numerous party to back them in their soul-destroying courses 2. That they and their followers should prevail to bring saving Truth in disgrace among many Doct. 1. It is not strange to see the most dangerous Hereticks have many followers every error being a friend to some lust 2 Tim. 4.3 and having often more of prosperity and applause attending it than Truth 1 Cor. 4.8 10. and because of the activity and fair pretences of them that vent it Mat. 23.15 Rom. 16.18 for these and the like causes many shall follow their pernicious wayes 2. They that are loft of God to the leading of the spirit of error do not only enslave their judgments to their seducers But do also give up themselves to back them in all the courses they take to propagate their errors and increase their faction even although these courses no lesse than their errors be destructive to the honour of Christ and welfare of souls for the Apostle saith Many shall follow not only their errors which he called damnable before but their wayes which are called pernicious 3. As error is received Truth goeth out of request the lovers thereof bending all their wit to disgrace those Truths that discover the vilenesse of their errors Rom. 3.8 and to raise and keep up hot contests among the Professors of the Gospel Gal. 1.7 thereby giving occasion to a third party who resolve to side with none but to slander or as the word is blaspheme the whole profession of Christianity Rom. 2.24 for the Apostle here makes the slander of Truth the consequence of embracing error and doth point at a third party who would take occasion from Hereticks prevailing to slander the Truth By reason of whom the way of Truth shall be evil spoken of Vers 3. And through covetousnesse shall they with fained words make merchandise of you whose judgment now of a long time lingreth not and their damnation slumbreth not Followeth the way how these false teachers came to have so great successe held forth in two branches 1. Their immoderate desire of gain and glory made them very industrious And 2. their figurative or plaistered language as the word signifieth made them easily gain a number of poor souls to be compleatly at their disposal as wares are under the power of the Merchant that hath bought them for which dealing he doth forewarn that God's watchfull providence was framing His decreed judgments for them Hence Learn 1. However they that seduce fouls by error may seem to be the most mortified men in the world Col. 2.23 and most desirous of the good of souls Gal. 4.17 Yet is the rise of all their pains with people from some unmortified lust such as the immoderate desire of gain or applause for the Spirit of the Lord is in this to be believed what ever they pretend that through covetousnesse make merchandise of His People 2. False teachers are in their way of dealing with souls very like unto cheating Merchants 1. in their using of much fair and plaistred language to commend their errors 2. In their activity and stirring from place to place as the word in the Original of making merchandise doth signifie to vent them And 3. in their unsatisfiableness till their followers become their compleat slaves both in judgment and practice All which is held forth as clear resemblances betwixt them and cheating Merchants in these words With fained words shall they make merchandise of you 3. However the judgment of such men be hardly believed because of their successe and fair pretences and may be long suspended for the exercise of the Godly and punishment of those who receive not the love of the Truth with strong delusion Yet it is most certain according to the foreknowledge and decree of God it is swiftly approaching and shall light upon them by way of surprizal for their judgment now of a long time lingreth not and their damnation slumbreth not Vers 4. For if God spared not the Angels that sinned but cast them down to Hell and delivered them into chains of darknesse to be reserved unto judgment The Apostle proveth the certainty of the judgment threatned against these false teachers by a threefold instance in this and the following Verses The substance of the first which is in this Verse is That if the holy Lord did not spare the Angels His most glorious Creatures when they sinned against Him but did presently imprison them in the pit of Hell reserving them for further judgment These false teachers and their followers have no reason to dream of exemption Which conclusion flowing from this and the following instances the Apostle findeth not necessary to expresse but leaveth to their own conscience to infer Doct. 1. Although it be ordinary for sinners to harden themselves against threatnings because of their excellencies and priviledges conferred upon them by the Lord Rev. 18.7 Yet nothing of that kind can shelter them from the wrath of a provoked God but the more of these gifts there be and be abused the greater measure of wrath may be expected Therefore is the judgment of God upon these excellent and priviledged Creatures the Angels brought to prove the certainty of the like wrath to come upon false teachers who by reason of their excellent enducments and esteem in the Church were ready to make light of the Apostle's threatnings If God spared not the Angels c. 2. It ought to be esteemed marvelous mercy in God that He doth not presently thrust sinners down to Hell when they provoke Him and much more that He hath provided a remedy and offers pardon to them Every moments sparing after the comission of sin should be thought wonderfull indulgence in God who spared not the Angels but as the words in the Original will bear imprisoned them while they were sinning secluding them from all possibility or hopes of recovery for ever He spared not the Angels that sinned but cast them down to Hell and delivered them into chains c. 3. The fallen Angels who are the Devils are under such a powerfull restraint of Divine Providence that they cannot move or act any thing but in so far as the Lord 's holy Justice and Wisdom permitteth and ordereth them for the punishment of the wicked or exercise of the Godly for they are reserved in chains of darknesse which are nothing else but God's irresistible Power and terrible Justice over-ruling tormenting and restraining them 4. Although the Devils when they are permitted can appear visibly as if they were at their own liberty and can seem jovial as if they were free of torment 1 Sam. 28.13 that so they may the more effectually prevail with such poorslaves as have provoked God to give them up to their delusion Yet go where they will their Hell is alwayes with them they live in the constant feeling of the wrath of the Almighty as their being delivered in chains of darkness doth import and in the dreadful expectation of a more high measure of
wrath which they shall get at the day of judgment when they together with all that serve them and follow their counsel shall have nothing else to do but endure torment and shall torment one another for ever for they are delivered in chains of darknesse to be reserved unto judgment Vers 5. and spared not the old World but saved Noah the eighth person a Preacher of righteousnesse bringing in the floud upon the world of the ungodly Followeth the second instance to prove the certainty of God's judgment to come upon these soul-deceivers whereof the sum is That if the old World notwithstanding of their multitude and their long and great prosperity were all excepting a few swept away with the sloud because of their wickednesse those false teachers notwithstanding their multitude of followers and long successe in propagating their errors have no reason to imagine to themselves an escape from the wrath of God with which instance the Apostle doth intermix the example of Noah's preservation as a pledge of the Lord's respect to all who keep the way of Truth and Holinesse in an evil time as is clear by comparing this and the 9. Verse Although there were seven preserved from the sloud beside Noah who is therefore called the eight Yet he only is named because he was mainly respected in that deliverance and the rest for his cause He is called a Preacher of Righteousnesse because even in that time he did hold forth to the people the way of free justification by the Righteousnesse of Christ and the duties of holinesse wherein justified persons ought to walk with both which Noah hath been well acquainted as is clear by comparing Heb. 11.7 with Gen. 6.9 Hence Learn 〈◊〉 Theâ—e are not a few shifts in the hearts of wicked men prospering in their sinful courses whereby 〈◊〉 harden themselves against the threatnings of the Word of the Lord and put the thoughts of His wrath far away from them for after the Apostle hath by the former instance of God's judgment upon the fallen Angels cutted off the hopes of false teachers evading the wrath of God because of any pretended or real excellency they had he doth by this instance prove that neither their multitude of followers not former successe could avail them since God spared not the old World 2. As the Lord useth in times of greatest defection to profanity or error to preserve a few who will bear testimony for His Truth and against the dishonour done to Him by others So He is never so terrible to the wicked but that He will remember to manifest His respect to His own few amongst them who labour to keep themselves free of and mourn for these abominations which provoke Him to let forth His terror For Noah in this instance and Lot in the following are brought in as pledges of a few whom the Lord minded to preserve from that universal infection of error and vilenesse which was to prevail in the Church of the New Testament and whom He minded also to deliver from the plagues to follow thereupon as appears from ver 9. But saved Noah the eighth c. 3. Even in the very infancy of the Church under the Old Testament the way of justification by Christ's Righteousnesse hath been publickly preached and the duties of holinesse prest upon justified persons the study of both which ought alwayes to be much prest upon people by the Ministers of Christ especially in a time of abounding of iniquity and approaching of judgment as the only way to be hid from wrath and enjoy communion with God for Noah in such a time was a Preacher of Righteousnesse both imputed and inherent as was cleared in the Exposition of this Verse 4. The Lord in the dispensation of His Justice is not bound to keep the ordinary course of nature but for the illustration thereof 〈◊〉 may and sometimes doth make the creatures moâ—e 〈◊〉 〈◊〉 to their nature there being in them all a stronger â—â—â—pension so to do for their Maker's service than to move according to their ordinary course in serving their fellow-creatures to His dishonour for here in this instance the Sea cometh out of its channel at His Command to drown a profane World and in the following instance the Fire cometh down out of its region to burn up filthy Cities Bringing in the floud upon the world of the ungodly Vers 6. And turning the Cities of Sodom and Gomorra into ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly Here is the third instance confirming the certainty of God's dreadful reckoning with false teachers and their followers The sum whereof is That if Sodom and Gomorra with other flourishing Cities beside them were for their vilenesse totally and terribly destroyed and so made lasting Copies of Divine wrath to come upon all ungodly persons these soul-deceivers who were guilty of as high provocations and had drawn in their guilt a great number of the Lord's People could not think in reason to escape Hence Learn 1. The judgments of God upon sinful Cities and Incorporations use to be most terrible and exemplary there being in them a confluence of many mercies and so of many provocations powerful examples to sin and bold despising of warnings which provoketh God to make them ensamples of much wrath Turning the Cities of Sodom and Gomorra into ashes condemned with a total and singular overthrow as the word signifieth making them ensamples c. 2. The sins of reasonable creatures provoke the Lord to write His displeasure not only upon the persons of the sinners but also upon the sinlesse and unreasonable creatures which they abuse to His dishonour for here the Cities comprehending both the persons of the sinners and all the plantation store and pleasant things of Sodom are burnt to ashes and condemned with an overthâ—â—â— 3. However error or heresie be often looked upon with more charity and lesse abhorrency than profane practices Yet shall not the judgment of Hereticks and their followers be inferiour to the judgment of the vilest of men that ever lived for God's judgment upon Sodom is here brought in as an ensample and pledge of His wrath to come upon all the ungodly amongst whom false teachers and their followers are mainly eyed as is clear by considering the connexion betwixt the third Verse and this 4. However sins and judgments in respect of their special nature and circumstance may vary in several times Yet the desert of every sin and the exactnesse of Divine Justice remaining still thâ— same former judgments of what sort soever executed upon any kind of sinners are certain pledges of the same wrath or the like for substance to come upon all that walk contrary to the Truth and Will of God though they were never so free of these special sins that formerly did procure that wrath Therfore is this instance of Gods judgment upon the Sodomites as also the two former brought in here as
the Lord's People and which will be comfortable to them and approven of God now and hereafter must be manifested in all the parts of their conversation both in their outward carriage and secret practice in their common affairs and religious performances in duties of Gods immediate Worship and in duties relating to their neighbour as is imported in this What manner of persons ought ye to be in all holy conversation and godlinesse 5. In the discharge of all the duties of holinesse Christians ought to look much to the qualification of their persons that they be reconciled with God through Christ and daily renewing the friendship by the exercise of godly sorrow for sin and a living faith in the Mediator and by keeping their hearts in frame for the particular duties of holinesse they are called to for the Apostle doth not put the question how holy ought our conversation to be but what manner of persons ought ye to be in all holy conversation and godlinesse 6. If the holiest on earth would put their conscience to speak to them after serious consideration of the terror and glory of the second coming of Christ they would be much unsatisfied with their present measure of holiness and would have their desires quickned and their endeavours strengthened after a further measure thereof as is imported in this question of the Apostles put to his own and others conscience What manner of persons ought ye to be in all holy conversation and godlinesse including himself ver 13. Vers 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat The second use of the former doctrine is That the consideration of so dreadfull and glorious a day should make all the Lord's People live in the constant expectation thereof by their prayers and pains furthering these works which must be done before it come which use together with the former the Apostle beareth-in by a new representation of the glory and terror of that day Hence Learn 1. To live in the constant expectation of Christ's glorious appearance is both the duty of all the lovers of Him and a special mean to make them grow in holinesse Therefore is this expectation prest here by a word of the present time importing that it is both a perpetual duty in it self and a special mean of attaining to what is prest before What manner of persons ought ye to be c. looking for the coming of the day of God 2. Although the time of Christ's second coming be so fixed in the decree of God as that it cannot be altered Act. 17.31 Yet ought the Lords People to be no lesse earnest in â—astning their own preparation for it and by their prayers and other means competent to them in their stations furthering these great works to be done before than if that day could be hastned by them for the word in the Original signifieth not only our hastning toward that day but also our hastning of it See Isa 16.5 Looking for and hasting the coming of the day of God 3. It is safe for the Lord's Ministers frequently to represent to His People those Truths that are much contradicted by enemies of Truth that are but little considered by His People and which have greatest influence upon their practice to restrain them from sin and provoke them to duty for such is this Truth concerning the terror and majesty of the last day which the Apostle having spoken of before repeareth here again Wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Vers 13. Neverthelesse we according to His promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is the third use of the former doctrine and it is for the consolation of Believers against all their pains and sufferings in Christ's service and especially against the losse that they may apprehend to be in the fore-mentioned dissolution of all things They have a more excellent state to look for a new World when the old is destroyed where only righteousnesse shall have its constant abode This promise of the new Heavens and the new Earth was first given out to the Church by Isa 65.17 and 66.22 and had some accomplishment as these places make clear at the return from Babylon which was a new World to the ruined and exiled State and Church of the Jews It is also made use-of by the Apostle Paul as having spiritual mercies in it such as conversion regeneration and the like which is as a new World to sinners for he marketh it to have accomplishment this way 2 Cor. 5.17 And yet this Apostle here leadeth Believers to expect more out of that same promise not any worldly or temporal felicity as Millenaries dream because it is a state promised after the day of judgment as fully satisfactory to Believers where no sin but only righteousnesse shall have its constant mansion which cannot agree to any earthly happinesse but must be understood of everlasting blessednesse set forth under these borrowed expressions Doct. 1. One and the same promise may contain several sorts of mercies both temporal and spiritual to be leâ—â—en-out at several times to the Lords People and yet may have its full accomplishment only in Heaven for such is this promise of new Heavens and a new Earth out of which Isaiah hath drawn temporal deliverance Paul spiritual mercies and Peter here everlasting blessednesse Many promises in Scripture are of the same nature e. g. That promise Isa 25.8 The Lord God will wipe away tears from off all faces was in part accomplished when the mourning Church came rejoycing home from their exile in Babylon as is clear Psal 126. That same promise hath also been often made good in the Lord 's comforting of particular persons humbly mourning for their sins as appeareth by Psal 116.8 And yet that promise is to have its full accomplishment in Heaven as is clear by Rev. 21.4 The consideration whereof may serve to direct us to a right use-making of many promises 2. The state of Believers in the other life will be wholly new their bodies will be new like Christs glorious Body Philip. 3.21 their spirits also new 1 Joh. 3.2 their duration new a constant presentnesse of enjoying the Lord 1 Thess 4.17 Their exercises shall be new to sing new songs to the Lamb Rev. 5.9 and to follow Him where-ever He goeth Rev. 14 4â— Their cloathing shall be new glory and immortality 1 Cor. 15.53 New food and refreshment to eat of the Tree of life and drink of the Water of life Rev. 22.1 2. and a new light and sun to shine upon them the glory of God and of the Lamb being the light of that new World Rev. 21.23 All which are but borrowed expressions to set forth the glory of that Estate which cannot be fully set forth for even the Apostle not having
be sanctified in all that draw nigh unto Him Lev. 10.3 and will have every one that names Him their own God and Father to depart from iniquity 2 Tim. 2.19 for so doth the Apostle reason here If ye call on the Father or if ye name Him Father passe the time of your sojourning in fear 2. As those who may call God their Father will not want their own pressing necessities which will put them to cry to Him as men do in greatest extremities as the word here signifies So under the greatest of these they should still maintain the faith of that standing relation betwixt Him and them and deal with Him in earnestness and confidence of His help as with a Father as is imported in this If ye call on the Father 3. While we take up the Lord under this sweet relation of a Father to us in Christ which may beget in our hearts familiarity with Him and confidence of obtaining necessary help from Him we ought also to cherish other considerations of Him and look upon Him as standing in other relations to us especially that of a Judge that so our hearts may be kept in awe and fear of offending Him and our homliness may not mar our reverence for the Apostle holdeth forth both these relations betwixt the Lord and his Children to be joyntly considered by them If ye call on the Father who without respect of persons judgeth 4. The Lord is both an impartial Judge who cannot be byassed either with the expectation of any benefit or terrified by the apprehension of any hazard from creatures Job 35.7 8. and likewise so exact in judging that neither person nor action can escape his judgment for without respect of persons he judgeth according to every mans work saith the Apostle 5. There will be no exercise of mercy as it is taken for the pardoning of sin not formerly pardoned at the last reckoning those that are in Christ shall be judged according to His obedience and works which will be reckoned theirs Philip. 3.9 and their good works done in His strength only remembred Rev. 14.13 As for those who never fled to Him they shall be judged according to the strictest rigor of the Law of works Rom. 2.6 8 9. for the Apostle looks mainly to the last judgment while he saith He judgeth every man according to his works 6. The Children of the Lord are pilgrims and strangers in this world and should esteem themselves to be such Heb. 11.13 and therefore should live in fear of snares and hazards as the Apostle here presseth never imitating the fashions of this world Rom. 12.2 satisfying themselves with such sober entertainment as Gods providence brings to their hand upon their journey Heb. 13.5 and still hastning toward their Country Luk. 12.35 for so much doth the Apostle import while he thus expresseth our condition here The time of our sojourning 7. Although they that are fled to Christ ought never to fear any hazard from flesh which may discourage them in the way of their duty Mat. 10.28 nor yet eternal wrath further than to stir them up to renew their flight to Him and to engage them to His service who hath delivered them from it Luk. 1.74 Rom. 8.1 Yet such a fear of offending their Father flowing from the consideration of His excellency Jer. 10.6 7. and of His goodness Hos 3.5 as makes them watchfull against temptations considering their own weakness 2 Cor. 10.12 and quickens them to their duty Heb. 12.28 should be carried along in their hearts thorow their whole time and cherished by the consideration of those relations they have to God as a Father and a Judge If ye call on the Father who without respect of persons judgeth c. passe the time of your sojourning here in fear Vers 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers 19. But with the precious bloud of Christ as of a Lamb without blemish and without spot Here is the seventh motive to the study of holiness taken from that great priviledge of our Redemption which is here described 1. From the price thereof and this the Apostle expresseth negatively that it was not so base as the best of corruptible things such as have sometimes ransomed the greatest of men from outward bondage 2 Kings 18.14 15. and positively that it was the meritorious bloud of the innocent Son of God who was typified by the Paschal Lamb which behoved to be without blemish Exod. 12.5 2. This work of Redemption is described from the effect of it toward the Christian Church and Believers in it to wit That they were therby delivered from that legal dispensation which was altogether unprofitable as the observance thereof had been prest upon them by many of their fathers and from every other sinful course wherein they had been hardened by their fathers example and precepts So the sum of this argument is that since they themselves did take it for granted that they were bought with so excellent a price from so woful a condition they ought therefore to live to the honour of their Redeemer in the study of holiness Hence Learn 1. All that are redeemed by Jesus Christ were once slaves and in bondage to Satan 2 Tim. 2.26 to their own lusts Tit. 3.3 and so under subjection to the wrath of God Eph. 2.3 for Redemption suppones captivity and bondage 2. There could be no freedom of sinners from this bondage but by the paying of a price to offended Justice Gods mercy could not be bestowed upon any sinners the Covenant of works being once made but with the safety and satisfaction of His Justice Rom. 3.25 26. which could not have been except the price had been paid which Justice did require for Redemption suppones also the paying of a price 3. Believers in Jesus Christ are by Him brought to a state of liberty and freedom not from their obedience to His holy Law Luk. 1.74 but from any right Satan had over them before their believing in Him Col. 2.15 from the curse of the Law Gal. 3.13 and from the dominion and slavery of sin Tit. 2.14 And the whole Church under the New Testament is by Him delivered from the yoke of Mosaical Ceremonies Gal. 5.1 for this priviledge of Redemption imports a state of freedom and liberty 4. Not the most excellent of corruptible things which are most valued among men could be sufficient to be the price of Redemption for sinners one soul being of more worth than all things of that sort Psal 49.7 8. Therefore the Apostle expresseth the price of Redemption negatively Not with corruptible things as silver and gold 5. It is not impossible for sinners to know themselves to be of the number of them that are redeemed by Jesus Christ there being clear marks of such given in Scripture Tit. 2.84 and the Spirit promised that they may know the things
in it Hence we may Learn 1. The way to make Christians stedfast in the Truth chearful under their sufferings for it and thriving in holinesse is to have their hearts brought to a praising disposition from the consideration of their spirituall priviledges and the excellency of the state of grace wherein they are their hearts being thereby sweetly diverted from sad reflections upon their outward afflictions and strongly incouraged to hold on in the way of truth and holinesse notwithstanding of all discouragements for the Apostle's scope being to confirm and comfort sufferers and to provoke them to the study of holinesse he labours first of all to engage their hearts to this exercise of praise by raising this Psalm before them Blessed be the God and Father c. 2. They are fittest to chear up the hearts of others to spirituall joy and praise who have their own hearts kept so sensible of the excellent state of Believers because of their spirituall priviledges that they are ready to burst forth in the praises of God themselves and go before others in that exercise as they have a calling and opportunity for the Apostle being to comfort those heavy hearted exiles under their sufferings and provoke them to praise hath his own heart so full that he must break forth in singing before them Blessed be the God and Father c. 3. Our praise or blessing of God is not any addition of blessednesse to him who is in that respect especially above all blessing and praise Neh. 9.5 but it is only our acknowledgment of his praise-worthy perfections and of his goodnesse to sinners that they may fall in love with him and joyn with us in the same acknowledgment for that word which is translated Blessing of God in the New Testament signifies to speak well of him 4. Of all the spirituall priviledges bestowed upon sinners in time which call them to joy and praise the first and principall is their Regeneration whereby they who are dead in sins and trespasses and born heirs of Gods curse have a new life communicated to them Eph. 2.1 3. and such heavenly qualities stamped upon their soul as makes them in some measure resemble their heavenly Father Eph. 4.24 for the Apostle puts our Regeneration for the first reason of this song Blessed be the God and Father of our Lord Jesus Christ who hath begotten us again 5. This change of a sinners nature which is made in Regeneration is the alone work of the omnipotent God as the principall and efficient cause wherein he makes use of men as instruments in his hand 1 Cor. 4.15 and of the Word from them as his means Jam. 1.18 There being no more power in man naturally to work this change in himself than can be imagined in any man to have begotten himself Therefore is it set forth here by such a word as may lead all the Regenerate to consider themselves as wholly passive when first this change is made upon them Blessed be the God c. who hath begotten us again 6. It doth exceedingly commend the free love of God in making this change upon sinners and may much highten in their hearts the esteem of his work that He who hath such a Son as Jesus Christ who was and is his peer and equal Philip. 2.6 the express Image of his Person Heb. 1.3 and his full delight Prov. 8.30 should have vouchsafed upon such unworthy things as we are so sweet and honourable a relation to himself and that blessed Son of his as is imported in this his begetting of us again the esteem whereof the Apostle heightens in his own heart and in the hearts of the Regenerate by this That it is the God and Father of our Lord Jesus Christ who hath begotten us again 7. The Lord is not moved to bestow his grace upon sinners by any goodnesse which he did foresee or find in them seing none can give first to him Rom. 11.35 nor be profitable to him Job 22.2 who needeth nothing from any Act. 17.25 but only by his own mercy which is that lovely property whereby he is strongly inclined to let out of his goodnesse to unworthy and miserable sinners who deserve the contrary from him for here Mercy is made the alone and sufficient motive of our regeneration while the Apostle saith According to his mercy he hath begotten us 8. That mercy which moves the Lord to work a saving change upon any sinner is both very plentiful for the quantity of it and most excellent for the quality of it and it must be so there being so many provocations found and foreseen in sinners which only plentiful mercy can overcome Isa 48.8 and so many excellent favours to be bestowed upon the Regenerate as never entered in their hearts to conceive 1 Cor. 2.9 that it must be excellent mercy that doth bestow them Therefore that which moves the Lord to regenerate sinners is not simply called Mercy but abundant mercy which in the Original signifies not only the plenty of it for quantity but also the excellency and worth of it for quality 9. The Regenerate come not presently to the possession of what Christ hath purchased for them they must be first tryed whether they will glorifie him by living in the confident expectation of what he hath purchased and promised which is hope flowing from faith and only differing from it in this that faith apprehends the thing promised as if it were present so giving it a spiritual kind of subsistance in the soul Heb. 11.1 and hope makes the heart with some measure of chearfull patience expect that good which it looks upon as absent for the time Rom. 8.25 for the want of possession for a time after regeneration is imported in this that we are begotten again unto a lively hope 10. Before the Lord make this powerful change upon sinners in regeneration they are altogether without any true and well-grounded hope of a better life than this what-ever strong and groundlesse presumptions thereof they may entertain for so much is supposed in this that we are begotten again unto a lively hope 11. All that have gotten a new life and nature from the Lord in â—â—generation have gotten therewith this grace of hope 〈◊〉 have his allowance to keep up their hearts in the expâ—â—◠〈◊〉 of all that he hath promised and though theâ—cy â—â—rance and unbelief doth often maâ— the exercise 〈…〉 Lam. 3.18 yet they must again attain unâ—◠〈…〉 â—easure of the exercise thereof Lam. 3.24 it beâ—â—â—cial act of the new life which is given in regeneraâ—◠〈◊〉 and is here made the immediate effect of it as is â—â—orted in this He hath begotten us again unto a lively 〈◊〉 12. The hope of the Regenerate is a lively hope â—ickening them in the use of all means for attaining to â—hat they hope for Heb. 12.28 and for keeping of themselves free of every thing unsuitable for them who are born to so great hopes 1 Joh. 3.3 for it
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
Spirit which are in their hearts Gal. 5.17 But likewise against the everlasting wel-being of their very souls so that these corruptions cannot be given way to except we would so far as in us lyes run the hazard of the losse of our souls for this is here a third motive to the mortifying of these lusts that they war against the soul 8. The Lord doth allow Christians to stir up their hearts to the study of the mortification of their corruptions by the consideration of the hazard that cannot but follow upon their prevailing which is no lesse than the wounding of their souls by every advantage their corruptions do get and the eternal losse and ruine of their souls by the continual prevailing of them as is imported also in this motive to the mortification of those fleshly lusts They war against the soul Vers 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation In this Verse the Apostle presseth the effect of his former exhortation and withall prescribeth a special mean of shewing forth the praises of God to wit That Christians should labour to express holiness in their outward conversation and this he beareth in by two arguments The first is That their lot was to converse among the enemies of the Gospel and such as would be glad to find occasion from their miscarriage to slander them as evil doers The second is That their holy walking among such might prove a blessed mean not only to stop the mouthes of their slanderous enemies but likewise to being about their conversion and consequently bring much glory to God when it should please him to visit them with his saving grace Hence Learn 1. In so far as the power of sin is weakened in the heart there will be a beauty and loveliness upon the outward conversation which if it be defiled with out-breakings doth clearly evidence the power and prevalency of unmortified lusts in the heart â—or as a necessary consequent or effect of the former exhortation to abstain from fleshly lusts the Apostle bringeth in this having your conversation honest 2. It is not so much by a fair profession or good expressions that Christians do shew forth the praises of God as by an honest conversation made beautiful and lovely as the word here translated honest signifieth to on-lookers by the right ordering of all the parts of it in duties to God and men Psal 50.23 by the manifesting of wisdom and meekness therein joyntly Jam. 3.13 and especially by the faithful discharge of the duties of their particular callings and relations 1 Thess 4.11 12. Tit. 2.9 10. for the way of the Apostle's bringing in this exhortation giveth ground to take this as an mean of attaining to what he had prest before to wit their shewing forth of the praises of God mentioned ver 9. having your conversation honest c. 3. The more wicked the society be with whom Believers lot is to converse the more should they be stirred up to the study of an honest conversation for the conviction or gaining of such for by this that these Christian Hebrews were among Heathens whom many professors of Christianity resemble in living like Heathens without respect to the Law of God Rom. 2.14 pursuing strongly their Idols as Heathens do 1 Cor. 12.2 and being unacquainted with the priviledges and duties of the Covenant of Grace as Heathens are Eph. 2.11 and ready to persecute all that run not their course 1 Pet. 4.3 All which the Scriptures cited make characters of Heathens the Apostle perswades them to study holiness of life having your conversation honest among the Gentiles 4. Those of whom the world is unworthy are often represented to the world as unworthy to live in it by those whose dishonest wayes are reproved by their honest conversation for it is here supponed to be the lot of the chosen Generation the royal Priesthood c. to be spoken against as evil doers 5. It is one of the characters of them that are without God in the world to be enemies to and slanderers of those who will not run with them to the same excess of riot for it is here a description of the Heathens that they speak against those who are of an honest conversation as evil doers 6. The best way for Christians to stop the mouthes of their slanderers is by an honest conversation without which any other means they can use will readily prove ineffectual for maintaining their reputation for here the Apostle prescribeth to Christians the study of a holy walking as a mean to put their very enemies upon an exercise inconsistent with slandering of the Godly having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God 7. Although the Word accompanied with the powerfull blessing of God be the principal mean of sinners conversion Rom. 10.17 15. Yet the Lord may make use of the very carriage and visible acting of his People such as their equity in their dealings even with their enemies their patient bearing of injuries from them and continuing to expresse love and respect to them notwithstanding thereof to allure wicked men to fall in love with his way and to give him glory that ever sent them such a mean and blessed it to them for their reclaiming from the way of perdition for here an honest conversation is pressed as a mean of gaining the enemies of Christ and his People to glorifie God in the day of visitation 8. Neither the best use of natural power of free-will that unrenewed men may attain â—nto nor all the pains that the Godly can take upon them will be sufficient to bring about that glorious work of their Conversion whereby the Lord is so much glorified till he be pleased to visit them with his power Psal 110.3 and with his love to make the change Ezek. 168. for here as a necessary pre-requisit for the gaining of sinners to glorifie God the Apostle supponeth that there must be a day of visitation whereby must be understood a visitation in special mercy in regard it gains sinners to glorifie God 9. It is not any glory to our selves from men that should be our motive to an honest walking among them but that we may thereby bring some glory to God from them which being honestly aimed at by us shall bring sufficient glory to us along with it 1 Sam. 2.30 for this is here made the principal motive to an honest walking That thereby others might be moved to glorifie God in the day of visitation 10. The Children of the Lord should not lose their hopes nor quite their endeavours of gaining the greatest enemies to God or themselves among whom they live considering how soon and easily the Lord can make a change upon them for the Apostle
fear sufferings from them nor to joyn with them in their evil wayes to eschew the same Hence Learn 1. Trouble and persecution cannot arise in the Church when wicked men please to plot it or set a time to the beginning of it were their power policy and malice never so great but only when that fit and prefixed opportunity as the word here signifieth is come which hath been condescended upon in the eternal councel of God who hath also determined how long the troubles of the Church shall continue Hab. 2.3 and at what period of time they shall end Psal 10â— 13 The consideration whereof should quiet and comfort the hearts of the Godly under their sufferings for it is here held forth as a ground of chearfull submission to a suffering lot that the time prefixed and fittest for that businesse as the word signifieth â—s come 2. The Church is the House of God whereof himself is both the Builder Psal 147.2 and the Foundation and chief corner-stone Isa 28.16 wherein he delighteth to dwell Psal 132.14 and which he will therefore protect and defend Zech. 2.5 wherein there should be every thing belonging to a well-ordered family 1 Tim. 3.15 especially holinesse in the members thereof Psal 93.5 for so the Church is here called The House of God 3. As the Lord is pleased sometimes to begin his judgments at the sins of men without the Church that thereby his own may take warning Zeph. 3.6 7. So he seeth it fitting at some other times to take another method and to begin at his own Church with sore corrections while his enemies who must drink the dregs of that cup whereof his own tast but a little Psal 75.8 Jer. 25.29 and 17.18 are spared that he may make use of them as a rod wherewith to scourge his Children Isa 10.5.12 that he may prove himself impartially just in correcting the sins of his own which are oftentimes more dishonourable to him than the sins of others Amos 3.2 for which and the like causes it is that judgment must begin at the House of God 4. Although there be no vindictive wrath in any of the troubles and sufferings of the Godly since Christ hath born that to the full Rom. 5.9 and so all his paths toward his own and consequently even persecution it self must be mercy and truth Psal 25.10 Yet those calamities wherewith the Lord exerciseth his visible Church may be called judgments not only because they are properly such to many wicked and profane with whom God dealeth by these calamities as a just Judge punishing unpardoned iâ—â—â—ities and because that same calamity which â—s a merciful trial to the Godly will be turned in a judgment to their persecutors as the Apostle importeth in the latter part of this Verse but also because even persecution it self and suffering for Christ and his Truth in reference to the Godly as they are alwayes acts of the Lord's love to them Heb. 12.6 So they may be also acts of his holy justice correcting and humbling them for those iniquities which he hath pardoned Psal 99.8 so that those same sufferings which the Godly endure for Christ and his Truth may be to them also fatherly chastisements for their faults which in Scripture are called judgments even upon the Godly Psal 119.75 for here the Apostle speaking of the trials and sufferings of the Godly saith Judgment must begin at the House of God 5. The trials and hard exercises of the Church are certain forerunners of a wofull end abiding the instruments thereof when the Lord hath done his work by them the consideration whereof should keep the Lord's People from fainting under their sufferings from wicked men and from inclining to joyn with them in their evil wayes for present case for if judgment first begin at us what shall the end be of them that obey not the Gospel 6. As the end of all wicked men even of these who have not heard the Gospel shall be everlasting destruction because they have not made use of those natural impressions of God and his Will that are left in them Psal 9.17 So the judgment abiding those who have heard the Gospel and would not suffer themselves to be perswaded to imbrace the blessed offers made therein nor give up themselves to Christ's obedience which is the description the Apostle giveth of those whom he here threatneth supposing them to have been hearers of the Gospel shall be so terrible as no words can expresse Therefore the Apostle useth this question which none can answer What shall the end be of them that obey not the Gospel Vers 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Here the Apostle cleareth his former argument to this purpose That if even justified persons and holy walkers had such a hard lot in the world that they could not but with great difficulty and through many fiery tryals win to the Kingdom of Heaven Those who did cast off all Religion and gave themselves up to all wickednesse might expect in the day of God's reckoning with them to find no place to shelter themselves from his everlasting wrath and therefore there was no reason why the Godly should fear them or joyn with them in their evil wayes to shun sufferings from them seing their end should be so terrible Hence Learn 1. Although the salvation of all that flie to Christ and take themselves to the study of holinesse be most sure in regard of Christ's undertaking to cause them persevere till they come to it Joh. 10.28 and the way to that salvation be in it self sweet Prov. 3.17 and in regard of Christ's large allowance of strength and comfort easie to the renewed man Mat. 11.30 Yet considering the many fiery trials that are in the way and the Believers own weaknesse it is no easie matter for them to win through to the possession thereof The consideration of which difficulty should be so far from discouraging them in the way that it should provoke them to put on much resolution to hold on that way in Christs strength notwithstanding all difficulties for not the possibility of the Elects losing salvation but the difficulty of attaining it by reason of many trials and their own weaknesse is imported in this expression as a motive to constancy If the righteous scarcely be saved c. 2. While the Lord's People are suffering and wicked persons prospering they should put their hearts frequently to consider how wofull and unspeakably terrible the end of these wicked enemies must be when they shall be forced to appear before their Judge and shall find no place to shelter them from his fierce wrath which shall pursue them to Hell and torment them there for ever that by such thoughts the suffering-Children of God may be moved neither to envie them for their present prosperity nor incline to joyn with them in their sinful courses for eschewing trouble from them Psal 37.1 2 c. and