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
well-doing as here it is by the Apostle For it is better to suffer for well doing than for evil doing 2. The consideration of this difference in regard of comfort and spiritual advantage which is betwixt suffering for well-doing and for evil doing should move the Lord's People to watchfulnesse and tender walking lest by their miscarriage they deserve suffering at mens hands and to constancy in suffering for well doing considering that they have within them strong inclinations to such evils as being acted might justly put them to suffer before men and that if they shift duty to Him for fear of suffering from men He may justly leave them to fall in those sins which may procure harder sufferings with lesse comfort than what they should have met with in suffering for well doing for this is here brought in as a motive to constancy in duty and suffering in the way of duty that it is better to suffer for well doing than for evil doing 3. Suffering for well doing is a duty that doth not bind as negative precepts do at all times and in all cases nor are the Children of the Lord tied to it as they are to some other positive duties for the opportunity whereof they are to watch 1 Pet. 4 7. but is only binding when the Lord by his providence hath brought his People under the power of persecutors and they do put them to a necessity either of suffering or sinning in which case only the Lord manifesteth his will to his People that they should suffer for the Apostle here commends suffering not absolutely as other duties but only upon this supposition that it be manifested to be the will of God For it is better if the will of God be so that ye suffer for well doing than for evil doing 4. When God's will that his People should suffer is manifested to them by leaving them no midst between sin and suffering then they ought with courage and chearfulnesse to choose suffering as the only best course for them considering that his will is a good will to them and so would have prevented their suffering if it had been good for them that without His will no creature could bring them to that necessity and that as it is His will they should suffer for Him so it is His will they should reign with Him for this is here cast in as a special encouragement to constancy in suffering for well doing that they should not be put to undergo that lot except the will of God be so Vers 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the spirit The sixth motive or encouragement to constancy in duty notwithstanding of hardest sufferings is taken from Christ's sufferings for us whence many encouraging arguments to suffer for Him may be drawn The sum of all which is That since the innocent Son of God hath compleatly satisfied God's justice for unworthy sinners that He might reconcile them to God having for that end suffered to the very death in his humanity and that He might apply his purchase is raised up again by the power of his Spirit or Godhead it doth therefore well become his sinful Followers for whom He died and rose again to undergo chearfully a suffering lot in following their duty to Him Hence Learn 1. Of all motives that may prevail with Christians to suffer for Christ when they are called His suffering in their room is one of the strongest and should be most frequently made use of by them for that end considering that He by His sufferings hath taken the sting out of all theirs Isa 53.4 hath defeated all their enemies Joh. 16.33 Col. 2.15 hath cast them a sweet copy to follow concerning the right way of suffering Heb. 12.2 hath engaged them not to desire a better lot than He had Joh. 15.20 and hath made sure their perseverance and eternal happinesse which none of their troubles can mar Rom. 8.38 for the Apostle having made use of this same argument to this same purpose in the close of the former Chapter doth here again insist upon it as the strongest and that which should have most weight with all His Redeemed Ones to move them to suffer for Him For Christ also hath suffered for sins 2. As the whole time of Christ's humiliation was one uninterrupted course of suffering So by that whole course and especially by His offering Himself a sacrifice for us upon the Crosse He hath so compleated the work of satisfaction to God's justice for the sins of the Elect and of purchasing grace and glory to them that nothing thereof remaineth to be done nor needeth that sacrifice be again repeated for though His sufferings were finite in regard of duration Yet in regard of the worth which the excellency of His Person who was God did add to them they were infinite for both in respect of the continuation of His sufferings all along His state of humiliation and in regard of the compleatnesse of them for satisfaction to God's justice as also in opposition to all the legal sacrifices which for their imperfection behoved to be often repeated Heb. 7.27 the Apostle saith here He hath once suffered for sins 3. Although our blessed Mediator had all the sins of all the Elect upon Him by imputation 2 Cor. 5.21 and the punishment laid upon Him of all the heinous crimes that ever were or shall be committed by the Elect Isa 53.6 Yet was He in Himself compleatly just and righteous not only as He is God Isa 45.21 but even as Man He being wholly freed of that original contagion Luke 1.35 wherewith all others that are come of Adam are defiled Job 14.4 and compleatly conform to the Law of God in heart and practice Mat. 3.15 that so as our Mediator He might be lovely to God Psal 45.7 and to all the Saints Cant. 5.16 for so the Apostle sets Him forth who suffered for sins the Just for the unjust 4. There was nothing in those for whom Christ suffered to have moved Him to lay down his life for them many of them who were then living being his actual persecutors and murderers and all of them being still at enmity with Him till He by the vertue of His death changed them and yet His free love made Him suffer for their sins The Just for the unjust 5. As all are naturally far from God Eph. 2.13 and the Godly at their best at a distance and â—nable to come nearer Cant. 1.4 So this is the comfortable end of Christ's death and His intention in dying that sinners might be brought to a state of nearnesse to wit of favour and reconciliation with God Col. 1.21 and that being done to a growing nearnesse to wit of communion and fellowship till they be compleatly one with Him Job 17.11 20 21 c. for thus doth the Apostle expresse the end of Christ's death and His
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
them many encouragements against suffering in that way which are the two principal parts of the Chapter The sum of the first is That Believers should renounce the slavery of their sins first Because they were esteemed judicially to have suffered for sin in their Cautioner Christ ver 1 2. Secondly Because they had already followed too long the filthy fashions of the profane ver 3. Thirdly Because those who did wonder at and slander them for changing their course and company behoved to give a sad accompt thereof to their Judge ver 4 5. Fourthly Because censure and opposition from the profane had been the lot of the Saints departed ver 6. And fifthly Because time was now near an end Therefore they should keep themselves in a praying disposition ver 7. make conscience of love ver 8. and of hospitality toward the Saints ver 9. and imploy their talents and gifts in their several places for the glory of Christ ver 10 11. The sum of the second part is That hardest sufferings should not seem strange to Believers considering first that they were sent to try their graces ver 12. Secondly that by them they were made conform to their Master And thirdly should share of his glory ver 13. Fourthly that even reproach for faithfulnesse to Christ should prove them happy Fifthly that they should be sure of the presence of His Spirit with them Sixthly that He did resent their wrongs as done against Himself Seventhly that He did esteem Himself glorified by their sufferings ver 14. providing they did not procure these sufferings by their miscarriage ver 15. but endured them with courage and chearfulnesse for the Truth of Christ ver 16. Eightly that God's appointed time was now come for purging of his Church by such hot persecution that even the Godly could not come to Heaven but with great difficulty And lastly that the end of their ungodly persecutors behoved to be unspeakably terrible ver 17 18. It was therefore their best to commit themselves to Him whose power and faithfulnesse is engaged to bear them through all their trials ver 19. Vers 1. Forasmuch them as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin THe Apostle's scope in the first part of this Chapter being to stir up the Redeemed of the Lord to fight against sin and to give themselves wholly away to the obedience of their Redeemer as appears from ver 2. and 7 c. he brings his first and principal argument for that purpose from Christ's sufferings for them and their interest in these sufferings The sum whereof is That seing Jesus Christ had in their name and nature suffered the wrath due to them for their sins they ought to put on this very same consideration as a compleat armor against all temptations and that because Believers being esteemed judicially to have suffered in their Cautioner they are therby strongly obliged to desist from those sins for which Christ hath suffered and for which they are reckoned to have suffered in Him So that the last clause of this verse cannot be understood of Christ who never sinned but of the Believer who is reckoned a sufferer in Christ and to have ceased from sin in regard of Christ's undertaking to make him cease from it and of the obligation that Christ's suffering in his room putteth upon him to mortifie it which makes the matter as certain as if it were done and therefore the Apostle speaketh of it in the by-past time as if it were already done Doct. 1. They that would make use of Christs sufferings for them as a motive to suffer for him must learn to make use of them for mortifying of their lusts by faith drawing vertue out of his death for weakening the love of sin in their hearts the strength and vigor whereof is the main thing that makes Christians shift a crosse for Christ and indisposes them for carrying it aright Mat. 16.24 for the Apostle having taught Believers in the last part of the former Chapter to make use of Christ's sufferings for them as a motive and encouragement to suffer for Him he doth here teach them to make a further use of His sufferings as necessary to be joyned with the former if so be they would attain unto it to wit that by faith they should draw vertue from his sufferings for mortification of their corruptions Forasmuch then as Christ hath suffered arm your selves c. 2. Christ our Mediator hath taken true flesh upon Him and in it hath suffered all that wrath which was due to the Elect for their sins So that His sufferings were not to be a patern only to Christians of a right way of suffering but they were in the room and place of the Elect as is clearly imported in this ground which the Apostle layeth down in the beginning of this Chapter from whence he is to infer and presse upon Believers the study of mortification Christ hath suffered for us in the flesh 3. As those for whom Christ hath suffered in the flesh and who cannot therefore be overcome by their spiritual enemies Col. 2.15 must notwithstanding make them for a battel and a fighting-life with those enemies So they are of themselves naked and without armor for this spiritual warfare till they receive the same from Jesus Christ and not only so but they are often found secure and forgetful of their warfare and therefore have need to be roused up to lay hold upon their spiritual armor and to accept of the same from Jesus Christ as is imported in this military exhortation Arm your selves 4. The Believer's best armor against his spiritual enemies especially temptations to sin is the believing consideration of Christ's suffering in his name and nature which cannot but give him courage and strength in the battel seing by these sufferings of Christ for him his spiritual enemies are spoiled of all power of overcoming though not of molesting and so he may be sure of victory 1 Cor. 15.55 56 57. for with this same very consideration or notion as the word signifieth that Christ hath suffered in our room and nature the Apostle exhorteth Believers to arm themselves against all temptations Forasmuch then as Christ hath suffered for us in the flesh arm your selves also with the same mind 5. What-ever sufferings were inflicted upon Christ the same are judicially reckoned to be inflicted upon Believers in Him He being their Surety Heb. 7.22 and a common person representing them all Rom. 5.18 19. for the Apostle having in the first part of the verse asserted Christ's sufferings for Believers in the close of it he designs the Believer as if he had suffered in his own person He that hath suffered in the flesh 6. None that do truly believe their union with and interest in suffering Christ Jesus can continue in the slavery and servitude of sin they being by their believing
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
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
a threefold instance of God's judgment upon the Angels the Old World and Sodom intermixing therewith a twofold example of the Lord 's preserving of Noah and Lot as pledges of His respect to His own in all times of the prevailing of sin and judgment ver 4 5 6 7 8. both which he doth apply for the comfort of the Godly and terror of the wicked ver 9. especially of such soul-deceivers and their followers as had given themselves to the service of their lusts wherein they were so bold and self-pleasing that they laboured to disgrace all lawfull Authority that might oppose them ver 10. which sin he aggravates from the carriage of the good Angels who honour Magistracie ver 11. And from their likenesse to the beasts by reason of it in undervaluing that whereof they knew not the worth and violent prosecuting of their lusts of pleasure gain and glory for which he threatneth that their end shall be worse than the beasts ver 12 13 14. And for their Apostasie from the Truth for gain and other idols which they no lesse violently pursue than Balaam ver 15. when no opposition even extraordinary could restrain ver 16. and for their many fair pretences whereby they did insnare poor souls once brought from Paganism to Christianity ver 17 18 19. For all which especially their Apostasie after so great a change externally he threatneth them and their followers with more wrath than if they had never known and professed as they did ver 20 21. Which Apostasie he showeth is not to be stumbled at in regard they still retaining their unrenewed nature are only gone back like dogs and swine to their seemingly renounced errors and sins ver 22. Vers 1. But there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction THe Apostle bringeth in the forewarning of the rise of Hereticks both with guarding against offence thereat upon this ground that it had been the lot of the Church before and withall describing them from this that they should cunningly convey into the Church and minds of people such errors as would bring damnation upon themselves and all that should receive and continue in them of which errors he giveth an instance That they should deny the Lord that bought them which is not to be understood as if either Christ had died for such men for then could they not have perished Joh. 10.11 28. Nor as if they had expresly denied Christ to be the Redeemer for then could they not have prevailed as they did with Professors of Christ ver 2. nor had their words been fained as they are said to be ver 3. but open blasphemy The meaning therefore is That they being by profession and in their own and others esteem Redeemed Ones should vent such errors as would in substance tend to the denial of the Soveraignity and Lordship of Christ over His People by labouring under a pretence of christian liberty as it is ver 19. to loose Believers from their subjection to Christ's Royal Law for which he threatneth speedy judgments to come upon them as if they had expresly denied Him after they had been redeemed by Him Hence Learn 1. It hath ordinarily been and so will continue the lot of the Church to be troubled with false teachers The wise Lord so disposing 〈◊〉 He may have a proof of His Peoples love to Him by their constant adherance to His opposed Truth Deut. 13.3 2 Cor. 11.16 That He may make His Truth the more clear and lovely to His own Tit. 1.9 That He may justly punish with strong delusion them that receive not the Truth in love 2 Thess 2.11 and that His own in no time may stumble at what hath been the lot of the Church in all times for to guard against offence at such a lot and to stir up all to the study and esteem of the written Word which the Apostle had commended in the close of the former Chapter he thus forewarneth But or for there were false prophets among the people even as there shall be false teachers among you 2. The way how seducers bring-in error into the Church and minds of people is not easily discerned it being often mixed with many precious Truths ver 19. vailed with odd and heavenly-like expressions Rom. 16.18 with the pretence of singular piety in the venters of it 2 Cor. 11.13 and of much love to the welfare of the souls they seduce Gal. 4.17 and born-in mainly upon the simplest sort of Professors 2 Tim. 3.6 By these and the like artifices do men privily bring in damnable heresies 3. Error no lesse than the vilest practice in the world may bring damnation upon the souls of people especially if it be freely and voluntarily chosen not for terror or compulsion as the word heresie signifieth if it do either expresly or in substance destroy any of Christ's Offices or the way of salvation through Him and if it be vented by some Professor for the seducing of others and renting of the Church All which are here made ingredients of heresie which the Apostle calleth damnable and such as will bring upon them that receive vent and continue therein swift destruction 4. Albeit only the Elect are redeemed unto life and none of them who are given unto Christ of the Father can perish or finally deny Christ unto destruction because Christ is engaged to keep them from perdition Joh. 6.39 Yet Reprobates who do professe themselves to be redeemed by Christ and are esteemed for such by the Church may be said â—o deny the Lord that bought them in the terms of judiâ—â—â— processe when they say He hath redeemed them and in the mean time in doctrine and deeds do deny and betray Him howsoever in the terms of historical narration they were never redeemed nor written in the Book of life Even as Apostates in the terms of judicial process are said to trample Christ under their feet Heb. 10.29 which in the terms of historical narration is impossible because our Lord was long before that time that the Apostle did write this bodily ascended into Heaven and was without the reach of any such bodily injury And as the Amalekite 2 Sam. 1.16 is charged for killing the Lord 's Anointed albeit the history telleth us he was slain before he came to him because his own mouth testified so much against him So may reprobate hypocrites crept-in into the Church visible calling Christ their Redeemer and yet proving in effect bodily enemies to Him be charged for denying the Lord that bought them because their own mouthes and deeds do testifie so much against them Vers 2. And many shall follow their pernicious wayes by reason of whom the way of Truth shall be evil spoken of Followeth the successe of these Sectaries held forth in two branches 1. That they should have a
1.4 and the dominion of our own lusts Rom. 6.14 hath been and yet is much abused while it is stretched to give liberty to sin and to loose Christians from the holy Commandments of the moral Law as they are now prest in the Gospel for so doth the Apostle forewarn it should be abused along the time of the Gospel as is clear by comparing this with the 1. and 21. Verses 2. They that are much in crying up Christian liberty and little or nothing in pressing the holy Commandments of Christ upon His Redeemed Ones the obedience whereof is a great part of our Christian liberty and one main end of our liberation from our spiritual enemies Luke 1.74 75. they cannot but be slaves to their lusts and so must those be that imbrace that doctrine for while they promise them liberty they themselves are the servants of corruption 3. Although every man be bound in Law to be the servant of Christ who can make the worst thing that men can do subservient to His ends Psal 119.91 Yet he who doth voluntarily and ordinarily give-up himself to serve the Devil and his own corruption without resistance or crying to Christ for help is then in a manner a lawful captive to Satan to be detained by him till the Supream Judge execute deserved wrath upon him as one that rendereth himself to a conqueror is his bondslave according to the Law of Nations to which the Apostle alludeth while he saith Of whom a man is overcome of the same is he brought in bondage Vers 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning 21. For it had been better for them not to have known the way of righteousnesse than after they have known it to turn from the holy Commandment delivered unto them The Apostle proveth the condition of these Apostates whom he supposeth to have attained so much of the knowledge of Christ as had power upon them to clense their outside to be much worse than it was before that change because their sin and judgment had been lesse if they had never known any thing of the way of justification revealed in the Gospel than it will be now after that hath been cleared to their understanding and yet in doctrine and practice they do cast off another part of the Gospel to wit that which presseth the duties of holinesse upon justified persons Hence Learn 1. Even those who are destitute of the saving knowledge of Christ and strangers to the mortification of heart-pollutions may find so much power of the knowledge of Him as to make them clense their external conversation the knowledge of Christ is so ravishing a subject able to divert even an unrenewed mind from many sinful speculations that even a hypocrite living in love with his secret lusts may escape the pollutions that are breaking forth in the world through the knowledge of the Lord and Saviour Jesus Christ. 2. They who have not attained to a heart-outcast with sin and some inward mortification thereof will upon fit occasions and temptations be readily ensnared again and made slaves to these same sins which were externally reformed and from the outward acts whereof only they had made an escape for these here spoken of having only escaped the pollutions that are in the world through the knowledge of Christ they are again intangled and overcome 3. Before men be overcome by temptation they are first entised with the apprehension of some pleasure profit or the like to be had by their sins with which apprehension the hazard and danger of committing the sin is covered and hid as the fisher's hook is by the bait which is the metaphor in the Apostle's expression They are again intangled and overcome 4. The guilt and deserved wrath against those who after illumination by the truth and external renunciation of their sins do return back again to them is much greater than if they had never been so far enlightened and reformed their sins being now against light and some tasts of sweetnesse which is sometimes letten out even to those who do but externally renounce their sins and betake themselves to the way of Christ Heb. 6.4 c. for of such the Spirit of God saith here The latter end is worse with them than the beginning 5. Those to whom the Lord doth make known the way of free justification by the righteousnesse of Christ to them also He doth deliver His holy Commandments the obedience whereof they ought to set about in His strength for so much is imported in the Apostle's words that having known the way of righteousnesse there was a holy Commandment delivered to them 6. It is lesse difficult and more ordinary for men to adhere in their opinion and profession to the way of free justification by Christ's imputed righteousnesse when that way is once cleared to their minds than it is for them to insist in the constant practice of holy duties which Christ presseth upon them and offereth them strength for there being even in corrupt nature which is most averse from holy duties some inclination to be made blessed and that freely which is imported in the Apostle's changing of the expression for he doth not say that after they had known the way of righteousnesse they had turned from it importing that these false teachers did still professe and preach justification by His righteousnesse but after they had known that way they turned from the holy Commandment delivered to them their adhering to the one without the other made their guilt greater than if they had never known that one and no lesse than if they had turned from both Vers 22. But it is happened unto them according to the true proverb The dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire In the last place the Apostle guardeth against any offence which might be occasioned by the apostasie of these false teachers and their followers in regard they had now proven themselves never to have been inwardly renewed as the true sheep of Christ are but only by their Baptism and profession to have externally renunced that vilenesse whereunto they are now returned again after the custom of dogs and swine according to that common proverb which is made use-of in Scripture Prov. 26.11 Doct. 1. Sin ought to be represented by the Lord's Ministers in its abominable vilenesse especially when men labour to palliate their filthy practices with fair pretences Therefore these vile practices which these false teachers called their christian liberty the Apostle here calleth a licking up of their vomit and a wallowing in the mire 2. They who after external reformation and great profession of holinesse do return unto and continue in their renounced sins do thereby give evidence that they were never inwardly or really
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