incarnation of Christ and the clearer out-breaking of the light of the Gospel which reveals Him should think the Lord hath had a special respect to them and hath in a peculiar manner designed Christ for them and manifested Him to them that they may be more eminent in holiness and thankfulness to Him for to this end the Apostle speaks thus of Christ Manifested in these last times for you 5. Although experience hath proven that there was a considerable part of time to be after Christs incarnation yet all that is but the last time in regard it is to be much shorter than the time that was before and because after that time though there be a continual increase of knowledge and grace to be expected Ezek. 47.1 c. Yet there is no more change of that way of Worship and Ordinances which Christ setled before He left the world Mat. 28.18 19 20. for which cause among others the times after Christs incarnation are here called The last times Vers 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Having commended Christ the Redeemer he describeth those for whose sakes He was appointed and manifested to wit those who do by Faith flee to God thorow Him and that they may be the more encouraged so to do he leads them to consider the Father as one fully satisfied with the ransom paid for sinners by Jesus Christ seing after the payment of it He hath exalted and glorified Him for this very end That the Faith of sinners may safely and comfortably rest upon God as now pacified toward all that flee to Him thorow Christ Which purpose doth contain the ninth argument to the study of holiness That since the Father hath exalted and glorified our Cautioner in our nature for this very end that we may confidently draw near to Him as to our own reconciled God we ought therefore to live to the honour of the Father and the Son in the study of holiness Hence Learn 1. When ever the Ministers of Christ hold forth the ransom paid by Christ for sinners and the benefits purchased thereby to them they ought also to design and describe the persons who may appropriate the same to themselves and ought not to propose that which is peculiar to some Joh. 10.15 as common to all So shall the few that have right to apply the benefits of His Redemption be the more sure and comforted and others shall not be disappointed for so doth the Apostle here while having described Christ the Redeemer and set forth some of the benefits of His Redemption he comes next to describe what manner of persons they are who may comfort themselves in that Redemption purchased by Him even those who by Him do believe in God 2. Although our Faith may close with any one of the blessed Persons of the Trinity providing we do not divide in our thoughts the Divine Essence which is One in all the Three 1 Joh. 5.7 Yet God the Father considered as the fountain of the Deity to whom we come thorow the Second Person cloathed with our flesh being helped by the holy Spirit the Third Person is that full and most satisfying object with which saving Faith closeth when it acts most distinctly for such an object is here proposed with which the Faith of the Redeemed doth close to wit the whole Godhead in the Father apprehended as ours by the Son incarnate thorow the help of the Spirit as the next verse compared with this makes clear 3. There is no closing with God as ours but by the Mediatour Christ in whom God trysts with sinners who hath merited Gods favour to them the power to believe the same and actually works that Faith in them Who by Him do believe in God 4. Although Jesus Christ being the same God equal with the Father Philip. 2.6 did by His own proper vertue raise Himself from the dead Joh. 2.19 and 10.18 Yet to assure us of the Fathers full satisfaction with the price paid by our Cautioner and because the power of all the Three Persons is one and the actions ascribed to any of them in reference to the creatures are common to all His raising from the dead and exaltation is here as frequently elswhere in Scripture Eph. 1.20 Philip. 2.9 attributed to the Father who raised Him from the dead and gave Him glory 5. Gods justice is fully satisfied in the behalf of all that flee to Him through Jesus Christ because their Cautioner is liberate and glory is insured to all such their Head being already possessed in it for in testimony that His satisfaction for the Elect is accepted God hath raised Him from the dead and as a sure pledge that His Members shall be glorified He hath given Him glory that your faith and hope might be in God Vers 22. Seing ye have purified your souls in obeying the Truth through the Spirit unto unfeigned love of the Brethren see that ye love one another with a pure heart fervently The tenth motive to presse upon Believers the study of holiness is taken from the former progress they had made therein whence the Apostle infers an exhortation to that particular duty of holiness to wit love to the Saints The sum of both is That since by the power of Christ's Spirit enabling them to obey the Gospel they had gotten their heart-corruptions so far purged out as to attain unto some sincere affection unto the rest of the Lords People Therefore they should study to grow in grace particularly in love to the Saints and that they should labour to have such love to them as sloweth from a sincere desire of their good and by the effects of it doth prove it self to be such Hence Learn 1. The fairer beginnings and further progress any have already made in the way of holiness they should find themselves the more strongly obliged to hold on in that way lest they lose the fruit of their former pains 2 Joh. 8. and prove more dishonourable to God and offensive to others than if they had never entered or made such progress in that way 2 Pet. 2.22 for the Apostle here makes former progress in holiness a motive to further progress therein Seing you have purified your souls c. see that ye love c. 2. As all those whom the Lord hath savingly enlightened and renewed will discern in their souls many filthy and unclean roots besides any that have broken out so their great work should be to have their souls purged from those knowing that from the polluted fountain of the heart flows all the pollution of the life Mat. 15.19 and that except the heart be in some measure cleansed all the purity of the outside is loathsom to God Mat. 23.27 for the Apostle thus describeth the Regenerate that they have purified their souls 3. Although it be the alone work of God as the principal efficient cause
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
were all of them federally holy and some of them endued with true sanctification and so were a holy Nation Fourthly That all of them who did externally subject themselves to Christ were owned by him as his propriety and prime interest in comparison of the rest of the world and true Believers among them as his Elect and Redeemed Ones and so were a peculiar People And all for this end that they might in their practice commend and express his properties to his praise who had called all of them externally and some of them effectually out of the state of sin and wrath to a state of favour and happiness Which purpose containeth two further arguments to press a hearty receiving of the Gospel and daily use-making of Christ offered in it in order to their spiritual growth The one taken from the excellency of their present estate in the several fore-mentioned particulars The other from that wonderful change which God had made upon them from so wofull to so blessed a condition Hence Learn 1. It is very safe and suitable to Scripture-language to give unto the whole visible Church and all the Professours within the same these stiles and compellations which do only agree in their full and best signification to true Believers Suppose the most part within the visible Church void of saving grace yet in respect of the rest of the world and by vertue of that Covenant which is betwixt the Lord and her and all her Members Deut. 26.17 c. and 29.10 c. all Professors may in some sense have all the stiles that are here in the Text and others like them for though these stiles be most truly verified in Believers Yet did the Lord of old give them unto the whole Church of the Jews and the Apostle here giveth them indefinitly to all the nation of the Jews who were professours of Christ to whom he writeth though with a special eye to those who were true Believers among them Ye are a chosen Generation c. 2. So excellent is that state whereunto sinners are advanced by believing in Jesus Christ that the sharpest sighted in the world the longer they look upon it will still see more and more of the excellency and priviledges thereof The discovery whereof to the Lord's People especially while they are under affliction should much take up the heart and pains of all the Ministers of Christ it being his peoples prime comfort under all their crosses and their chief motive to all their duties that they are in so excellent a spiritual state for after the Apostle hath largely described it in the former Chapter and spoken much of it in the former part of this he cometh yet again upon the branching out of it here But ye are a chosen Generation a royal Priesthood c. All which stiles do most truly agree to true Believers 3. They who do by Faith choose Jesus Christ for their portion who entertain in their hearts a high esteem of him and do make use of him daily for growth in grace and holiness They have the characters and marks of such as have been from eternity elected of God and in time effectually called there being no other ordinary way to evidence the latter to us but by the former 2 Pet. 1.10 for of Election and effectual calling in reference to true Believers may this be understood which here the Apostle affirmeth of those to whom he said before that Christ was precious But ye are a chosen Generation 4. As that dignity whereunto sinners are advanced by flying to Jesus Christ doth in a spiritual sense resemble that of the Priests under the Law as was cleared in the tenth Doctrine upon the fifth Verse So are they also thereby brought unto a kingly dignity and in a spiritual sense they only are truly royal having a new nature in some measure resembling the divine 2 Pet. 1.4 being co-heirs with Jesus Christ Rom. 8.17 of a Kingdom that cannot be shaken Heb. 12.28 and more than conquerors over all their spiritual enemies Rom. 8.37 In all which and the like respects they are a Royal Priesthood 5. Our union with Jesus doth not only oblige us to keep a distance from the disposition and profane fashions of the men whose portion is in this earth and to consecrate our selves wholly for the Lords use in the study of holiness but likewise it doth really make Believers a holy People In so far as he is daily made use of by Faith their hearts are purged from the love of their lusts Act. 15.9 and they are made to exercise other graces and duties of holinesse wherein he is honoured Gal. 5.6 for this third branch of the commendation of their excellent state includeth both their duty and their priviledge They are a holy Nation 6. As all the people on earth are the Lords they being all the works of his hand and under the disposal of his providence Act. 17.26 and all the Members of the Church visible are His in a more peculiar way than others Amos 3.2 So Believers in Jesus Christ are in a most special way his propriety and peculiar interest whom he hath purchased to himself at a dear rate Act. 20 28. and made new again by a second creation Eph. 2.10 in whom he doth delight Zeph. 3.17 and whom also he will maintain and never forsake Psal 94.14 for this is the fourth branch of the dignity of his People which doth in some sense agree to the whole company of Professours and most truly to true Believers that they are a peculiar People 7. That which is the Lords end in bestowing all these priviledges upon Believers and which they should make the great end and business of their life is That they may shew forth the praises of the Lord by numbering out as the Hebrew word Isa 43 21. which the Apostle here translateth doth signifie to the Lord himself his blessed perfections or vertues as the word here rendred praises is in the original or rather by their prudent and seasonable commending to others his properties such as his Wisdom Power Terror Sweetness Faithfulness manifested in his dealing Psal 145.4 c. 10 c. that so others may be stirred up to serve him and praise him but especially by their expressing and holding forth in their practise some resemblance of his properties to his praise Philip. 2.15 16. by their prudent and wise carriage declaring to on-lookers that he is most wise by whose counsel they are guided by their hazarding upon affliction rather than sin demonstrating his terror to be above the terror of flesh and by their patience and chearfulness under crosses and trials proclaming to discerning beholders that his power is great that sustains them and his consolations sweet that do refresh their hearts under such afflictions and make up the bitterness of them for this is here set down as the end of all the fore-mentioned priviledges and the compend of Believers duty that they should shew
wit before their conversion they had not obtained mercy 5. The closing of sinners by Faith with Jesus Christ as the Gospel offers him to them doth bring them to a most sweet and excellent state namely to be owned and dealt with by the Lord as his People in a most special manner whom he will never forsake Psal 94.14 and to obtain mercy of him for pardoning their daily sinfulness Mica 7.18 for pitying and supplying as is fitting all their necessities as the word here translated to obtain mercy signifies and for bearing them through all the straits of their life Psal 23 6. and at last crowning them with glory 2 Tim. 1.18 All which is comprehended under this That they are now the people of God and have now obtained mercy 6. Of all miseries that can be exprest to live in an unconverted state under unpardoned sin is the greatest And of all priviledges in this world to be brought out of that state and to obtain mercy is the greatest and the most engaging to the study of holiness for the one is here held forth as the depth of misery and the other as the height of happiness and the change from the one to the other as one of the strongest engagements to duty lying upon those who in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy Vers 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul The Apostle repeateth and enlargeth that which he pressed in the first Verse of this Chapter in order to their spiritual growth to wit That they should keep up the battel against their inward unmortified lusts and this is prest by three arguments The first is taken from Christ's affection and the Apostle's toward them as being dearly beloved of both The second from their hard lot in the world that they were strangers and pilgrims which was verified in a special way of these scattered Hebrews to whom he writes And the third is from the hazard of the prevailing of these lusts which is no lesse than the eternal ruine of the soul Hence Learn 1. There doth remain even in those who are far advanced in mortification such swarms of sinfull motions and strong inclinations to evils yet in a great part unmortified in them and so prone are they to give way to them and to fall slack in the battel against them that they have great need of exhortation upon exhortation and of one motive upon the back of another to stir them up to that exercise for even these whom the Apostle supponed to have made some progress in mortification Chap. 1. ver 22. and whom he had exhorted to further progress therein in the first Verse of this Chapter he doth here again exhort very earnestly to the same by several arguments Dearly beloved I beseech you abstain from fleshly lusts c. 2. True mortification of sin consisteth not only in abstenance from the outward acts thereof but in the weakning of the root and power of sin within and the inclinations and desires of the soul after the acting thereof which are here called fleshly lusts in regard they tend to the gratifying and pleasing of the flesh and are acted by the outward man abstain from fleshly lusts 3. The best way for Believers to fit themselves for the shewing forth of the praises of God in their practise is To set about the mortifying of those motions and inclinations to sin that remain in their heart these being the cause of all the out-breakings which dishonour God in their conversation Jam. 4.1 for this exhortation may safely be taken as the mean of attaining to that which is the great end of Christians calling exprest in the former Verse That they may shew forth his praise they must abstain from fleshly lusts 4. The love of the Lord manifested toward sinners should be a very strong argument to move them to fight against these lusts which dishonour him and mar the sense of his love and the further manifestation thereof for this stile Dearly beloved may be taken as an argument to the duty prest and understood mainly of the love of God to his People because the Apostle Paul Rom. 9.25 citing the place which this Apostle cited immediatly before doth find in it this stile in reference to God and therefore this Apostle may be conceived to make use of it here in the same sense as a motive to the study of mortification Dearly beloved abstain c. 5. Those who presse people to the mortifying of their beloved lusts had need not only to entertain much love to them in their hearts that so they may deal earnestly with them but likewise by some prudent expressions of their love to them insinuate themselves upon their affections that so the stirring of their passions which are ready to rise when unmortified corruptions are touched both in good 2 Chron. 16.10 and bad Mat. 14.4 5. may be prevented Therfore the Apostle breaths forth his affection to this People which may be safely taken to be also comprehended in this compellation as following after Christ and moving the Apostle to much earnestness Dearly beloved I beseech you abstain c. 6. As it may be the lot of those who in regard of their right to the Covenant of Grace and the benefits thereof are no more strangers and foreiners but fellow-citizens of the Saints and of the Houshold of God to be separated from their native Country as these Christian Hebrews were to whom this is spoken So what ever their condition in the world be they ought to esteem and confess themselves as the best of God's Saints have done Heb. 11.13 strangers and pilgrims who are absent from their own Country 2 Cor. 5.6 and may expect hard usage in their way Gen. 31.15 who ought to lay aside every thing that may hinder them in their journey Heb. 12.1 and have their hearts still homward Heb. 11.16 who should take little pleasure in the delights that offer themselves in the course of their pilgrimage Gen. 23.4 and esteem it a great honour to get leave to do any piece of service to God while they are upon their journey 1 Chron. 29.15 and should count much of any mercifull providence they meet with Ruth 2.10 and make their case an argument to God for his pity and kindness Psal 119.19 and a motive to themselves to abstain from every thing that may hinder them in their journey homward for this is brought in by the Apostle as an argument to all the duties of holiness and especially to the study of mortification that they were strangers and pilgrims 7. The inward motions of unmortified corruptions which are in the Godly do not only fight against the welfare of their bodies Prov. 14. 30. against that light and knowledge of God which is in their understandings Rom. 7.23 and against the graces and motions of God's
so in a spiritual sense by the vertue of Christ's death to sin might live unto righteousnesse 11. As every man in his natural state before the application of the vertue of Christ's bloud to his soul is in no lesse dangerous and deadly a condition than a man that is wounded and bleeding to death Luke 10.30 which is not to be understood as if such had any spiritual life at all but that while they live naturally they are altogether dead spiritually and posting toward eternal death as a man bleeding in his wounds is to his natural death So it is only the vertue purchased by Christ's sufferings that brings true health to sinners which consisteth in the pardoning of their sins Isa 33.24 the curing of their spiritual distempers Psal 103.3 and enabling them like healthy men to go about spiritual performances Isa 35.6 for it is here supponed that sinners are naturally in a deadly condition and that there is no health for them but from Christ's sufferings by whose stripes ye were healed 12. Although we ought to conceive nothing of Christ's body now glorified that may any way in our apprehension stain the incomprehensible glory and beauty thereof Philip. 3.11 Yet so deep were the wounds that Christ received from the Father's justice that we may safely conceive the impression of them to be no lesse biding in his heart for the entertaining of sympathy with his Redeemed Ones who are wounded in their consciences with the sense of sin and fear of wrath or in their bodies by stripes from men for their faithfulnesse to Him than if He had yet in his body the print of those wounds to move his sympathy towards them for the word here signifieth the biding print or skar of a wound after it is healed By whose stripes ye were healed 13. None can with patience and chearfulness suffer wrongs for Christ but they that do by faith apply the vertue of his suffering for them to their own souls for the pardoning and subduing of sin quickening of their hearts in holinesse and healing of their spiritual distempers which effects of his death are so sweet to them that partake of them that they cannot but chearfully endure the worst that men can do against them rather than do the least thing that may be offensive to Him Who his own self bear our sins in his own body on the tree that we being dead unto sin might live unto righteousnesse by whose stripes ye were healed All which the Apostle sets down as so many motives to constancy in well-doing notwithstanding of hardest sufferings Vers 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls The last argument to press upon Believers patient suffering of wrongs for Christ and their duty to Him is taken from that blessed change which by the vertue of his death is made upon them and this the Apostle sets forth in two branches The one containing the woful case they were in before Conversion to wit That they were then wandering in their ignorance and sinful wayes to their own destruction like straying sheep The other holds forth the blessed state they are now brought to to wit That by the powerful grace of Christ put forth in their conversion they are brought back to Him the good Shepherd and Overseer of their souls and therefore they ought to follow Him and their duty notwithstanding of any hardship they can meet with in that way Hence Learn 1. Before conversion the Elect as well as others are wandering toward their own destruction unable to bring themselves into the right way and in hazard to be preyed upon by the roaring Lion which condition is fitly set out by this similitude which the Apostle here makes use of from Isa 53.6 Ye were as sheep going astray 2. True conversion is that change which Christ worketh upon sinners whereby they are made not only to turn their back upon their former sinful courses but also to betake themselves to Jesus Christ seeking to enjoy his favour and fellowship submitting to Him as their Ruler and Guide and resigning themselves to be at his disposal for so the Apostle here describes it Ye were as sheep going astray but are now returned to the Shepherd 3. This blessed change which is made upon sinners in conversion is that which doth evidence to them that they have received the healing vertue which flows from the wounds of Christ to his Redeemed Ones None else can esteem themselves healed by his stripes but those that find themselves brought back from their former sinfull courses and made to follow Him as their Leader for after the Apostle had said by his stripes ye were healed he addeth this as the evidence thereof for ye were as sheep going astray but are now returned to the Shepherd 4. Those whom Christ's powerfull grace hath thus turned toward Him shall find Him prove himself to them a good and faithful Shepherd and Ruler as the word also signifieth reclaiming them from their wanderings not only before their conversion Luke 15.4 but likewise after it Psal 119.176 providing plenty of wholsom food for them as his flock Psal 23.1 c. tenderly leading and bearing them in his bosom in their sick and weak conditions Isa 40.6 and so protecting and defending them that none can pluck them out of his hand Joh. 10.28 for He to whom they are returned is the Shepherd of their souls 5. It is not any one relation among the creatures that can sufficiently set out what Jesus Christ will prove himself to be unto true Converts all the usefulnesse and sweetness which is but scattered among all the relations which one creature hath to another being but shadows of what he is to them that are truly turned to Him for the Apostle saith they are returned to Him who is not only their Shepherd but their Bishop or Overseer who foresees and guards them against hazards so far as is fitting and furnisheth them with all necessary provision in his service and so proves himself the Bishop or Overseer of their souls 6. As the Believers outward man and the least thing that doth concern the same is cared for and respected by Jesus Christ Mat. 10.30 So He loveth to commend his respect and oversight to them mainly in reference to their souls which are their better part the welfare whereof necessarily bringeth along with it the welfare of the body and their souls being beyond peril That may make them chearfully adventure upon bodily hazards in following Him who is the Shepherd and Bishop of their souls 7 That which engageth the hearts of sinners to love Jesus Christ and out of love to Him to follow their duty through hardest sufferings is the frequently renewed sense of their woful condition wherein sometimes they were and of the blessednesse and priviledges of that state whereunto his grace hath brought them for after the Apostle had represented this change to them ver 9 10. as
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
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
one of them to another that they should study humility which he urgeth by several arguments ver 5 6. that they should trust God with their thorow-bearing in these duties ver 7. and prepare themselves for the battel against Satan their cruel and restlesse adversary ver 8. by faith opposing all his temptations notwithstanding of afflictions in that way considering that all the rest of the Saints were their fellow-souldiers in this warfare ver 9. The third part containeth the close of the whole Epistle wherein the Apostle prayeth for their perseverance and perfection ver 10. praiseth in confidence of hearing ver 11. commendeth the bearer of the Epistle and the Epistle it self ver 12. delivereth commendation to them from other Saints ver 13. exhorteth them to mutual expressions of love and wisheth unto them all true happinesse ver 14. Vers 1. The Elders which are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle being to prâ—sse the duty of the Church-Officers he doth in the first place insinuate himself upon them by drawing several reasons from his own person to make his following exhortations have the more weight with them The first is That he who was so earnest with them had the same Office with them to the duties whereof he did excite them The second is That he had been an eye-witnesse of Christ's suff rings for the Church which did oblige him and all Christs Servants to faithfulnesse The third is That he did by faith share with them and other Believers of the right unto and first-fruits of that blessednesse which Christ had purchased and will in due time manifest to his Redeemed Ones All which considerations might move them to take an up-stirring message well off his hand Hence Learn 1. Even in the midst of persecution and while the Lord's People are in exile and under the power of enemies to the Truth the Lord can keep up a standing Ministery and his Ordinances among them in despight of Satan and all his instruments for the Apostle writing to the dispersed and persecuted Christian Jews supposeth them to have Officers and those Officers to have opportunity of going about their duty while he thus exhorts them to it The Elders which are among you I exhort c. 2. Even those whose calling it is to stir up others to their duty and in whom there is no such remarkable defect in the discharge of their duty as deserveth any publick notice to be taken of it have notwithstanding great need to be very earnestly stirred up to greater diligence and progresse in their duty than what they have already attained there being in the best even of Christ's Ministers a strong party drawing them back from their duty Mat. 26.41 and at their best much short-coming in what they might attain unto Philip. 3.12 13. for here the Spirit of the Lord whose love maketh him publish the faults of his dearest Servants when it is necessary Rev. 2.4 Although he see it not meet before the Church in this Epistle to reprove the Officers for any failing Yet doth he by his Apostle very earnestly stir them up to their duty The Elders which are among you I exhort c. 3. The duties of Ministers and other Office-bearers of the Church ought to be pressed upon them in the hearing of the People that so those Officers may be the more engaged to their duty and the People the more able to discern betwixt those of them that are conscionable in the discharge of their duty and others that are not Therefore the Apostle doth not satisfie himself to write to the Church-Officers concerning their duty in any private Letter directed to themselves alone but doth insist upon their duty in this publick Letter directed to the whole Church and while he beginneth to deal with the Officers he directeth his speech to the People The Elders which are among you I exhort c. 4. Those that bear Office in the House of God ought to be such as are come to some maturity of age and such as are of some considerable standing in the profession of Christianity See 1 Tim. 3.6 and especially such as for their wisdom experience and gravity may deserve that reverence and respect which is suitable for the aged for this stile of Presbyters or Elders here given to the Officers of the Church may be safely conceived both to point at their age and their qualifications suitable to the aged The Elders that are among you 5. Christ's Ministers have not only the charge of his Flock but also of their Fellow-labourers with whom they have society or correspondence in the Work of the Lord and so are bound to stir up and encourage one another in their duty for thâ—â— Apostle doth not only presse the duty of the People bâ— also of their Church-officers and while he doth it represents himself as a Fellow-presbyter or Colleague with other ordinary Ministers The Elders which are among you I exhort who am also an Elder 6. No Minister of Jesus Christ ought to affect or usurp any superiority over other Ministers considering how much Christ was displeased with it in his own Disciples Mat. 20.25 26. And that this great Apostle from whom the Antichristian Church pretendeth her warrant for Prelacy among Ministers while he speaketh to other Church-officers holdeth forth himself only as their equall Who am also an Elder 7. As the Ministers of Christ ought to take well with exhortation to their duty even from the people under their charge who though they have no jurisdiction over their Officers to call them to a judicial accompt or inflict censures upon them for their faults which doth belong to their Fellow-presbyters 1 Cor. 14.32 Yet they have good warrant to warn them of their duty and incite them to it with due reverence and modesty suitable to their station Col. 4.17 So should they receive counsel and warning especially from their Fellow-labourers who ought to have more courage and skill than ordinarily the people have to point out the duty of Church-officers and ought to be looked upon by other Officers who hear them point out their duty as having a calling from God through vertue of their Office so to do for the Apostle speaking to the Officers of the Church makes this an argument to prevail with them that he who brought this message was also an Elder 8. It is no easie thing for one of Christ's Ministers to prevail with others of that same sacred Calling by counsel and exhortation every one of them being apt to lift up themselves above another Luke 22.24 and at the apprehension of that frame of spirit in their Fellow-labourers to have their passions stirred against them Mat. 20.24 The consideration whereof should move every Minister to much humility and loving-earnestnesse in dealing with their Fellow-labourers for the Apostle doth here use many insinuations upon
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
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.
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
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
promises of doing much good to the Church They give out themselves to be wel-springs of comfort to the Lords People and clouds to drop down their doctrine as rain to make the Church fruitful whileas in effect they did but disappoint poor souls and darken the Truth for which the Apostle threatneth them with everlasting darknesse as their portion Hence Learn 1. They that do most hurt to the souls of the Lord's People by venting most dangerous errors among them make oftentimes the fairest promises of doing most good to them that so they may feed People with vain expectations of more than ever they can find from them faithful Ministers being sensible of their own insufficiency 2 Cor. 3.5 and of the necessity of a divine concurrence with their pains 1 Cor. 3.7 are more ready to expresse their fears of Peoples disappointment 2 Cor. 11.2 3. than to make such large promises of much comfort and profit to People by their means as false teachers use to do for here these seducers give out themselves to be what faithfull Ministers ought to be Wells of consolation receiving from Christ the Fountain and giving out to His People what may comfort them and Clouds to drop down their doctrine as rain in season to make them fruitful 2. Whatever be the fair pretences and promises of false teachers the Lord's People can meet with nothing but disappointment from them and whatever esteem they may have among the best for a time God will take His own time to manifest what they are in effect and to undeceive His own People for here they that gave out themselves and were esteemed to be the chief instruments of the comfort and fruitfulnesse of the Church as the similitudes of Wells and Clouds whereby they set out themselves do import are here discovered to be such as did disappoint and in disappointing increase the anxiety of these that expected comfort from them as Wells without water do the weary travellor and to be such as are acted by the restless spirit of Satan into every airth where their fore-named idols of gain and applause can be had as clouds that are carried with a tempest 3. The judgment of false teachers whereof their followers shall get a share shall be very proportionable to their sin for they promise to be Wells of consolation to the Lord's People and do disappoint them they themselves delight to walk and to lead others in the works of darknesse they darken the Truth of God and in this course they are restlesse as clouds carried with a tempest and therefore the threatning is exactly suited to these sins For them the mist of darknesse is reserved for ever Vers 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in error Here is the next course which soul-deceivers take to ensnare poor souls by their errors to wit a high and lofty stile of language which their love to their lusts made them to affect and whereby they were very taking with unmortified wanton professors especially such as have been turned from Paganism to the profession of Christianity Hence Learn 1. They that vent error do ordinarily hold it forth under some lofty strain of language and high-bended expressions beyond what is ordinary such as may be most taking with and admired by the hearers whileas faithfull Ministers can trust Christ to make plain Truth spoken in the simplicity of words effectual for the salvation comfort and edification of His own which is their main scope 1 Cor. 2.4 for it is here a character of false teachers They speak great swelling words 2. When the vail of odd and soaring expressions wherein false teachers delight is laid aside and the naked purpose held forth under them is considered it will be found of no worth but either some untruth or that which maketh nothing to the true advantage of souls both which are vanity for here their great swelling words are words of vanity 3. An affected lofty stile of language in uttering things divine doth ordinarily flow from some unmortified lust in the speaker especially the love of applause and is also mainly taking with wanton unhumbled souls when it doth provoke to more vanity and lightnesse by diverting them from the study of their natural vilenesse their need of Jesus and the necessity of the mortification of their heart-evils for they who speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse both which last clauses may be understood as well of the principle which doth bend the preacher to that strain as of the qualification of these hearers with whom it is most taking 4. There may be a very remarkable external change from vile and blasphemous opinions idolatrous and profane practices to a profession of Truth and suitablenesse of the outward conversation to it where there is no saving or inward change made of the heart from the love of secret lusts to the love of Christ and His grace the one without the other may be occasioned by the power of example the majesty and clearnesse of Truth which is in nothing contrary to natures light the beauty of holinesse shining in the conversation of Professors and outward advantages which sometimes may attend the profession of Truth and Holinesse for these here who were yet given to the lusts of their flesh and much wantonnesse had once clean escaped from the blasphemous opinions profane and idolatrous practices of those without the Church who are here called them that live in error 5. Whatever change of this sort be wrought upon men unless they labour to find the power of Christs Spirit changing their nature and mortifying their inward lusts they will easily be a prey to seducing spirits and carried to those sins which are no lesse dishonourable to God and destructive to their own souls than those wherein they lived before for here those who had once clean escaped from the vile opinions and wicked practices wherein Pagans live are now by the seduction of false teachers turned profane and licentious Christians Vers 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The last of those means whereby false teachers do ensnare so many of their hearers is their pretending to make clear to them and possesse them in that Christian liberty whereof the Gospel speaketh which they could not at all perform in regard themselves were compleat slaves to their lusts as captives in war are servants to their conqueror Hence Learn 1. The Doctrine of Christian liberty which is in it self most sweet and saving holding forth our freedom from the Law as a Covenant of work Rom. 7.4 and from the curse thereof Gal. 3.13 from the dominion of Satan Heb. 2.14 15. the terror and allurements of the world Gal.