lost yet their assurance and comfort cannot be kept but in that way therefore the Apostle qualifieth this direction Commit the keeping of your souls to Him in well doing 4. They who from the sense of their souls hazard to perish for any ability themselves have to preserve them and from their desire to have their soul 〈◊〉 â—â—fety above all other things do by faith put them in the hand of a Saviour for mercy and salvation and having so done do betake themselves in his strength to the way of their duty whatever they may suffer in it they need not doubt of Christ's taking the charge and custody of the soul thus committed to him for that they may be confident he will take the charge of them and safely keep what is committed to him he thus by his Spirit speaking through the Apostle commandeth Commit the keeping of your souls to Him 5. The sufferings of the Lord's People come not according to the lust and will of their adversaries but are measured out and ordered by the will of the Lord which is alwayes a good will towards his own making all things work for their good Rom. 8.28 The consideration whereof should hearten them under all their sufferings for this is here asserted as an argument to constancy and chearfulnesse under their sufferings that they did suffer according to the will of God 6. They that would have courage under their sufferings from powerful adversaries must by faith lay hold upon God's Omnipotency manifested in the works of Creation The consideration whereof cannot but give strength and courage to Believers under their sufferings they having the Lord and all his Properties engaged to be forth-coming for them in the Covenant of Grace and especially considering that their through-bearing and deliverance cannot but be easie to Him who made all of nothing for that the Apostle may encourage sufferers he representeth the Lord to their faith under the consideration of a Creator 7. The consideration of the Lord's faithfulness in keeping of his Promises is a strong pillar of the Saints confidence that they shall be well born through all their trials seing his good will hath moved him expresly to pawn his faithfulnesse for every thing they need particularly for pardoning their sin upon their confession 1 Joh. 1.9 for enabling them to the duties of holinesse 1 Thess 5.24 and for bearing them through all their sufferings 1 Cor. 10.13 1 Thess 3.2 3. for this consideration of the Lord joyned with that of his Omnipotency is here held forth to the faith of sufferers as a strong ground of their confidence anent the safety of their souls and their being well born thorow all their trials He is a faithful Creator CHAP. V. THis Chapter hath three parts In the first the Apostle having insinuate himself upon the Officers of the Church ver 1. perswadeth them to the prime duties of their Calling and disswadeth them from the main evils incident to them ver 2 3. by the consideration of the glorious reward abiding Christ's faithful Servants ver 4. In the second part he presseth the duties of the slock that they should be subject to their Officers and
crosse by two further arguments The one taken from the omnipotency of God which is able to crush the proud and carry the humble through all their straits The other from the certainâ—y of the humble person's deliverance which is promised in the season fittest for it Hence Learn 1. Humility is a lesson so hard to be learned that Christ's Ministers had need to presse the same frequently upon his People and study many arguments to bear it in upon them for the Apostle having in the former verse by very strong reasons perswaded them to clothe themselves with that ornament he doth here again by other arguments presse the same in substance Humble your selves under the mighty hand of God c. 2. The consideration of the mighty power of God which is sufficiently able to protect and bear through all his Followers Joh. 10.28 and to find out and punish all that oppose him or them Psal 21.8 9. should move the Lord's people humbly to submit to their duty and to the hardest dispensation in following thereof for his Almighty Power here signified by his Hand is mentioned as a further reason of his Peoples humbling of themselves Humble your selves therefore under the mighty hand of God 3. Although the Lord's People who have attained to some approven measure of the exercise of this grace of humility under their straits may not expect a present deliverance out of them Hab. 2.1 3. Yet their delivery is made sure for them and they are certified by his faithfull Word that they shall be carried through till they meet with it for though he do not promise here to the humble that they shall be presently exalted Yet he maketh them sure of this that if they humble themselves under his mighty hand they shall be exalted 4. The deliverance of the Lord 's humble People cometh alwayes to them in the fittest time which is when the Lord hath perfected his work intended by their affliction Isa 10.12 particularly when they are brought to that measure of humiliation to which by their straits the Lord intends to bring them Lev. 26.41 when they are prepared by their straits to put a due price upon a delivery Psal 102.13 14. and when the cup of their enemies iniquity is full Gen. 15.16 for this word signifieth both the opportunity fixed and fittest for the exaltation of the humble He shall exalt you in due time Vers 7. Casting all your care upon him for he careth for you The fourth direction which is brought in as a special mean of attaining to the former is that Believers should by faith commit unto the Lord their thorow-bearing in their duty the event thereof and all their anxiety about these and that because the Lord's loving providence doth not suffer him to neglect them or any of their concernments Hence Learn 1. The Children of the Lord are subject to much sinfull anxiety in following of their duty which appeareth when they are hindered from their duty by looking more to their own weaknesse and the difficulties in the way of duty than to the sufficiency promised by him that calleth them to it Exod. 3.11 or when they are discouraged in their duty by the apprehension of probable hazards in the way of it Isa 51.12 13. of which evil the Spirit of the Lord would have them sensible while he findeth it necessary thus to exhort them Casting all your care on him 2. Although it be most commendable in Christians to entertain such a care of discharging their duty aright and of eschewing what may provoke the Lord in their way of going about it as stirreth them up to much diligence and employing of Jesus Christ 2 Cor. 7.11 Yet such a care whether anent the manner of their going about their duty or the successe and event thereof as doth distract their heart in duty and indispose them for it is sinful and to be shaken off by all that would discharge their duty acceptably for so doth the Apostle here direct Casting all your care upon him 3. The way to be liberated of anxiety and heart-dividing cares which indispose for duty is by prayer to commend the successe and event of our duty and our thorow-bearing therein to the Lord Philip. 4.6 and by faith to commit both to him Prov. 16.3 for this is here the direction of the Spirit of the Lord for attaining to freedom from sinfull anxiety Casting all your care upon him 4. The Lord alloweth his Children to cast upon him all their anxieties both such as they have about their souls and matters of highest concernment and those about their bodies and lesser matters how small soever the thing be where-about their heart becometh anxious he alloweth them to commit the same to him for he knoweth that a very small matter is ready to occasion much vexation of spirit to his own Jona 4.8 Therefore doth he thus direct them to cast all their care upon him 5. It is not only the priviledge of Believers that they may disburden themselves of their distrustful heart-dividing cares by casting them over upon the Lord but it is also the very great desire of our God that we should not sink under the insupportable burden of our own needlesse cares and fears Yea it is his peremptory command to put these off our selves upon him which his People may not disobey except they would incur his displeasure and destroy themselves for this hath the force of a command Casting all your care upon him 6. As no duty can be rightly discharged by us while the Lord is not trusted with our thorow-bearing in it and with the event and successe thereof or while the heart is distracted with misbelieving anxiety about these So the trusting of God with these is the best way to come speed in every duty for the Apostle having exhorted before to duties toward their Overseers to one another and to God he brings in this as a mean of attaining to all these without which none of them could be attained unto Casting all your care upon him 7. Misbelieving anxiety whereby Christians break themselves with the burden of these cares which God requireth to be cast upon him is one of the greatest signs of pride in the world and to trust God with the weight of these in following our duty is a prime evidence of true humility for this is brought in as a special way how they should prove themselves to be humbled under God's mighty hand and as that without which they could not but declare their pride as both the construction of the words and their connexion with the former do import Humble your selves c. casting all your care upon him 8. Although the Lord be altogether free of such passions as care sorrow and the like which are in men Numb 23.19 Yet those of his People that cast their care upon him shall find no lesse proofs of his love both in warding off hazards so far as is necessary and providing every thing needful for
The strongest of Satan's temptations are conveyed to the Godly through afflictions under which his temptations are ordinarily most prevalent with them to make them quit the Truth or their duty or else to ding them from their confidence in adhering to these Therefore the Apostle giving an encouragement to oppose Satan's temptations he suiteth the same for an afflicted condition importing that through affliction the greatest temptations are ordinarily conveyed to the Godly Whom resist c. knowing that the same afflictions are accomplished in your Brethren 4. It is an ordinary and strong temptation which Satan suggests to the hearts of the Godly That they are singular and matchlesse in their sufferings that so he may make them question their Fathers affection and put themselves out of the number of his Children because of their afflictions for this is the temptation which the Apostle mainly guards the hearts of sufferers against while he saith Knowing that the same afflictions are accomplished in your Brethren that are in the world 5. It ought to be a great encouragement to sufferers in that battel against their temptations which accompany their afflictions to consider that their lot is no harder than the rest of the Saints of God through the world from whom they may expect sympathy and the help of their prayers for this is here given as an encouragement to the battel against Satan's temptations notwithstanding of afflictions in the way of their duty That the same afflictions were accomplished in their Brethren that are in the world Vers 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you Followeth the last part of the Chapter which is the Conclusion of the whole Epistle containing several articles In the first the Apostle betakes himself to God by prayer for these suffering Christians that the begun work of grace in them might be carried on to perfection and for that end that they might be established in what they had already attained that their spiritual strength for all their duties and difficulties might be renewed and increased and their union with Christ the foundation made more and more firm which is the signification of these several expressions in the Apostle's petition and for the strengthening of his faith and theirs concerning the hearing of this prayer he takes hold of the alsufficiency of grace which is in God and makes use of the sweet proof thereof which they had already received in the Lord 's calling of them by the Gospel to the possession of his everlasting blessednesse through the Mediatour after they had wrestled a little while through a few difficulties in the way to it Hence Learn 1. The Ministers of Christ ought not to satisfie themselves with the pressing of pertinent duties upon the Lord's People and holding forth fitting encouragements to be made use of by them that thereby people may come to the knowledge and approbation of their doctrine but they must also by prayer and faith put over upon the Lord to work in the people what they have pressed and must go before them to the Fountain of furniture that so the people may apprehend a necessity of divine influence to concur with mens best gifts in order to their profiting without which neither Ministers pains nor peoples resolutions or endeavours can have successe Rom. 9. â—6 for so doth the Apostle here put over upon the Lord by prayer to work in the people that which was his main scope in preaching and writing to them But the God of all grace c. make you perfect c. 2. It may be a great comfort to the Lord's People and encouragement in their duty when the Lord sends them such Messengers as have not only ability to clear their duty and hold forth their encouragements to them but such as have also skill of wrestling in prayer with God for them to draw down the blessing upon their doctrine and by their practice of that duty of prayer before the Lord's People to direct them in the right manner of going about it for this may be taken for a sweeet encouragement to them to study the duties he had prest upon them that they had the Apostle so earnest and skilful a wrestler with God for them putting up as it were in their hearing such pertinent petitions on their behalf and making use of such strong grounds of confidence as was fitting for the strengthening of their faith and his that he should be heard The God of all grace who hath called us to his eternal glory by Jesus Christ after ye have suffered a while make you perfect c. 3. Even those of the Lord's People who are furthest advanced in grace are far short of that measure of perfection which is attainable they are oftentimes like a member out of joynt as the first expression here in the Apostle's prayer signifies both in regard of their own inward distempers Psal 22.14 and of their divisions among themselves for healing whereof Paul useth the same word in his exhortation to the Corinthians 2 Ep. 13.11 they are not so hardened against nor resolute as they ought to be to meet with further difficulties as the next expression in his prayer imports They are far from that vigour and ability for their duties and crosses and from that close adherence to Christ the Foundation-stone as the two last expressions import that they might be at Of all which defects every one that desires to thrive in grace would labour to be sensible that so they may be humble and stirred up to greater progresse for which cause the Apostle maketh use of such expressions in his petitions as might represent to the minds of the people of whose progresse he had spoken much before their several defects The God of all grace make you perfect stablish strengthen settle you 4. It ought to be the great aim and design of Ministers in all their labours with God and with the people That those who have attained to some good measure of grace may not rest satisfied with the same But may be stirred up to aim at progresse and perfection therein and for that end may have their inward distempers and mutual divisions healed as a broken member is set in joynt again that they may be made able for their duties and hardened against their trials and that they may be better built upon the Foundation Christ by a more hearty imbracing of his offered Grace and firm adherance to his Truth for these are the things which the Apostle hath aimed at in his writing this Epistle to these persecuted Hebrews and in his prayer to God for them as is clear by the signification of the words in the Original The God of all grace make you perfect stablish strengthen settle you 5. There is in God an Alsufficiency of every grace and withall a strong propension to communicate the same freely
stayed there after the expiring of the seventy years captivity whom this Apostle being a Minister of the Circumcision Gal. 2.7 hath gone to visit and planted in a visible Church And next he delivers commendations from Mark who was a publick Minister of the Gospel Col. 4.10 11. and being one of this Apostle's old acquaintance Act. 12.12 hath been instructed by him in the Gospel for which he is here called his son as Timothy is called Paul's for the same reason 1 Tim. 1.2 Hence Learn 1. It is the duty of the Lord's People especially in a suffering time though never so far distant in place to love and remember one another as if they were present and embracing one another as the word of saluting in the Original imports to signifie their desires to know one anothers condition their sympathy with one anothers suffering and joy for one anothers welfare all which is imported in the salutation common among the Hebrews 1 Sam. 25.25 1 Chron. 18.10 And it is likewise the duty of those who are intrusted with the carrying of such salutations to make conscience of the delivery of them for the Church at Babylon remembereth their dispersed Countrymen and desireth the Apostle to signifie the same to them who doth it here accordingly The Church which is at Babylon saluteth you 2. The Lord who reigneth in the midst of His enemies Psal 110.2 can erect and keep up a Church to himself even in those places of the world where His enemies are permitted to have all the external power in their hand for He hath here a Church at Babylon where we never read that the civil-power was imployed for Him 3. The Lord hath many designs of providence which will not appear for a long time after He hath begun to work in order to the execution of them for now it appears that when the Jews were carried captive to Babylon the Lord hath had a design to have a Gospel-church erected there before they should all come back again as is clear by comparing Acts 15.18 with this that there is a Church at Babylon 4. The Lord can make the sinful failings of His People subservient to His gracious purposes and yet be holy in all His wayes for the sinfull stay of some of the Jews in Babylon when they had a call and opportunity to return in Cyrus's time is made to serve the accomplishment of this holy purpose of God â—anent the having of a visible Gospel-Church at Babylon 5. The constancy of some of the Lords People who are under the power of wicked men and the appearance of the grace of Christ in them especially their love and sympathy with the rest of His People ought to move others to constancy under their sufferings and make them confident of the same thorow-bearing strength for that the Apostle may encourage these suffering-Believers to whom he writeth he sendeth them here commendations from their Bretheen in Babylon in testimony of their love to and sympathy with them The Church which is at Babylon saluteth you 6. No journey never so long or hazardous ought to be shunned by any Servant of Christ to do service to Him who hath engaged Himself to be with them go whither they will Mat. 28.20 In the faith whereof Peter hath undertaken this long and hazardous journey from Judea to Babylon from whence he sendeth this Epistle to the rest of the Christian Jews 7. Because all the Members of the visible Church are chosen out of the world to professe Christ and to have the offers of His grace made to them and so many of them as do really imbrace these offers have doubtlesse been from eternity chosen to be equal sharers of spiritual and eternal mercies Therefore they may be all spoken of and dealt with by Christ's Ministers as the Elect of God for so doth the Apostle here speak of the whole visible Churches at Babylon and other places Elected together 8. It is a special comfort to suffering-Christians to know themselves remembred and respected by more eminent Christians than themselves by whom they are apt to apprehend themselves forgotten and slighted for which cause we may safely conceive the Apostle here to mention commendations particularly from Marcus his son 9. Those who have been instrumental in the conversion or spiritual edification of others ought to entertain a special measure of tender affection toward them and should have from them a special measure of reverence and love such as children owe to their parents for because Mark was instructed by this Apostle in the knowledge of Christ and the Gospel and did resemble him in faith and conversation he is here called his son 10. A penitent's former failings ought not to hinder his esteem with any of the Lords People for Mark who by his separating from the Apostles while they were about the Work of the Lord did occasion a sinful separation of one of them from another Act. 15.37 38 39. is here particularly mentioned as one dear to this Apostle and whose love and remembrance should be a comfort to sufferers And Marcus my son 11. So careful should the Ministers of Christ be to entertain love among the Lords People and particularly to beget and cherish in their hearts a good esteem of other Ministers though inferiour to themselves that they should willingly condescend to be servants in the meanest offices of love that may conduce for that end Therefore doth this great Apostle registrate in his Epistle the commendations of the Church at Babylon and Marcus his son Vers 14. Greet ye one another with a kisse of charity Peace be with you all that are in Christ Jesus Amen In this last article of the Conclusion the Apostle exhorteth these to whom he writeth to expresse mutually their hearty affection one to another by such signs as were ordinary in those times and confidently wisheth unto them all sort of happinesse Hence Learn 1. It doth much contribute for the successe of the Gospel among a people that there be mutual love amongst them and expressions thereof Therefore the Apostles do ordinarily close their Epistles with exhortations to mutual love and unity as that without which the fruit of their pains in these Writings would be much hindered and so doth the Apostle here Greet ye one another with a kisse of charity 2. Whatever decent expressions of mutual respect and love be the ordinary custom of the times and places where the Lord's People live they ought not to be scrupled at but rather made conscience of by them in obedience to Him who commandeth love and respect and consequently the expressions thereof to be among His People Greet one another with a kisse of charity 3. All the mutual expressions of love and respect among the Lord's People ought to flow from an inward affection of christian love in the heart of one of them towards another and ought not to be performed as fashional and flattering compliments which are hateful to God Psal 12.2 3.
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
to deliver the Godly out of temptation 2. It is the lot of the truly godly to be brought into many and great straits not only by outward troubles but by inward temptations both which come ordinarily together upon the Children of the Lord that so their manifold corruptions may be born down the several graces of God's Spirit in them may be tried and increased by exercise and the power faithfulnesse and love of Christ manifested and commended in their thorow-bearing and deliverance for they from whose case this inference is drawn were in both these exercises at once and the word temptation here doth ordinarily in Scripture signifie both afflictions and temptations to sin 3. While the Children of the Lord are exercised with outward afflictions and inward temptations they are also oftentimes both ignorant of a way of delivery and anxious concerning it as if their straits and the way of their out-gate were hid from the Lord as it is Isa 40.27 for this consolation The Lord knoweth how to deliver the Godly is fitted for such a case and so doth suppose it to be ordinary 4. The Lord 's taking notice of the straits of the Godly and His knowledge of the way of their deliverance should be to them a sufficient ground of comfort both against their straits and their ignorance of a way of out-gate His love having engaged His power and faithfulnesse to make forth-coming for them every thing His infinit Wisdom seeth to be most for their good for for this very end is this consolation given to the Godly The Lord knoweth how to deliver them out of temptation that they may be comforted both against their straits and their ignorance of a way of delivery 5. Whether the Lord spare wicked men or let out the earnest of His wrath upon them in this life yet is the fu l measure thereof keeping to the fore for them against the day of judgment when they shall be made able to endure that wrath a sparkle whereof would now undo them Therefore for their terror is this conclusion also drawn from the former examples The Lord knoweth how to reserve the unjust to the day of judgement to be punished Vers 10. But chiefly them that walk after the flesh in the last of uncleanness and despise government presumptuous are they self-willed they are not afraid to speak evil of dignities The former threatnings and examples of God's judgments which do concern all ungodly men are here particularly applied to some who did in a special maner incense the wrath of God against themselves amongst whom false teachers and their followers are mainly eyed and who are described from this that they follow their unmortified corruption as their ordinary leader making a trade of sins against the second Table particularly the seventh and fifth Commandments thereof wherein they were so bold and self-pleasing that they did not fear openly to disgrace any lawful Authority that might oppose them in their wickednesse Hence Learn 1. Whatever be the fair pretences of singular holinesse that false teachers use to have 2 Cor. 11.13 Yet really and in effect they are nothing else but profane slaves to their lusts in so far as Truth is forsaken and error received profanity must needs have place and holinesse be forsaken the same Spirit of Christ being the Spirit of truth and the Spirit of Holinesse for these Seducers who drew so many after them by their fair pretences are mainly intended here while the Apostle saith They walk after the flesh in the lust of uncleannesse 2. Although any one act of sin yea the least sinful motion of the heart doth deserve God's everlasting wrath Rom. 6.33 Yet there is a singular measure of wrath abiding some sinners beyond others particularly those who are not only through infirmity overtaken in sin as the best of the Saints have been but do also make their corrupt inclination their ordinary guide and rule and their following and satisfying thereof their common trade for the threatning formerly given out against all the ungodly is here particularly applied to some chiefly those that walk after the flesh 3. The wrath of a holy God is in a special way incensed against the sin of uncleannesse and that not only against the outward acts of that sin such as fornication adultery c. but against the very inward motions of the heart toward it for there is a special measure of wrath here denounced against them who walk in the lust or as the word signifieth the desire of uncleannesse 4. Lawful Magistracy is a Divine Ordinance so precious in God's account that He will let out a special measure of His wrath upon men for want of inward respect to it in their hearts yea for any expressions that may weaken the due esteem thereof in the hearts of others even though they were Heathens that were invested with that Office for though Magistrates were generally such at this time Yet there is a special degree of wrath threatned against them who either undervalue in their hearts or disgrace by their expressions that Ordinance Especially those who despise Government and are not afraid to speak evil of Dignities 5. Men that are slaves to their own lusts are ordinarily un-friends to lawful Magistrates pretend what they will they who live in rebellion against God can never be truly loyal to any Vicegerent of His and therefore ought not to be preferred or countenanced by such or any that give our themselves to be such for they that walk after the flesh do also despise Government 6. The more stout-hearted men are in their sinful courses out-facing all challenges and the more wedded to their own inclination not fearing to disgrace any that have a calling to oppose them in their wickednesse the more wrath have they to expect from God for thus is the sin of these men aggreged who are here threatned with a special measure of wrath Presumptuous are they self-willed 7. Although sedition and disloyalty to lawful Magistracie be the ordinary charge which false teachers give in against he faithful Servants of Christ Act. 24.1 5. and 17.6 7. as they did also against the Lord himself Luke 23.1 2. Yet these false teachers themselves will be found to be the greatest unfriends of lawful Magistrates either denying or weakning their Authority if so be they imploy their power any way for opposing their errors or wicked practices for false teachers are mainly intended here and charged by the Spirit of the Lord with this guilt They despise Government and are not afraid to speak evil of Dignities Vers 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. The Apostle doth aggrege their sin of despising and disgracing lawful Authority from the carriage of the good Angels who though they be far above the greatest on Earth in power and other perfections Yet do they esteem so highly of Magistracy that they are loth to do any thing that
changed in their nature for these of whom the Apostle speaketh here being still dogs and swine were only washen externally and did vomit up by confession and seeming renunciation their filthy practices to which they did return again as the dog returneth to his vomit and the sow that was washed to her wallowing in the mire and so this place can make nothing for the apostasie of the Saints Lastly It is lawfull for the Ministers of Christ to make use of common similitudes or proverbs to clear the Truth and fix it in the minds of those that are led by sense providing they do make use especially of such as are scriptural propose all their similitudes in a decent and cleanly way suitable to the majesty and purity of Truth and apposit to their present purpose and bring them forth only for illustration of Truths otherwise proven for so doth the Apostle here make use of such a similitude as he found in Scripture which though it be taken from things in themselves vile is exprest in the most honest tearms that can fitly set out the vilenesse of apostasie the evil whereof he had clearly proven before It is happened unto them according to the true proverb c. CHAP. III. BEcause the believing consideration of Christ's second coming is a special mean to make Christians thrive in grace and holinesse and to guard their hearts against temptations Therefore the Apostle having pressed growth in grace and holinesse in the first part of this Epistle Chap. 1. and guarded against the infection of error in the second part Chap. 2. He doth in this last Chapter wherein is the third part of the Epistle 1. defend and clear the doctrine of the last judgment and 2. doth shew what use Believers should make thereof In the first part of this Chapter the Apostle having put them in mind of his main scope in both the Epistles which was to keep the substance of the Gospel fresh in their minds ver 1 2. giveth forewarning of the rise of profane mockers of Christ's second coming who that they might serve their lusts with the more quietnesse would plead for an eternity of this present world because they had never observed any appearance of such a change as was foretold to be at that day ver 3 4. Which blasphemous opinion together with their seeming reason for it the Apostle confuteth by several reasons drawn from the works of Creation and Providence which prove there will be such a day as will be very terrible to profane mockers of it ver 5 6 7. and holdeth forth to the Godly satisfying reasons of the delay of that day to wit that it is very small being compared with eternity ver 8. that the delay is mainly for the gathering of the Elect ver 9. which being done that day will come suddenly and with much terror ver 10. In the second part of the Chapter the Apostle maketh use of his former Doctrine concerning Christ's second coming for the up-stirring of the Lord's People to the study of holinesse ver 11. to wait and pray for that day ver 12. when they had ground to look for so excellent an estate ver 13. as might provoke them to much diligence in making ready for it ver 14. to esteem the delay thereof to be granted for the furtherance of their salvation in which strain Paul had insisted much in his Epistles ver 15 16. And upon the consideration of all to labour for stedfastnesse and progresse in grace and in the knowledge of Christ who is worthy of eternal praise ver 17 18. Vers 1. This second Epistle Beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy Prophets and of the Commandment of us the Apostles of the Lord and Saviour THe Apostle doth here present to them his chief scope intended by him in both the Epistles which was the wakening and rousing of these sincere-hearted Christians to whom he writeth to an actual consideration and constant practice of known Truths that had been delivered to them by the Prophets himself and other Apostles of Jesus Christ Hence Learn 1. The Ministers of Christ ought not only to intend as their scope some particular advantage to the souls of the Lord's People by all the Messages they carry to them But also in their delivery of them frequently to make clear to the People what their main intent is that so themselves may be engaged to direct all they deliver toward that scope the People may have it the better fixed in their minds and all that they hear relating to that scope may be the better understood and have the greater weight otherwise the greatest variety of Truth and most taking expressions can have but a slender and soon evanishing impression upon that hearer who cannot be able to condescend upon the principal scope of the speaker for here the Apostle hath proposed their up-stirring as his scope and by his frequent mentioning of it in the first Chapter and this also did ty himself to speak to it and made his hearers able to judge how all he delivered did make for it This second Epistle Beloved I now write unto you in both which I stir up your pure minds 2. A Minister's main scope ought not to be the acquiting of himself before men in his duty so as he may be free of censure neither only the clear information of the minds of the Lord's People in the Truth neither yet the bringing forth of some new things which they that live under the Gospel have not formerly heard But more principally he must study the quickning and wakening of the affections of the Lord's People to a delight in and resolution to walk in the practice of Truths they have formerly known and remembred for it is here the Apostle's scope to stir them up a word frequently used in the New Testament of raising the dead and wakening those that are asleep by putting them in remembrance which signifieth to represent of new to the mind and memory truths formerly known and remembred 3. A Minister that would prevail with the Lord's People ought both to keep love to them that his pains may flow therefrom and in his dealing with them to expresse his love and high esteem of any measure of sincerity he hath discerned in them Therefore doth the Apostle stile these whom he intends to stir up Beloved and doth acknowledge that they had sincere and pure minds 4. Even those who for sincerity of heart and honesty of their aims and intentions may a bide the trial of Gospel-light have great need of many messages to the same purpose and of much up-stirring to the right use-making of them there being in them that have the clearest understanding much darknesse and many mistakes concerning the Truths of God and in the sincerest Believer whose heart is most lively and forward
inexcusable who except they will exclude themselves are not excluded by such large expressions of the grace of God as are here He is not willing that any should perish but that all should come to repentance 6. All those whom the Lord mindeth to save in an ordinary way are first brought by Him to a sensible sight of sin and deserved wrath and to such apprehensions of mercy in God for them through Jesus Christ as maketh them turn in to Him grieving for and forsaking their sins and giving up themselves to His service for those whom He willeth not to perish He willeth and maketh to come to repentance Vers 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat and the Earth also and the works that are therein shall he burnt up The third thing whereby the Apostle laboureth to satisfie the Godly anent the delay of the day of judgment is That that day will be very unexpected and terrible to secure sinners as the coming of a thief in the night useth to be to a sleeping family and that there will be then a great change and dissolution of the whole frame of Nature and of all things wherein most men place their happinesse the inference from which not being exprest but to be collected from the Apostle's scope is That it is the wisdom of the Lord's People rather to prepare for that day than to complain of the delay or to be anxious concerning it Doct. 1. Similitudes made use of in Scripture do not justifie the actions of men whence these similitudes are taken only they do much commend to us the Lord's condescendency and desire to have us taking up His mind while He dimitteth Himself for our capacity to compare His most just and holy actions to these actions among men which are most abominable and hatefull to Him Therefore is the suddenty and terror of Christ's second coming set forth here by the coming of a thief in the night which practice though it be in it self sinfull and condemned by the Lord Yet it is made use of by Him because the terror and suddennesse of it is so well known to men that they may by it the better conceive the manner of Christ's second coming But the day of the Lord will come as a chief in the night 2. Christ's coming at the last day will be a great surprisal to the most part of the children of men who will not be wakened out of their security by the Word to make preparation for it As for these fore-going signs of that day which the Scripture speaketh of such as the destruction of Antichrist the conversion of the Jews and that great alteration of the whole course of Nature some of them may be done in so little time and so immediatly before that day and others of them so little taken notice of or believed as signs of that day that notwithstanding of them all the most part shall be surprized with it as with the coming of a thief in the night 3. That day of judgment will be a most terrible day to all who do not expect and prepare for it There will be a strange sight and a dreadfull noise when this great Workmanship being on fire shall all rush down and all the delights of wicked men shall be burnt up before their eyes The Lord thereby testifying His displeasure against mens placing their happinesse in these things and their defiling of them by making them subservient to their lusts mean time signifying His purpose to give a more cleanly and glorious Mansion to His own to dwell in In that day the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up As for questions which may be stated here it is much more safe for us to give time and pains that we may be found of Him in peace at that day than to be taken up in enquiring and determining whether the visible Heavens and the Earth and the rest of the creatures of that kind shall then be totally and for ever annihilated or whether there shall be a new edition of them all or of some of them only to be lasting monuments of the power and glory of the Maker and so ravishing objects of the Saints delight who may through that new world follow the Lamb where-ever He goeth Vers 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse In this second part of the Chapter are contained the several uses which the Apostle draweth from his former Doctrine concerning the last judgment and they are especially six The first which is in this Verse is That the consideration of that day should make all the Lord's People very inquisitive how they may be more and more forth-coming for His honour in the discharge of all the duties of holinesse especially those whereby He may be glorified in their conversation Hence Learn 1. The Ministers of Christ ought not to satisfie themselves to draw the Lord's People to a naked contemplation of the Truth which Hypocrites yea Devils may attain unto Jam. 2.19 But they ought to draw every Truth they propound to them to some practical use for the promoting of holinesse in the hearts and lives of their hearers without which peoples condemnation will be greater than if they had not heard or known these Truths 2 Pet. 2.21 Therefore the Apostle doth not think it enough to have defended by reason the second coming of Christ and to tell them of strange events to fall forth at that day But doth here and to the end of the Chapter apply all to them for their use Seeing then that all these things shall be dissolved what manner of persons ought ye to be c 2. The whole creation is now in a manner imprisoned and in bondage while they are abused contrary to their inclination to the service of mens lusts and dishonour of their Maker from which slavery they shall be loosed at Christs coming Rom. 8.21 for the word in the original here is used to signify the loosing of a captive or prisoner out of his bonds Act. 22.30 These things shall be dissolved 3. The consideration of this dissolution of the creatures should make these of the Lord's People that are furthest promoted in holinesse very inquisitive after and still aspiring toward a further degree of holinesse than what they have formerly attained knowing that the greater degree of holinesse they attain unto the more comfort shall they have now and the more glory when Christ cometh for the Apostle putteth this question to his own heart and the hearts of all the Lord's People What manner of persons ought ye to be c 4. That holinesse which should be aimed at by
the consideration of that work which the Lord is about during the delay how much it serveth for the advancement of our spiritual and eternal welfare for this way would the Apostle have the Lord's People to lay their reckoning that every dayes sparing of the world is given to them for making fast-work of their peace with God and fitting of them for glory that so their hearts might be quieted under the delay And account that the long-suffering of the Lord is salvation 2. These Truths which have been often and by several of the Lords Ministers harmoniously prest upon the Lords people ought to have a special weight with them as being attested by many witnesses to be the mind of God more fully cleared and offered with a new relish from several hands for by this the Apostle bears-in the study of holiness and preparation for the day of judgment that both he and the Apostle Paul had agreed in substance upon the use that was to be made of the doctrine of Christ's second coming Even as our beloved brother Paul also hath written 3. All the faithfull Ministers of Christ ought to be so far from lifting up themselves above their fellow-labourers or lessening the reputation of their persons and labours among the Lords People even although their fellow-labourers be in some things inferiour to them or differing from them yea and have sharply rebuked them for their failings That by the contrary they ought to entertain and to expresse love and esteem of them and to conciliate respect to them and to their gifts and labours among the Lord's People â— for this Apostle who had the advantage of Paul in the priority of his calling to the Ministery and acquaintance with Christ in the flesh whom Paul had withstood to the face and whose failings he had registred in one of his Epistles Gal. 2.11 14. doth not lift up himself above Paul nor labour to weaken his esteem but doth write of him as his equal beloved by him and faithful according to his gifts and doth commend his Writings as useful for this people Even as our beloved brother Paul also according to the wisdom given unto him hath written 4. The Lord hath not given a like measure of gifts and qualifications for His Service to all his faithful Servants but to some moe to some fewer talents that every one may make use of another and none may expect fulnesse but in Christ Himself for that there were diverse measures even among the Apostles is imported in this that Paul according to the wisdom given unto him hath written 5. Whatever measure of gifts or graces any have more than another it is a free gift of God's and therfore ought to be humbly and thankfully possest and carefully imployed for His honour who ought to be acknowledged as author of these gifts not only by those that have them but by every one who doth discern them in others for while this Apostle speaketh of Paul's wisdom He calleth it the wisdom given him 6. It is the prime commendation of a faithfull Minister that he hath faithfully imployed his measure whether it be lesse or more in serving Christ and doing good to the souls of His People for here it is Paul's commendation that according to the wisdom given him he hath written 7. Although it be the duty of one faithful Minister to keep up the credit of another among the People Yet ought their commendations one of another to be in sobriety such as may not detract from the due esteem of those whom they do not commend and such as may lead peoples thoughts above them that are commended to God as the author and free-giver of any thing commendable in them for this Apostle doth sufficiently commend Paul his Writings while he saith of him According to the measure given him he hath written 8. Although it be both the sin and the character of false teachers to steal the words and lessen the estimation of other ministers that are more in esteem than themselves that thereby they may cloak their own lazinesse and want of God's calling Jer. 23.30 Yet it is very lawfull and the duty of the most eminent Ministers of Christ to make use of the Gifts and Writings of their Fellow-labourers for clearing of the Truth to themselves and others and sometimes to cite their testimony for gaining the greater credit to Truth with people for so doth this Apostle here who not only presseth the same Truth that Paul had prest but is not ashamed to a vow that he had perused Pauls Writings to those Hebrews as also all the rest of his Epistles wherein he had found that which did agree with his doctrine Even as our beloved brother Paul hath also written 9. Although the Apostle Paul hath not put his name to that Epistle to the Hebrews which is extant in the New Testament either because he was hatefull to the unconverted Jews or suspected by weak Converts who were too much addicted to the Levitical Law or because he was sufficiently known and of unquestioned authority with the stronger sort Yet this place of Scripture putteth it out of doubt that he is the Author thereof for it is clear that this Apostle writeth both his Epistles to the Twelve Tribes by comparing 1 Epist 1.1 and 2 Epist 1.1 with 1 Epist 2.12 and here he asserteth that Paul also had written to them which writing of Paul's can be no other than that Epistle to the Hebrews which is extant 1. Because the purpose in Paul's writing to which this Apostle here relateth is clearly held forth there in Heb. 10 35 36. 2. Because that which this Apostle speaketh in the following Verse concerning the difficulty of understanding some passages in Paul's writing doth especially agree to that Epistle And 3. because that writing of Paul's to the Hebrews whereof this Apostle here speaketh cannot be supposed to be lost except we would reflect both upon the providence of God and upon the fidelity of those to whom the Oracles of God were committed Rom. 3.2 whose faithfulnesse in that matter the Lord hath never challenged Even as our beloved brother Paul hath written unto you Vers 16. As also in all his Epistles speaking in them of these things in which are somethings hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction The Apostle having confirmed his doctrine from Pauls Epistle to the Hebrews taketh occasion to commend all the rest of his Epistles as confirming the same Truth and withall removeth a prejudice which hath been at that time rife against Pauls Writings as dark and obscure showing that there were only some few things in his Writings hard to be understood which none but unhumbled and wanton spirits would pervert and mistake as they would do much more of the Scripture to their own damnation Hence Learn 1. Although the frequent pressing of necessary Truths upon People be
Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Vers 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ Grace unto you and peace be multiplied This last part of the Inscription contains the second branch of the Description of those to whom the Epistle is directed together with the Apostles salutation of them They are here described from their most excellent spiritual condition to comfort them against their forementioned sad outward condition to wit that they were wailed out from among others as the word Elect signifies which may be safely understood both of the Lords eternal purpose of love toward them in which sense the word Elect is taken Matth. 20.16 as also of his actual separating of them from the rest of the world in their effectual Calling as the word is taken Joh. 15.16 And that not for any foreseen good that they were to do but according as the Lord in his eternal foreknowledge having all Adam's posterity in his eye had freely condescended upon them and appointed them to come by the way of faith and holinesse which his own Spirit was to work in them to the full enjoyment of all that Christ had purchased for them by his fulfilling of the Law and satisfying for the breach thereof To these in the salutation the Apostle wisheth the proofs of Gods favour in a continual increase of all saving graces and true peace with God with others and with their own consciences From this second branch of the Description of those to whom the Epistle is directed we may Learn 1. Although none in an ordinary way can infallibly know the election or effectual calling of another Rev. 2.17 yet it is not impossible for the Elect and Called themselves to attain to some comfortable measure of the knowledge thereof the Lord having taken so much pains to give the marks of such in his Word and to describe a saving work by the effects thereof which are proper to the Elect and effectually called Ones Joh. 6.37 2 Pet. 2.7 9. and having promised his Spirit to make his own know their priviledges 1 Cor. 2.12 for it is asserted here as Christians chief Consolation against their sad outward condition spoken of before that they are Elect Now this could be no more consolation to them that were eternally elected and effectually called than to any other Members of the Church except they might know themselves to be such as are here described and there can be no question but their consolation is mainly intended while they are thus spoken to Elect according to the foreknowledge of God 2. Where there may be discerned in Christians a serious and constanâ— profession of the Truth of Christ and endeavours to walk suitably thereunto there is sufficient ground for others to esteem and deal with them as with those that are the Elect of God and in time effectually called for though there be no ground to think that all to whom the Apostle writes were such Yet because he did intend to edifie the Elect and Regenerate and in charity did esteem them to be serious and constant Professors of the Truth even in a suffering time and to be aiming at an answerable walking thereunto he calls them here Elect according to the foreknowledge of God 3. Those who are powerfully drawn to believe in Jesus Christ and are changed by his Spirit and have his Spirit present manifesting their change to be such as the Word approves for saving have a well grounded confidence of their election or effectual calling for those whom the Apostle here calls Elect according to the foreknowledge of God are afterward at large described to be such as had a saving work of grace in them to wit saving faith in Christ ver 6. some good degree of mortification ver 22. and were daily imployers of Christ for growth in grace and holinesse chap. 2. ver 4. and had the Spirit of Jesus resting upon them chap. 4.14 4. The Lord doth not choose some sinners from among others whether in his eternal purpose of love or in their effectual calling because he did foresee them to make good use of their free-will for converting or sanctifying of themselves but only because his Majesty having all persons whom he purposed to frame unto salvation under his all-seing eye did out of his free love condescend upon some in particular while others were past by for those here who according to the foreknowledge of God are chosen to salvation are also chosen to come to the profession of it through that which the Lords Spirit worketh in them and so there can be nothing foreseen in them to proceed from the right use of their free-will which can be a motive to him to choose them since their sanctification is a work of his own Spirit and they are not elected to salvation for it but through it to salvation as a mean of his own working â— Elect according to the foreknowledge of God through sanctification of the Spirit 5. When we consider the Lord in that act of choosing some to eternal life we ought to consider him as a Father both of Christ the Mediator and of all those whom he doth elect for though Christ did not merit electing love in regard that love moved God to give Christ for sinners Joh. 3.16 yet we are allowed to conceive the Lord in that same act of appointing some to everlasting blessednesse to be also appointing his own Son to be their Redeemer and to be the Purchaser of that blessednesse for them and so to be putting on a fatherly affection towards them in him Eph. 1.4 That which doth cost us many thoughts and which we do in a manner break in many pieces in our conception was but one eternal act of God whose absolute perfection doth not admit of such succession in his thoughts or purposes as he allows us to have in our thoughts concerning these for while the Apostle speaks of Election according to the foreknowledge of God he calls him the Father 6. All who are chosen to partake of that everlasting blessednesse which Christ hath purchased are appointed to come to the possession of it through sanctification whereby their minds are enlightened to see their woful condition by nature Revel 3.17 18. to see the possibility and excellency of a better estate Ephes 1.17 18. their hearts are powerfully inclined to close with Christ Joh. 6.44 45. and they are enabled to foresake sin and follow after that which is well-pleasing in the sight of God Jam. 1.27 and so the whole man is separated for the Lords use 2 Tim. 2.21 which is sanctification in a large sense for these whom the Apostle affirms here to be elected to partake of what Christ hath purchased he doth clearly intimate that they must come to it through sanctification 7. It is not in the power of mans free-will or of any creature whatsoever to
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
nothing of the wrath due to those who count it their heaven to exceed in all carnal delights notwithstanding of the light of the Gospel thereby disgracing their holy profession and making but a sport of deceiving their own souls since they can in the mean time deceive others insinuating themselves in the esteem and society of the Godly whether in their religious or ordinary feasts ver 13. who are so under the power of their unclean lusts that they cannot but manifest their filthy disposition being altogether impotent to resist temptations themselves and ensnaring with their errors and vile practices such others as are not well setled in knowledge and grace And who are so sold to the love of their gain that they make it their heart-exercise to attain thereto for all which he pronounceth them heirs of God's fearful curse Doct. 1. The wrath of God against sin had need to be oft inculcated to the guilty and knit unto the several branches of their sin that so they may have the more lively apprehensions of that wrath and may have their hearts accustomed to think upon it whensoever they think upon their sins that so they may be either stopped in the course of their sin and hastened to repentance or left the more inexcusable Therefore the Apostle in branching out the sin of false teachers and their followers doth so frequently intermix threatnings or some new representation of that wrath they have to expect They shall utterly perish in the former Verse and here they shall receive the reward of unrighteousness and they are cursed children 2. When God reckoneth with the wicked they shall not want a grain weight of the wrath due to them for since they have slighted the use-making of Christ's righteousnesse which makes sinners righteous and the study of holinesse which proveth them righteous they shall receive the reward of unrighteousness which in the Original doth signifie a due proportion of wrath to their sin 3. That which doth ripen wicked men for wrath is not their sins only simply considered but mainly the several aggravations ordinarily attending their sins whereof there may be seen here nine in number As 1. This doth exceedingly aggrege mens sin when they count it their very paradise to satisfie their lusts for so the word in the Original They count it their Eden to riot The more Heaven men apprehend in their sins the more Hell they will find 2. When men become so impudently bent upon their lusts that neither the light of the worlds knowledge of their sin nor thâ— light of the Word discovering the evil and hazard thereof doth restrain them both which may be comprehended in this other aggravation of their sin They count it pleasure to riot in the day time 3. When men by their sins do stain a holy profession that they have made before the world for if these men had not had a fair profession and high esteem in the Church they could not have been spots and blemishes while they feasted with the Lords people which is here made another aggravation of their guilt 4. When men do not only live in sin but do make a sport of it beguiling their own hearts with groundlesse apprehensions that there is neither such evil nor hazard therein as the Word holdeth forth and their own conscience sometimes suggesteth for this is another aggravation They sport themselves in their own deceivings 5. When in the mean time of their living in the slavery of their lusts they are carefull to keep up their esteem with the Godly and attend all occasions of converse with them that so they may cloak their sins for it is here made another aggravation of their guilt that all this wickednesse is committed while they feast with the Lord's People 6. When mens lusts are so vigorous within that they manifest their predominancy in their very outward carriage for this is a further aggravation of their sin They have eyes full of adultery 7. When men become so impotent to resist their lusts that the satisfying thereof becometh their very element out of which they cannot rest as the word here signifieth They cannot cease from sin which is also another aggravation of their guilt 8. When sinners become infectious and insnaring with the bait as the word beguiling in the Original signifies of fair pretences many others to swallow down their foul errors and profane practices this also is a high aggravation of their guilt 9. When men make it their heart-exercise whereabout they spend their wit and affections to fulfill their fleshly desires for this is here the last aggravation of their sin An heart they have exercised with covetous practices Doct. 4. Although it be possible that the Lord's People may without guiltinesse admit into their ordinary and intimate society the worst of men while they do not discover themselves as is clear concerning Ahithophel and Judas Yet doth the admission of such into their society oftentimes prove a great snare especially to those that are admitted while they take occasion there-from to harden themselves in those sins and to count the lesse of that vilenesse the commission whereof doth not mar their esteem and society with the Godly for this is one thing that helped these soul-deceivers to deceive themselves and willingly to overlook the evil of their own condition that notwithstanding of all their wickednesse they were admitted to the society of the Godly and did passe among them for such While they feast with you 5. When men labour not to mortifie their inward lusts the Lord oftentimes doth justly suffer them to manifest the predominancy of these lusts over them in their outward carriage As grace which is lively within will put some beauty upon the outward man Eccl. 8.1 So corruptions vigorous within will readily bewray the person to be its slave Isa 3.9 Having eyes full of adultery or as it is in the Original of the adultress 6. So bewitching is the spirit of error where it entereth and so devoted are deluded souls unto their seducing teachers That though these teachers be judicially plagued of God as ordinarily such are with profanity of life Yet this doth not make their followers loath at them or abhor their errors for though they did riot in the day time and had eyes full of adultery Yet were they still beguiling unstable souls 7. Those who are not rooted in knowledge by clear information and frequent meditation of the Truth and have not their hearts established with Grace by the frequent exercise thereof will readily be a prey to soul-deceivers for these whom they beguile are here called Unstable souls 8. No man doth serve one idol alone but many at once he that is wedded to worldly pleasures will be also to his creditâ— the want whereof doth mar his pleasure and if pleasure and credit be two of a mans idols readily gain will be the third that so he may the more easily attain to the other two Therefore doth the Apostle