doing 4. The lively and frequent exercise of Faith draweth vertue from Christ to make the Believer resemble Him in those communicable perfections of His wherewith the Scripture holds Him forth adorned and to be closed with by sinners so that under whatsoever consideration of Christ held forth in Scripture sinners do close with Him they are thereby in some measure changed to some likeness with Him in that consideration if the unclean soul close with Him offered under the consideration of a fountain it becomes in some measure like Him in purity and holinesse if the dead sinner receive Him offered as life he becomes to live like Him if the unstable soul come to Him as the foundation-stone it grows stable as a stone and so of every consideration under which Christ offered in the Word is closed with for He being before proposed under the consideration of a living stone as the object of Faith to be closed with the Apostle here affirms that they who did so close with Him should find that by their so doing they also as lively stones should be built up 5. Those souls who may expect that the Lord will keep communion with them and dwell familiarly in them as in His House must labour to be made spiritual in their minds enlightened and elevated to discern things spiritual which the natural man cannot do 1 Cor. 2.14 15. Pro. 8.12 in their affections humbled in the sense of their unworthiness and sinfulness Isa 57.15 confident of their acceptation with God through Christ Heb. 6.3 chearfull in Him as reconciled to them Psal 22.3 loathing sin and loving holiness 2 Cor. 6.16 c. and all persons that are holy 1 Joh. 4.16 All which the Scriptures cited make clear to be parts of a spiritual frame which is to be studied by all those who may expect the Lord to dwell in them as in His House for Believers in order to their enjoying of fellowship with Christ are here said to be built up a spiritual house 6. The more heartily and frequently sinners flee to and make use of Jesus Christ as the Gospel offers Him the more fit are they to be an habitation for Him to dwell in and the more familiarly will He converse with them and that because the only way to attain to and grow in a spiritual frame which makes sinners a fit habitation for the Lord to dwell in is to be daily flying to and making use of Jesus Christ who gives the Spirit for working of that frame 2 Cor. 3.18 for Believers by coming to Him ver 4. are here said to be built up a spiritual house 7. Near union with Jesus Christ and daily use-making of Him by Faith is the best way to make the Saints one among themselves the division difference of judgment and alienation of affection among them proves one or other or all of them to be at a distance from Him for while the Apostle saith To whom coming c. Ye are built up a spiritual house he doth import That Believers by their closing with and use-making of Jesus Christ are as closely united one of them to another as the stones of a building are 3. Every particular Believer should esteem himself a part of the Church universal which maketh up one house to God 1 Tim. 3.15 and so should seek the good thereof Psal 122.9 and sympathize with the sufferings of the whole or any member thereof 1 Cor. 12.25 26. seing they are built up to wit in the universal Church with the rest of the members thereof a spiritual house 9. Although the most eminent Believers may not take upon them any part of the Ministerial Office without a lawful and orderly calling thereunto Rom. 10.15 Heb. 5 4. yet all Professours of Christianity do in some respects resemble the Priests under the Law in so far as they are separated by the Lord from all the rest of the world and true Believers among them do receive that unction from the Lord to wit His holy Spirit 1 Joh. 2.20 which was signified by that oyl wherewith the Priests were anointed Exod. 28.41 and have their service accepted while others are rejected Prov. 15.8 in which respects they are here called An holy Priesthood 10. Although internal or real holiness be not the necessary qualification which maketh one a member of the visible Church Act. 8.13 Joh. 15.2 Yet is it the duty of all to study that holiness and the mark of all the true and lively members of the Church to be endued therewith therefore they are here called A holy Priesthood 11. The great imployment of Believers in Jesus Christ is to offer sacrifices to God not typical which are now abolished by Christ Heb. 10.1 c. nor expiatory which Christ alone hath once offered never to be repeated Heb. 7.27 but gratulatory in testimony of their thankfulness to Him for that sacrifice of Himself for them such as the sacrifice of themselves for His service Rom. 12.1 their penitent and humble supplications Psal 51.17 and 141.2 their praises Heb. 13.15 and their charity to his Saints Philip. 4.18 These and the like are they to ofter who are a holy Priesthood to offer up spiritual sacrifices 12. What ever sacrifices of this sort Believers offer up to God they must be spiritual done from a spiritual principle a new nature Ezek. 36.26 27. upon spiritual furniture the strength of Christ Philip. 4.13 and for a spiritual end the glory of Christ 1 Cor. 10.31 In which and the like respects they are here called spiritual sacrifices 13. Such spiritual sacrifices as Believers offer up to God are well-pleasing to Him not for any worth that is in them Isa 64.6 or advantage they can be to Him Psal 16.2 Act. 17.25 But because they are presented to God by Jesus Christ who taketh away the iniquity of their holy things Exod. 28.38 and doth perfume their service with the incense of his merits Rev. 8.3 Therefore are their sacrifices acceptable to God by Jesus Christ Vers 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone elect precious and be that believeth on Him shall not he confounded The Apostle doth confirm his former Doctrine concerning the usefulness and excellency of Jesus Christ for the Church and Believers in Him by a testimony of Scripture which though no particular place be here cited is to be found Isa 28.16 And withall he adds two further arguments to move them to that hearty receiving of the Gospel and use-making of Christ offered in it which he hath prest in the former words The one is That we have Jesus Christ who is the Father's choice and highly esteemed by Him with the Father's great good will laid in the Church as the foundation and chief corner-stone thereof for every soul to flee to and rest upon The other is That whosoever betake themselves to Him by Faith shall never need to be ashamed of their so doing Hence Learn 1. The Ministers of Christ
ought to have the written Word so richly dwelling in them that they may be able to confirm every Truth they deliver from that Word and the Lord's People ought to be so well acquainted with the same that though Ministers do not spend time to cite particularly every Chapter and Verse where every passage they bring forth is to be found they may notwithstanding upon the hearing of it faithfully and for the substance repeated to them acknowledge and receive the same for the Lord's mind for even the Apostle here as frequently elswhere doth confirm his Doctrine by Scripture and yet supponing those to whom he writes well acquainted at least with the letter thereof he doth not condescend upon the particular place judging it sufficient to say Wherefore it is contained in the Scripture Behold I lay c. 2. True Faith can have solid footing no where but upon the written Word of God nor should any of the Lord's People be satisfied with the most pleasant notions about Christ Jesus till they see them grounded upon and drawn from that Word therfore the Apostle having in the former words commended Christ as the object of saving Faith doth here repeat again the same commendation of Him from the Old Testament that so Faith might rest safely upon Him as such a one Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone c. 3. Jesus Christ and He alone is that to the Church and to every soul that flees to Him which the chief corner stone whether the lowest or the highest is to the building He is the stone first laid in regard He was and behoved to be actually exercising His Mediatory Office before any sinner could attain to union or communion with God Col. 1.18 He is the stone laid lower than any of the rest in His humiliation Psal 22.6 He bears the weight of the whole Church and of every believing soul Heb. 1.3 He is more curiously wrought than any of the rest of the stones of the building as the chief corner-stone useth to be and engraven by the art of His Father adorning Him with all perfections suitable for the necessities of poor sinners Zech. 3.9 He is the bond whereby most differing Nations such as Jews and Gentiles are united in one building Eph. 2.16 as the foundation corner-stone knits the two side-walls of the building together He is the perfection of the whole in whom the building and every lively stone thereof is compleat Col. 2.10 as the highest corner-stone and as that also He is the glory and ornament of all the building Isa 22.24 In all which He is resembled by that whereby the Spirit of the Lord here sets Him forth to our capacity The chief corner-stone 4. We have this great blessing Christ for the chief corner-stone of this spiritual building with the Father's great good will who hath laid Him first In His eternal Counsel or Decree as the word used by Isaiah chap. 28.16 and here translated to lay doth signifie Psal 2.2 Secondly In His actual exhibition of Him to the Church as Mediatour first in the promise of Him Gen. 3.5 and next visibly in our flesh for so this word is also used to signifie the publishing or execution of things formerly decreed 2 Chron. 9.23 Prov. 3.19 And thirdly in His exalting of Him when He had perfected the work of Redemption so much of it as concerned Him to do in the state of his humiliation for so this same word used Psal 8.2 is translated Mat. 21.16 to perfect a work In all which respects the Father layes Christ the foundation or chief corner-stone in the Church and calls all to behold what pleasure He hath in so doing Behold I lay in Sion a chief corner-stone 5. The Father's condescendency to give His own blessed Son for the above-mentioned uses to His Church and Believers in Him which this similitude here made use of holds forth is worthy of our most serious consideration and Christ this chief corner-stone is much to be admired as differing from all other corner-stones He being one stone who is both the lowest and highest of the building Philip. 2.6 7. who hath immediate connexion with the least stone or meanest Believer as well as with the greatest or most eminent whether Prophets Apostles or even the virgin Mary Joh. 17.20 21. who communicates an influence of life and growth to every stone laid upon Him Eph. 2.21 and who never suffers any that are built upon Him to fall totally and finally off Him Joh. 10.28 In all which respects we are here called to admire Jesus Christ and to give our most serious attention and consideration to the Father in giving Him by this word which serves both to draw attention and admiration Behold I lay in Sion a chief corner-stone c. 6. Though Christ be God's gift to the whole Church made up of Jews and Gentiles Eph. 2.14 which often hath the name of Sion in Scripture Obad. 17. Yet with a special reference to the Church of the Jews who first had that name He is said to be laid in Sion being first preached publickly and held forth in Promises Sacrifices and Types to them Psal 147.19 20. being come of them according to the flesh Rom. 9.5 and first offered to them after His incarnation Matth. 10.5 6. from whom the news of Him is come to the rest of the world Mica 4.2 and by whom Christ shall yet have a great part of His publick glory in the world Hos 3.5 Rom. 11.12 15. All which should make us pity their present case and pray for their conversion for with a special eye to them is this spoken Behold I lay in Sion a chief corner-stone c. 7. Christ's fitness for this great work of our Redemption evidenced by the Father's choosing of Him for it from among all others as the word elect signifies and by His high esteem of Him as our Mediator should strongly draw the hearts of sinners in to Him and move them to dwell much upon the thoughts of His worth and of the Father's esteem of Him as He is the receiver of all that come to God through Him for the Apostle having commended Christ before from these two Epithits that He is chosen of God and precious as motives to draw sinners in to Him repeateth them here again as delighting to write and think of so sweet a subject as Christ Elect precious 8. That which builds sinners upon Christ this chief corner-stone is that grace of believing which according to the signification of the word in the Hebrew whence the Apostle translateth this Text is the fixedness or stayedness as this same word is translated Exod. 17.12 of the soul in the expectation of salvation through Christ offered in the Gospel and whereby the soul is fed and nourished upon Him as its necessary food which is also in the signification of the word in that Language for the Apostle instead of insisting further upon the
further motives The one is That since the Lord had vouchsafed to call them from an estate of sin and wrath to a state of holinesse and happiness they ought therefore to walk answerably to their holy calling The other is That there should be a conformity between the Holy Lord and all His Children and therefore holiness which is His property ought to be studied by them and manifested in all the particular passages of their christian course And this last argument the Apostle confirms from the Scripture whereof though there be no particular place here cited yet the substance of the words are to be found in several places Lev. 11.44.19.2 and 20.7 Mat. 5.17 Hence Learn 1. They that would prove themselves to be truly holy and so to be the Children of the Lord must not satisfie themselves with the negative part of holiness which consists in abstenance from what is unsuitable to the relation of Children but they must also labour for the positive part of it which consists in some measure of conformity to their heavenly Father in His holinesse for after the Apostle hath prest that study negatively that they should not conform themselves to their former lusts in their ignorance he urgeth here the positive part thereof But as he which hath called you is holy so be ye holy 2. They who have found the Lord powerfully calling them from that estate of sin and wrath wherein they are naturally to a blessed condition of grace and happiness should think themselves thereby strongly obliged to the study of holiness whereby Christians in heart and practise are alienated and drawn from things earthly and are set apart for the use of their Lord and so do evidence to themselves their effectual calling 2 Pet. 1.10 for as a motive to the study of holiness the Apostle here suggests to Believers their calling But as he which hath called you is holy so be ye holy 3. Although it be altogether impossible for any Man or Angel to be conform in holinesse unto God who is essentially immutable and infinitly holy 1 Sam. 2.2 Yet there is no absolute unerring patern lower than the holy One to be set before the eyes of the Children of the Lord who ought not to make the holiest on earth a sufficient copie to them but being still ashamed of their defects in holiness and unsatisfied with their present measure thereof must still be aiming at a nearer conformity with Christ the Lord and daily making use of Him who is their sanctification 1 Cor. 1.30 to cover their defects and to sanctifie them more fully for this is the example and patern of that holinesse to which all the called Children of God should aspire As he who hath called you is holy so be ye holy 4. Although internal holinesse be mainly lovely to the Lord Psal 51.6 and the external without it be loathsom to Him Mat. 23.27 Yet none should satisfie themselves with that holinesse which they imagine to have within but should labour to manifest holiness in their external conversation by shewing themselves in their visible actings mindful and respective of all the Commands of God Lev. 20.7 8. Psal 119.6 whereby they glorifie Him before others and evidence themselves to have true holinesse Joh. 15.8 for this conformity to our Father in holinesse must be manifested in the conversation 5. There is no part of a Christian's conversation which ought not to favour of holiness and true piety not only his religious but even his common and civil actions ought to be done in the Lord and for his glory 1 Cor. 10.31 And under all the various dispensations of God with him he ought still to prove himself a hater of sin and a lover of what the Lord approves which is the thing here pressed to be holy in all manner of conversation 6. The strictest of moral precepts in the Old Testament are binding to Believers under the New the substance of all of them which is That reasonable creatures should love their Maker and their fellow-creatures being of perpetual equity obliging both Angels and Men and nothing being required of us in any of them to be done by vertue of our own strength or that we may be justified thereby but only what the Regenerate are enabled to aim at and to attain to such a measure of as through Christ shall be accepted as if they had attained to what is required Col. 2.10 for here one of the strictest of moral precepts that are in the Old Testament is pressed upon Believers As he who hath called you is holy so be ye holy for it is written Be ye holy for I am holy 7. The Ministers of Jesus Christ ought to have His Word so richly dwelling in them that they may be able to confirm what they deliver to the Lords People from clear and expresse testimonies thereof especially when they presse such Truths as natural hearts are most averse from for even this extraordinary Minister the Apostle whom people had lesse reason to suspect than any ordinary Minister while he presseth this high pitch of holinesse to wit the study of conformity to the Holy One he thus confirms his doctrine by Scripture Because it is written Be ye holy for I am holy 8. Although it be the duty of Ministers sometimes to point out to people the particular place of Scripture whereby they do confirm their doctrine Act. 13.33 yet ought the Lords People to be so well acquainted with the written Word that upon the hearing of any sentence of it they may acknowledge it to be the Lords mind that so there may be no necessity for Ministers to spend time and burthen peoples memories with multiplied citations for every Truth they deliver especially where the words of Scripture are remarkable and frequently to be found for so the Apostle citing this remarkable Scripture which is frequently to be found in the Old Testament doth not name any particular place but only saith It is written Be ye holy for I am holy Vers 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear Follows the fifth and sixth motives to the study of holiness The one is That even those who take the Lord for their Father and themselves for his Children will find Him an exact and impartial Judge of them and all their actions The other is That His Children are but strangers and sojourners and so living in the midst of many hazards and temptations both which should move them to study holiness whereof this is a special part to carry along in their hearts through their pilgrimage some fear of offending their heavenly Father who is to be their Judge Hence Learn 1. The more acquaintance with the Lord and confidence of His fatherly affection Christians attain unto the more are they obliged to the study of holiness and particularly to walk in fear of offending Him who will
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
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
forth the praises of him 8. Even the Elect before conversion are living in grosse ignorance of their own miserable condition and the remedy thereof Eph. 5.8 in the slavery of their lusts Rom. 13.12 They are under a staâ—e of wrath as well as others Eph. 2.3 and so without any true comfort Eph. 2.12 All which in Scripture is frequently set out by this word darkness whereby the Apostle expresseth the state of the Elect before conversion 9. Conversion brings sinners into a state of light which comprehends some clear knowledge of their own misery Rev. 3.18 and the remedy thereof 2 Cor. 4.6 a new and spiritual life communicated to them whereby they are enabled to close with Christ and cleave unto him Joh 18.12 to walk in holiness of life Mat. 5.16 their living in his favour Psal 89.15 their having a right to glory Col. 1.12 and his allowance to rejoyce and comfort themselves in their blessed estate Rom. 5.2 All which are set forth in Scripture by this word whereby the Apostle expresseth the excellent state of Converted Ones Who are called out of darkness into his light 10. The blessed estate of true Converts is much to be admired by them considering the Lords wonderful condescendency in plucking them out of so woful a condition as they were in before his marvellous loving kindness in possessing them in such excellent priviledges as they have in their new state and giving them an undoubted right to so matchless an inheritance as cannot but surpass the power of their understanding to comprehend and so make them wonder at their own happiness which is here called marvellous light 11. The way how the Lord brings his own out of the state of nature which is here called darkness into the state of grace which is called light is by his calling of them by the Gospel 2 Thess 2.14 opening their hearts to receive it by the power of his Spirit comming along with it Act. 16.14 and so powerfully changing them into his own Image 2 Cor. 3.18 Who hath called us out of darkness into his marvellous light 12. These upon whom the Lord hath wrought this blessed change ought frequently to reflect upon their former woful state that they may be kept humble 1 Cor. 15.9 and compassionate to others who are yet in the like Tit. 3.2 3. and likewise upon their present blessed condition that they may be provoked to praise and to the study of holiness 1 Tim. 1.16 17. for which and the like causes the change of Believers from the one state to the other is here represented to their thoughts that they might shew forth the praises of him who hath called them out of darkness into his marvellous light Vers 10. Which in time past were not a people but are now the people of God which bad not obtained mercy but now have obtained mercy Here is a further description of that happy change wrought upon these Christian Hebrews to whom he writeth to wit that they who before their imbracing of the Gospel had not been owned nor dealt with by the Lord as his peculiar People in Covenant with him neither yet had enjoyed any of his special mercies were how made his in a more special way than others and had saving and special mercies offered to all of them and bestowed upon some of them So that Hosea's Prophecy chap. 2.23 concerning the restoring of the Jewish Nation after their rejection for a time had now a begun accomplishment in them especially in those of them who had felt the fore-mentioned remarkable change whereby they should be moved to live to the praise of him that made it Hence Learn 1. When the Lord speaks to his Church in one age or to some particular persons in it he doth often speak also to his Church in after-ages and to all the rest of his People who are to live afterward See Mark 13.37 and Heb. 13.4 compared with Josh 1.6 and therefore it is the duty of all his People to mark how far promises made long since to the Church oâ— particular Believers in it have their accomplishment toward themselves that so they finding what was long since spoken to others made good to them they may be the more affected with that ancient and constant love of God whose thoughts hath been upon them for good while he was speaking to others who lived many ages before them for the Apostle cites and applies this Scripture spoken by Hosea to the People in his time as now verified upon these Christian Hebrews to whom he writeth Which in time past were not a people c. 2. They that would delight in shewing forth the praises of God and have their hearts engaged to the study of holiness must learn to dwell upon the thoughts of their wofull case wherein they were before conversion and upon the blessed state whereunto through Gods mercy they are advanced and often to compare the one with the other that so they may be the more affected with the change and engaged to study his honour that made it for after the Apostle had in the former Verse represented this to their thoughts as a motive to holiness he doth here insist upon and represent the same again by a new enlargement of it which is mainly verified in true Converts Who in time past were not a people but are now the people of God c. Although the elect be the Lord's People from eternity in regard of his purpose of grace toward them Psal 90.1 2 Tim. 1.9 Yet in regard of any actual manifestation of special love to them or of his complacency in them as carrying his Image they are not his People but remain slaves to Satan Eph. 2.2 and to their own lusts Tit. 3.3 until such time as by his power put forth with the preaching of the Law their wofull case be discovered to them Luke 1.17 and by the same power coming along with the preaching of the Gospel they be made willing to accept the offer of Reconciliation through Jesus Christ Psal 110.3 and thereby also be fitted for the duties of new obedience for the honour of Christ Isa 43.21 All which as the places cited prove are marks of them whom he doth in a special way own for his People for of the chosen Generation the Apostle thus speaketh in reference to their state before and after conversion VVhich in time past were not a people but are now the people of God 4. Though there be not a sinner in the world who hath not many mercies of God freely bestowed upon him Psal 145.9 and many deserved strokes kept off him Rom. 2.3 Yet even the Elect before their conversion have not obtained that special mercy whereby their sins are actually pardoned Act. 3.19 and whereby the Lord hath complacency in them Ezek. 16.8 and so they cannot be justified actually from eternity for only of true Converts is the Apostle's speech here principally to be understood while he saith That in time past to
to have the same suitable to their several ranks and conditions which God would have distinguished in some measure by apparrel Esth 5.1 Gen. 38.14 while they affect a newnesse and strangenesse whether in the kind of their apparel or in their way of using of it Zeph. 1.8 and when much time and expences are wasted about apparel as is imported in the Apostle's words here In all which and the like cases the Lord's People are ready to offend in the matter of their apparel and that because there is in them much unsubdued pride and vanity ready to manifest it self that way Isa 3.16 18 c. and because they forget that apparel is given to make them ashamed in remembrance of their sin 1 Tim. 2.9 14. for the hazard of offending by wasting both time and means is imported in this disswasive of the Apostle Whose adorning let it not be that outward adorning of plaiting the hair and wearing of gold or of putting on of apparel 2. Although the Lord allow persons who are in eminency above others to have ornaments beyond necessity Isa 22. â—0 21 22. and others to have more than ordinary at some special occasions Gen. 24.30 and all of his People to provide for things honest in the sight of all men Rom. 12.17 Yet when any Professor of Religion becomes excessive in the use of his liberty in these things he will be so far from commending Religion to others thereby that his practice will rather be a hinderance unto others to fall in love with it who may or will readily take occasion thence to think that Christians have no better things to take them up than these whereupon they wast their time pains and means for from this evil the Apostle here disswades Christian Women as they would gain their Heathen Husbands importing that their vanity and excesse in the matter of their apparel would rather hinder them than gain them to fall in love with Christianity Whose adorning let it not be that outward adorning of plaiting the hair c. 3. They that would by their outward carriage commend Religion and win others to fall in love therewith must have their prime care exercised about their heart which if it be adorned with the graces of God's Spirit in life and practice the conversation cannot but be lovely to all rightly discerning on-lookers for the Apostle having told those believing Women before that it was their conversation mainly which would gain their Husbands he now condescendeth upon the way of attaining to such a conversation Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 4. Those that wast much time pains and means in decking and trimming of their bodies do ordinarily neglect their souls leaving these in a disorderly sordid and filthy condition for the Apostle disswading from the one and in opposition thereto perswading to the other importeth the inconsistency of such an adorning of the outward man with the adorning of the inward Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 5. The Lord hath been pleased to hide the hearts of every one from the knowledge of another who therefore ought not by their rash judging and censuring of the inward frame and state of others to invade the Lord's prerogative of searching the heart Jer. 17.10 but ought to bestow much pains for keeping in a right frame their own hearts which are hid from all eyes but God's as a prime evidence of their sincerity Psal 51.6 7. Therefore the inward frame of the spirit is here called The hidden man of the heart 6. That which mainly makes the carriage of a Professor of Religion a mean to gain others to Jesus Christ is the exercise of the graces of God's Spirit within especially meeknesse and quietnesse of spirit by the former whereof to wit meeknesse they keep down their passions from rising against others that wrong them or against the Lord's dispensation in exercising them more hardly than others Numb 12.2 3. whereby also they essay all amicable and loving wayes of reclaiming such as do wrong them before they go to the rigor of justice 1 Cor. 4.21 and by the latter to wit quietnesse of spirit they do eschew all needlesse contradiction of others Isa 53.7 all rashnesse in their actions Act. 19.36 all medling with things not belonging to them 1 Thess 4.11 and all expressions of miscontent with that lot which the Lord hath carved out to them Psal 131.2 All which are here required of Christian Women tied to unbelieving and profane Husbands as special means of gaining them to Christ for in order to their gaining the Apostle thus exhorteth the Wives to put on the ornament of a meek and quiet spirit 7. Where such a gracious frame of spirit is within as the Apostle here exhorteth Christian Women to labour for it will have visible effects that may be discerned without for the Apostle exhorteth Christian Wives to the study of meeknesse and quietnesse of spirit as a mean to gain their unbelieving Husbands which it could not prove except the effects thereof were visible in their carriage 8. The grace of Christ is such an ornament as being once put upon the soul doth never altogether fade or wax old The consideration whereof should make Christians more careful to have it in exercise in their hearts than to have on the best of their ornaments which will soon wear and wax old for as an argument to move Christians to put on this adorning of Gods grace the Apostle affirms it to be that which is incorruptible 9. Although every grace be the Lords own free gift Jam. 1.17 and the most Gracious cannot properly be profitable to Him Job 22.2 Yet He is pleased to esteem of his own grace and graciously to reward the persons to whom He gives it as if it were of much worth to Him The consideration whereof should heighten the esteem of grace in our hearts and quicken us to pains for getting and increasing of it for this end is this adorning of a meek and quiet spirit here commended from this that it is in the sight of God of great price Vers 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Here are two further arguments whereby the Apostle presseth upon Christian Women the study of such a carriage as might prove a mean of gaining their wicked Husbands The one is taken from the example of holy believing VVomen registred in Scripture who counted it their best ornament to manifest their holinesse and faith by their dutifulnesse to their Husbands and particularly of Sarah who testified her obedience to her Husband by her respective and reverend language to him
The other argument is from the advantage of such a carriage that if they did imitate these holy Women especially Sarah in dutifulnesse to their Husbands notwithstanding of any terror from them they should prove themselves heirs of Sarah's blessednesse Hence Learn 1. The Children of the Lord have not only need of precepts to presse their duty upon them but likewise of the examples of others held forth to them who have gone before them in the practise of these duties that so they may apprehend them feasible seing others have attained to them and sweet seing others have chearfully practised them and the neglect of them hazardous since these who have made conscience of them may be brought as witnesses against the neglecters of them Therefore after the Apostle hath prest by precepts and reasons the duty of believing Women to their Husbands he here beareth in the same further by the example of the Saints for after this manner also the holy Women in the old time who trusted in God adorned themselves being in subjection to their own husbands 2. The approven examples of the most eminent of the Saints making conscience of moral duties which are registred in the Old Testament are obligatory under the New to the meanest of Believers in Christ who are not by their Christian Liberty freed from imitating them in these for here the Apostle presseth upon Christian Women dutifulnesse to their Husbands from the example of holy Women under the Old Testament and particularly Sarah who was an eminent and in some respects an extraordinary person For after this manner in the old time the holy women also c. Even as Sarah c. 3. There is no true holinesse which hath not Faith in God for the fountain and root of it whereby the heart relieth on God for furniture for the duties of holinesse and encouragement against difficulties in the way thereof Nor is there any real trusting in God which hath not for the fruit thereof holinesse consisting in the study of abstenance from every known sin and endeavour after every known duty for from these two joyntly are those ancient Believers described as examples to be imitated by others Holy Women who trusted in God 4. True holinesse and faith in God are mainly evidenced in the particular duties of these relations wherein the Lord's Providence hath placâ—d his People the conscionable discharge whereof doth prove the principal ornament of Professors for here the Apostle sets forth those ancient believing Women as in their best ornaments while they are evidencing their holinesse and trusting in God by their dutifulnesse to their Husbands to be imitated by Christian Women under the Gospel The holy Women who trusted in God adorned themselves being in subjection to their Husbands 5. The Lord takes notice of the least act of sincere obedience to his Commands even when it is mixed with many sinful failings which he passeth in penitents and would not have any of his People cast at any good in others nor be the lesse careful to imitate it that they do discern much miscarriage joyned with it for in that passage of Sarah's Gen. 18.12 which is here related to there are many sinful failings and little thing commendable beside that one word evidencing her reverence to her Husband which the Lord here registreth for her commendation and others imitation hiding the faults that were therewith Even as Sarah obeyed Abraham calling him Lord. 6. The want of these qualifications in parties to whom the Lord's People have relation which have been eminent in others doth not exempt them from these duties which by vertue of that relation have been performed to others endued with these qualifications for here the Apostle from Sarah's reverencing of Abraham an extraordinary and eminently gracious man inferreth upon Christian Women reverence to their wicked infidel Husbands Even as Sarah obeyed Abraham calling him Lord. 7. When we obtain grace from the Lord to follow the footsteps of the Saints registred in Scripture especially in the faithful discharge of the duties of our particular stations and relations then do we prove our selves to be partakers of the same spiritual priviledges with them and heirs of the same eternal blessednesse which they now possess for as those who imitate the faith and obedience of Abraham are for that called his children Rom. 4.11 12. Gal. 3.7 9 29. So these Women here who imitate Sarah in well-doing particularly in obedience to their Husbands are called her daughters Whose daughters ye are as long as ye do well which is not to be understood as if they were cast out of the number of her daughters for every short-coming in their duty but that it is in the way of their duty that they will clear to themselves their right to her blessedness and enjoy the sense of their interest in the spiritual priviledges which she had 8. They that resolve to hold on in the way of well-doing may resolve to meet with as much of terror and afrightment therein as wicked men can make them yea even from those of their nearest relations whose enmity against godlinesse before the Lord change them is greater than any natural affection they have to those they are most strictly tied unto for it is mainly against the terror and amazement of wicked Husbands that the Apostle here guards Christian Women encouraging them by this that they should prove themselves daughters of Sarah if they held on in their duty and were not afraid of any amazement 9. It is perseverance in the way of duty when there is not only small appearance of successe but much terrible opposition from wicked men in following of it which mainly cleareth to Believers their right to the heavenly inheritance for this the Apostle presseth upon Christian Women as that which would prove them daughters of Sarah that is co-heirs with her of the heavenly inheritance if they did well and were not afraid of any amazement Vers 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred In the next place the Apostle presseth the duties of Husbands to their Wives which he comprehendeth in two branches First That they should manifest a special measure of prudence and heavenly wisdom in conversing with them And secondly that they should season their authority over them with tenderness and respect to them both which he presseth by several arguments 1. From the strictnesse of their obligation to these duties which was the same with that of the Wives to theirs 2. From the weaknesse and infirmity of the Women which calls for the more wise and tender dealing 3. From the equality of both in partaking of spiritual and eternal priviledges And 4. from the hazard of the neglect of those duties to wit the interrupting of their service to God particularly the marring of their access to him in prayer Hence
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
In the next he commendeth the Epistle it self 1. from the shortnesse of it and 2. from the sweet scope thereof which was to stir them up to their duty and to bear witnesse to the Doctrine of God's Free-grace whereunto they did adhere Hence Learn 1. Though saving Truth should be heartily embraced who ever they be that carry it Philip. 1.15 18. Yet it contributes for the better acceptance thereof that those who deliver it deserve and have a good esteem amongst those to whom it is delivered and be looked upon by them as having a special respect to their good for to make thiâ— Epistle the more acceptable to those to whom it was firsâ— directed the Apostle commendeth him that carried it and was to open it up unto them as one faithfull in his Office and loving toward them By Silvanus a faithfâ—ll Brother unto you 2. It becomes those who are of longer standing and more eminent gifts in the Ministery to be so far from undervaluing or slighting those who are of shorter standing and meaner gifts that they ought to gain to them all the respect and esteem they can among the Lord's people for the Message-sake which they carry for this Apostle being among the first of those that Christ called immediately to the service of the Gospel and eminently honoured by him to be a Pen-man of Scripture doth here commend Silvanus of whom there was no mention in Christ's dayes and who was only an ordinary Minister called to expound the written Word as if he had been in all respects his equal By Silvanus a faithful Brother 3. It is the great commendation of a Minister of Christ that he be faithful in his Master's service by improving his talents whether moe or fewer for His glory Mat. 25.21 23. and that he have a brotherly affection toward his fellow-labourers expressing the same by working to their hands in the work of the Gospel Col. 4.11 and to the people by a humble and affectionate care of their good as if they were his brethren Philip. 4.1 for this is the commendation of Silvanus A faithful Brother to you 4. It is neither safe to withhold our testimony concerning the fidelity of others when we have grounds for charity that they do deserve it nor to be positive and superlative in commending of any as if we were infallibly perswaded of their faithfulnesse for the Apostle giveth this commendation to Silvanus of his faithfulnesse with such an adjection as signifies a judgment of charity concerning him which the Apostle had gathered by several probable grounds and reasons and yet the expression doth import an inferiour degree of certainty to that which he had concerning his own estate and fidelity in his Calling Rom. 8.38 1 Tim. 1.12 By Silvanus a faithful Brother as I suppose 5. It is a necessary favour to the Church and People of God to have the mind of God given unto them in writing to be a standing Rule for trial of every thing that is pretended to be His mind Isa 8.20 to help their frail memories the better to remember His Truth Isa 30.8 to prevent mistakes among His People concerning His mind which would far more readily arise if it had been only delivered in so transient a way as Satan's oracles are and that His People when they have not occasion to hear His Mind preached or spoken by others may have it with them to read and meditate upon Act. 8.28 for though this Apostle and others had preached the substance of 〈◊〉 Doctrine contained in this Epistle to these same persons to whom it is directed Act. 2. 1 Pet. 1. 25. and though they had Silvanus a man able to preach the Gospel coming to them Yet the Spirit of the Lord finds it necessary to write his mind to them By Silvanus c. I have written unto you 6. It is a commendable thing in Christ's Servants and a special gift of God's to them to be able to deliver much of the Lords Mind to His People in a few words providing it be with plainness of speech So will people be the more able to comprehend in their judgment and retain in their memory what is delivered to them for the Apostle commends this Epistle which hath in it the heads of all saving Truths delivered in much plainnesse of speech from the shortnesse of it I have written unto you briefly 7. It is necessary for Christs Ministers to make use of several strains of Doctrine in dealing with people sometimes to exhort them and that with much earnestnesse and vehemency to their duty sometimes to comfort them against discouragements in the way of their duty both which are in the signification of the first word Exhorting at other times again to bear witnesse to the Truths they deliver as a thing themselves know experimentally and believe to be the Truth of God Joh. 3.11 confirming the same from other places of Scripture Act. 26.22 and 28.23 and testifying against them that reject or disobey the same Deut. 8. 19. according to the signification of the next word testifying by both which the Apostle holdeth forth his several strains of dealing with the people especially in this Epistle and these as a patern to Ministers Exhorting and testifying 8. The sum of the Gospel and of all right preaching thereof is To make offer unto sinners of the rich and free grace of God for pardoning sanctifying and saving of them to stir them up to imbrace that offer and having embraced it to study the exercise of grace and walking like gracious persons in the obedience of that Doctrine for here the Apostle giveth the sum and scope of this Epistle which is the same with that of the whole Word To exhort and testifie that this is the true grace of God 9. The Doctrine of the Gospel wiâ—â— deceive none that receive it they will find the Lord as gracious and his wayes as sweet as the Gospel affirms for it is the true grace of God 10. Even those who have made good progresse in grace and are for the present fixed in their adherance to the Truth are in hazard to be shaken by temptations and made to question the truth of the Gospel and the reality of the gracious offers made therein as is imported in this that the Spirit of the Lord findeth it necessary to put the Apostle upon writing an Epistle to such for exhorting and testifying that is was the true grace of God wherein they did stand Vers 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son Here is the fourth article of the Conclusion of this Epistle wherein the Apostle delivers salutations to the scattered Jews 1. From those Christians at Babylon whom the Lord had chosen out of the world to be a Church to himself and to share with others of His People in spiritual and eternal mercies This Church at Babylon seems to have been made up of the posterity of those Jews who
called himself Lord or Head of the Church but discharged it in all Ministers 1 Pet. 5.3 and here taketh a lower title to himself A Servant 2. It is necessary for Christ's Ambassadors to know and assert their Calling from Him that Truth may have weight with People and they may have courage what-ever their faithfulnesse may cost them for while the Apostle knoweth himself to be a Servant of Jesus Christ he dare avow himself by name and surname even when he 〈◊〉 publishing Truths that cost him his life Simon Peter a Servant and an Apostle of Jesus Christ 2. He describeth these to whom the Epistle is mainly directed from the worth of their faith equal to the faith of the Apostles for all saving effects and cleareth the way how they came by it to wit by the vertue of the faithfulnes of God and the merits of Christ Hence Learn 1. The Scriptures are not only given for converting sinners and working grace where it is not Psal 19.7 But also for their sake who are already converted and gracious fine places being mainly intended for them to further their growth guard them against temptations and to fit them for their last meeting with Christ which are the ends of this Epistle directed mainly to them that have obtained precious faith 2. Although some Believers are more strong in believing and so have more joy and peace than others 1 Joh. 2.13 14. Yet is the faith of them all of alike worth in so far as it uniteth them all to the same Saviour from whom the weakest faith shall never shed interesteth them all in the same spiritual promises priviledges and glorious reward and is bought for them all with the same price in all which respects the true faith of the meanest Believer is alike precious with the faith of the Apostles 3. The way how saving faith cometh to the Elect and is wrought in their hearts is by vertue of the faithfulnesse of God who promised to Christ in the Covenant of Redemption the bestowing of it upon the Elect Psal 110.3 and to the Elect in the Covenant of Grace Isa 54.13 Joh. 6.45 It being God's righteousnesse to prove himself faithfull in making all these promises and it comes also through Christ's righteousnesse which is his doing and suffering to purchase it and other saving graces for us and so although we have it freely Yet Christ bought it dear and God is righteous in giving what Himself promised and Christ paid for 1 Joh. 1.9 So the Apostle makes this precious faith to come to all that have it through the righteousness of God and our Saviour Jesus Christ Vers 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. In this Salutation he wisheth to them a daily growth in their hearts 1. Of the sweet sense of God's free favour making the graces of His Spirit to thrive 2. Of true spiritual peace flowing from the former and carrying with it every necessary blessing as the signification of these words grace and peace and their order doth import and all this through their growing in that knowledge of God and his Son Christ which hath faith affection and practice with it Hence Learn 1. No lesse than what is here wished for is the Lords allowance to every Believer if they get it not they have themselves to blame for His Majesty doth nothing to mar the multiplying of grace and peace upon all that have precious faith 2. They that would have this rich allowance must not only expect in this order Grace or God's free favour first and then Peace with every necessary blessing But they must study to grow daily in the knowledge of the nature and will of God the purchase fulnesse and offices of Christ so as by the use-making of all heart and life may be changed for such a knowledge is this through which grace and peace is multiplied 3. It is not formality or vain repetition to use frequently the same expressions to God or to others when they flow from new sense of the worth and need of the things for this Apostle and others do ordinarily use these same expressions in the beginnings of their Epistles Grace and peace c. Vers 3. According as His divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of Him that hath called us to glory and vertue Followeth the ground of his confidence which might also hearten them that it should be acording to his wish to wit That Gods powerful grâ—â—â—â—ad already begun a saving work in them by bestowing freely upon them all that is essential to a gracious frame of spirit within and a holy life without and this he had done by making them so to know Christ as to consent to Him calling them by the Gospel to glory or eternal life as the end by vertue which is grace and holinesse as the way or means Hence Learn 1. The seen beginnings of a saving work of grace are comfortable pledges and confirmations to faith that that work shall thrive it being suitable to the Lords wisdom power and constancy to carry on and perfect what He hath begun for the Apostle wisheth grace and peace to be multiplied According as His divine power had begun the work 2. To give grace to a graceless soul is a work of Gods infinit power there being so much unworthinesse guiltinesse and opposition to hinder that work in all the Elect Therefore the cause of this work is here made divine power 3. The Lord in the bestowing of saving grace worketh both irresistably and freely neither can any for whom it is appointed and purchased so oppose as to hinder the bestowing of it for it is divine power that worketh it Nor can any in nature so use their naturals as to prepare themselves for or merit the bestowing of it for divine power worketh by giving freely all things that pertain to life and so the very preparations for the new life 4. The substance of every saving grace though not the full measure and a right to what may enable for honouring God in practice is given at once in conversion As a Child when it first liveth or is new born hath all the essential parts of a man Therfore to these to whom the Apostle wisheth encrease of grace and upon whom he is to presse growth he affirmeth to be already given all things that pertain to life and godliness 5. The very first beginnings of grace is wrought in the heart by making a sinner drink-in the knowledge of Christ the Law indeed prepares for this work by discovering sin and deserved wrath and terrifying the conscience But the Gospel which holdeâ—â— out Christ the Saviour from sin and wrath having in Him the fulnesse of grace and a heart to let it out freely upon gracelesse sinners is the Spirit 's instrument of working grace for as the Apostle wished grace to thrive in the former Verse
stir him up to diligence in his place and these to whom he writes in theirs and it is taken from the necessity of his so doing and that both upon his part who was bound to it by vertue of his Calling as long as he had life with ability and upon their part who stood in need not only to be minded of their duty but to be powerfully roused as the word signifieth to the practice of it Hence Learn 1. It is neither the credit nor profit of a Ministers Calling that should move him to painfulnesse but rather the consideration of the equity of the work how just a thing it is as the Apostle's word here signifieth that one so unworthy of so honourable an Imployment and many times justly deserving to have been thrust out of it should yet be imployed furnished and rewarded by Jesus Christ This made the Apostle and ought to make every other Minister to stir up himself and others because he thinketh it meet or just and equitable so to do 2. As death is the term-day of a Minister's service in his Calling till which time he ought neither to desire to change his Calling nor do it by Deputies under him though he meet with small successe and great hardship So the consideration of his frail flitting and fighting condition imported by being in a tabernacle should make him stir himself busily while time and strength lasteth Therfore the Apostle counted it just so to do as long as he was in the tabernacle of his body and was moved to diligence by taking up his present condition under the similitude of being in a tabernacle 3. A Minister should not content himself barely to propound Truths and minde people of their duty but by all means should labour with God and his own heart to have such power accompanying his pains that dead sleeping and lazie souls may be quickened wakened and roused up for no lesse doth this word signifie which the Apostle addeth to the word he used in the former Verse to stir you up by putting you in remembrance Vers 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me The eighth motive is taken from the nearnesse of the Apostle's death Christ having told him Joh. 21.18 that in his old dayes he should be martyred and now knowing the time to be near he maketh use of the warning both for his own and their up-stirring Hence Learn 1. The nearer our journeys end be the faster should we run according to our strength in serving Christ and doing good to souls for when death is near the best will think the great part of their businesse undone Thus the Apostle is earnest with them because he knew he was shortly to put off his tabernacle 2. Learn from this how hard usage and unpleasant to flesh and bloud those who are most beloved and honoured of Christ may meet with in the world even such as this Apostle met with who after much persecution frequent scourging and imprisonment in his younger dayes must notwithstanding in old age when natural vigour is abated and men use to look for rest fall in the hands of cruel persecutors for he must put off his tabernacle as Christ shewed him The reward maketh up all and the faith thereof can encourage against all And no doubt this man who had denied his Master did account it his greatest honour to get leave to suffer for Him 3. Though every one be not so particularly warned of their personal trials as Peter was Yet all being commanded to make them for sufferings 2 Tim. 3.12 should live mindfull thereof though they be long delayed and prepare for them though they be kept off till gray hairs So the Apostle here mindeth and prepareth for that trial now in his old age whereof Christ foretold him in his youth 4. Though it be dangerous to slight a Message from the youngest Minister fitted for and lawfully called to that Work 2 Tim. 4.12 So a Message from an aged and persecuted Servant of Christ who is shortly like to be plucked away from people should have a special weight with them for the Apostle maketh this an argument to stir them up That he was shortly to put off his tabernacle as Christ shewed him Vers 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance The last motive is taken from the Apostle's zeal for Christ's glory in studying to propagate His Truth for the good of souls And for that end resolveth to take course before he died how the Church might reap profit when he was gone which he did by writing Scripture putting forth and instructing faithful Labourers who did good after him Hence Learn 1. The sense of Obligation to Jesus Christ will make His Servants and People sincerely studious to do that while they live that may be some way usefull for His honour and the good of others when they are gone And though every one cannot leave such profitable monuments as some others have done Yet ought every Christian endeavour to leave behind them the seeds of saving knowledge sowen in the hearts of those with whom they converse at least the savory remembrance of their humble and holy walking the fruits of their charity and other good works which may do as much good after their decease as some Volumns do Therefore did the Apostle not only stir them up while he was in his tabernacle but endeavoured to propagate the Truth among them and others after his decease 2. As the best way of serving the generation after us is the study of transmitting pure Truth to them which the Apostle here resolveth upon So the foresight of approaching trials doth not abate but increase the zeal of the Lord 's faithful Servants after His honour and the good of souls the death of the Godly of what ever kind it be being a perfect outgate as the word decease signifieth from all sin sorrow and fears Therefore doth the Apostle knowing he was shortly to be martyred stir up himself the more to diligence Vers 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of His Majesty Followeth the third part of the Chapter containing a commendation of the preaching of the Gospel of Christ the chief subject thereof and of the whole written Word All which may also be taken for so many further motives to presse what the Apostle hath been upon in the former part 1. He commendeth his own and the other Apostles preaching from the excellency and certainty of the Gospel which they preached to wit That their Doctrine which held forth Christ's coming in our flesh to redeem and His furniture for that work was not to be looked upon as some witty fiction or pleasant fable but the most certain and serious purpose under heaven delivered by those who were
related the greatest things present And because a transient Voice is more easily mistaken or forgotten than a standing authentick Record therefore the written Word is a more sure ground for sinners faith to rest upon than a Voice from Heaven could be Next he commendeth the written Word from the usefulnesse thereof that it should prove to sinners who make it the rule of their faith and manners a comfortable Directory through this dark state of ignorance and misery until they get such a measure of the promised Spirit and nearness to the Son of righteousness that they shall not need a prospect of Glasse of the Word and Ordinances which will not be till death and the dawning of the day of eternity Hence Learn 1. The written Word believed to be the Lord's mind is the surest ground for faith to rest upon of any that ever hath been or can be given to sinners subject to forgetfulnesse jealousies and mistakes the general offers of Christ and free promises of His grace excluding none who will not exclude themselves give more solid encouragement to self-judging sinners than they could have by a Voice from Heaven calling them by their names for that would readily be suspected to be another than the Lord's or spoken to another of that name Therefore the Apostle comparing the written Word with the Voice from Heaven calleth it to sinners A more sure Word 2. As this world is so dark a place that our own reason the counsel or example of others will often leave us comfortlesse to wander and fall in snares except we look to the light of the Word which shineth in this dark place So they have the Lord's approbation and commendation who do apply their hearts to and satisfie themselves with this Word as the only and sufficient ground of their faith and rule of their manners to keep them from erring in judgment or practice for so saith the Apostle VVhereunto ye do well to take heed as to a light that shineth in a dark place 3. Although the light be now clear in comparison of what was before Christ came Yet being compared with that light we shall have in Heaven it is but dark Like the light that shineth out of a room where a candle is in a room where the candle is not seen So much doth this similitude of a light shining in a dark place import 4. Though it be so Yet shall the Word give comfortable direction to all that follow the light of it under all their crosses confusions and difficulties and these who make it a lamp to their feet and a light to their path may be sure to get at last such a clear and satisfactory sight of Christ as shall banish all darknesse and doubts and such a near union and fellowship with Him the bright Morning-Star gloriously present by His Spirit in their hearts and personally also in humane nature conversing with them for ever that they shall have no more need of Word or Ordinances which is the condition here described by the Apostle only to be expected in Heaven till which time we will never be above the direction of the Word and use of the Ordinances Eph. 4.13 Cant. 4.12 Vers 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Last of all the Apostle commendeth the written Word from the Divine Authority of it the interpretation or true meaning whereof cannot be found out by the wit or proper invention of any whereof the Apostle giveth a reason Because these truly gracious men who were consecrated and set a part by the Lord for receiving and registring His mind in Scriptures could neither speak nor write when nor what things they pleased but as they were immediatly moved and infallibly furnished by the Lord's Spirit whose mind it is Therefore the Scriptures are of Divine Authority and this the Apostle saith must be known first to wit as a principle of saving knowledge without which Christians cannot profit by the Scriptures Hence Learn 1. As the Scriptures do not hold forth to us the device of their heads who wrote it but the publick mind of God So none can attain to the right meaning nor be able to hold forth the true interpretation thereof by their own proper skill or invention there being in it such knots as the word interpretation importeth as cannot be loosed but by humble imploring the help of the Spirit whose mind it is as the Pen-men of it themselves did that they might know what was revealed to themselves Psa 119.18 Dan. 2.22 Zech. 4.4 5. and by comparing one place with another Act. 17.11 and making use of other helps that God hath given Dan. 9.2 1 Tim. 4.13 14 15. by which means through the Lords blessing we may come to some saving measure of the knowledge of God's mind in His Word and may have the common or publick consent of both Prophets and Apostles to every saving Truth made known 〈◊〉 us therein for no Prophesie or part of Scripture is of any private interpretation 2. As it is the duty of all the Lord's People to fix in their minds as an unquestionable Truth this principle That the Scriptures being the Lord's mind none can of themselves attain to the true meaning of them So till this principle be known at least so far as that it be not questioned there can be no light or comfort expected from the Word for the Apostle having exhorted in the former Verse to look to the Word for direction and comfort doth adde here that as they would find these they must know this first that it is not of any private interpretation And though only the Spirit of the Lord the Author of the Scriptures can fully perswade hearts that they are His mind Yet if men would consider that a great many of these truths that are revealed in Scripture are not only agreeable to Natures-light but may be in some measure known by it The one to wit the light of Nature teaching That there is one God the first cause of all omnipotent wise righteous and good that it is reasonable He should be served and that according to His own will which therefore He being both wise and good must have some way revealed that reasonable creatures have immortal souls and so die not as the beasts that there is no true happinesse in these things wherein men do ordinarily seek it that since vice and vertue receive not suitable rewards here there must be punishment and reward after this life all which and many other things of this sort Natures-light teacheth though darkly as the Scriptures themselves Rom. 1.19 20. and the Writings of those that never knew the Scriptures do witnesse The other again to wit the Scriptures clearly revealing these same things pointing out the nature will and way of worshipping of
the true God what that reward and punishment after this life is and the right way of attaining the one and eschewing the other And though some things revealed in Scripture such as the incarâ—â—tion of Christ the way of salvation by faith in his death the resurrection of the dead and other things 〈◊〉 these have not been known by natural reason Yet none of all these are contrary to such conclusions as may be drawn from principles that are naturally known concerning the power wisdom and goodnesse of God And withall if men would consider the wonderful harmony of the purpose contained in the Scripture the likenesse of the stile thereof though written by so many several men living in so far distant ages and places of the world the exact answerablenesse of so many future events to their predictions in this Word the experience of all the lovers of it who having no lesse use of their reason than any Atheist ever had have found so singular a power in it to terrifie and humble the mind of man and then to give it true peace and comfort and so fresh a sweetnesse that the more it be studied it delighteth the more which no Writing in the world besides can do The wonderful preservation of it against the malice of Satan and wicked men who would have so hated and persecuted it and the lovers of it if it had been a man's device If I say men that have the use of reason would ponder these things they could hardly except they were plagued with Atheism force their hearts to contradict this Truth which the Apostle here delivereth That the Scriptures are not the mind of man but the mind of God And the arguments that move to the receiving of this Truth are so much the more to be weighed that the Apostle makes this a Truth to be known first before Christians can get saving light or true comfort from the Scripture Knowing this first that no Prophesie of Scripture is of any private interpretation 3. Although the Lord have imployed men void of true sanctification to prophesie some things now set down by others in Scripture as His mind Numb 23 24. chapters and to preach the Gospel Mat. 10.4 and so may yet imploy such men in whose hands the Word and Ordinances may be made â—â—â—ectual for the salvation of others as the Laws of a Naâ—â—â—â— orderly published by an authorized Messenger are 〈◊〉 what-ever his personal qualifications be Yet those men whom the Lord imployed to put His mind in the publick Register of the Scripture though compassed with many sinful infirmities registred by themselves were endued with true holinesse and in that to be imitated by all especially those that handle the Scripture and were infallible in that work being consecrated and set a part by the Lord for it Therefore doth the Apostle here call them Holy men of God 4. Although these extraordinary men did find themselves bound to wait upon the ordinary duties of God's Service the means of their salvation such as Reading Prayer Hearing use of Sacraments c. even when they wanted these motions and that assistance of the Lords Spirit which they desired and sometimes found as appeareth by their fixing set times to themselves for those exercises and at them crying for the motions and influences of the Lord's Spirit Dan. 6.10 Ps 119.164 compared with ver 148 149. and Psa 63.1 2. 101.2 Yet was it otherwise with them while they were imployed in that extraordinary work of receiving and publishing the Lord's Mind which now is the Scripture for they were not bound to see Visions or to prophesie except when they were forcibly moved and had an extraordinary impulse and furniture so to do in which imployment they were so infallibly born through as that they could not erre or miscarry All which is signified by this word of the Apostle's They spoke as they were moved by the Holy Ghost Hence it followeth also That although the Lord's Spirit be promised in the Covenant of Grace to every Believer Ezek. 36.27 and His light and assistance which He doth not vouchsafe when we will but as He pleaseth Joh. 3.8 is to be sought and is necessary in some measure for the right performance of every duty Joh. 15.5 Yet is not any ordinary Minister or Christian to stay from their duty till they find that measure of the Spirit which they desire and ought to seek after But they are to make use of the power which they have as reasonable creatureâ— Eccles 9.10 and to stir up the gifts and graces they have as Christians and Believers Isa 64.7 2 Tim. 4.6 and in the way of their duty to wait and cry for the necessary influences of the Lord's Spirit Cant. 4.16 for the Apostle speaketh of this way of the Prophets being immediatly acted by the Spirit and their not acting as Prophets till then as singular and proper to them and such as they and therefore not to be pretended to or imitated by any other except they would presume to seek out more Scripture from God after He hath closed His Book with a curse on them that adde to it Rev. 22.18 They were no ordinary men nor acted in an ordinary way who according to the sense of this place spake as they were moved by the Holy Ghost CHAP. II. BEcause the prevailing of Error doth ordinarily bring with it a great decay of Grace and Holinesse Therefore the Apostle having in the first part of this Epistle Chap. 1. prest the study of growth in grace and diligence in holy duties doth in this Chapter which is the second part guard against the infection of error And for this end he doth 1. give fore-warning of the rise and prevalency of false Teachers in the Church of the New Testament especially such as under a pretence of liberty through Jesus Christ would loose the reigns to all licentiousnesse as appeareth by comparing the 1. and 19. verses 2. He doth at large describe them by such clear characters taken from their abominable doctrine and vile practices as might make them known and hateful to all the Lord's People 3. He doth threaten them with no lesse terrible judgments than ever had come upon the vilest sinners that ever lived that so all might be afraid to drink-in their errors And 4. he doth hold out to the Godly some grounds of confidence to be made use of by them for their preservation both from their errors and plagues These four are the principal parts of the Chapter which are not handled apart but often intermixed throughout the whole as will appear by a particular view of the Sum thereof The Apostle forwarneth of the rise of these soul-seducers describing them from the strain and tendency of their doctrine together with the hazard of it to themselves and their followers ver 1. from the successe they should have ver 2. from their way of prevailing and certainty of their judgment ver 3. Which last he confirmeth by
certain pledges of God's wrath to come upon false teachers and their followers yea upon all ungodly persons making them ensamples not only to those who should be found guilty of such unnatural uncleannesse as the Sodomites were but also to all that after should live ungodly whatever their particular sins should be 5. However they that live in sin under the light of the Word be neither willing to hear threatnings nor to apply them to themselves Isa 13.10 Yet is the Lord's Justice against impenitent sinners so clear in the examples thereof recorded in Scripture and the vvitnesse and deputy conscience which God hath in every man's bosom so impartial that if upon serious consideration of what God's holy Justice hath done to sinners before it were put to speak what men continuing in their sinful courses have to expect now they could not but be made to apply wrath to themselves and certainly to expect it while they compare their own sins with those for which others have been punished and do consider how impartially and immutably just He is with whom they as well as others have to do Therefore the Apostle doth not expresse the inference which he clearly intendeth should be drawn from the three forenamed instances But leaveth it to the consciences of these whom he hath been threatning as that which they might easily conclude from thence Vers 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and bearing vexed his righteous soul from day to day with their unlawful deeds For the comfort of all that mourn for the prevailing of iniquity in those among whom they live the Apostle subjoyneth to the former instance the example of Lot's preservation whom the Spirit of the Lord that indited this Scripture doth commend by several expressions of great respect for His deep resentment of and sympathy with the Lord 's suffering honour and for these vile Sodomites amongst whom Providence had cast his lot for a time Hence Learn 1. The dearest of the Children of the Lord may be put by His providence to have their residence among the worst of men the Lord thereby correcting and humbling them for their too low esteem and little use-making of better society while they had it of which fault it seems Lot was not altogether free Gen. 13. and thereby also giving them occasion to do good to the souls of their godlesse neighbours and bear witnesse against their wickednesse both which Lot endeavoured Gen. 19.7 who for these and other reasons had his lot among the Sodomites for a time 2. It is not impossible for the Children of the Lord living among the most profane to retain their integrity and have the Lord's approbation for their disposition and carriage there being much more power in the grace of Christ and his indwelling Spirit in them than there is in the temptations of Satan or the example of the wicked notwithstanding all their terrors and allurements for Lot among the Sodomites is approven and commended as a just and righteous man 3. It is the kindly disposition of a true penitent to be so far from taking pleasure in the sins of others as the wicked do Rom. 1.32 that he will be vexed in soul and will account it his duty to put himself to much greif as the words here signifie while he doth ponder and is a witnesse of His dishonour that hath forgiven him for so was it with penitent and pardoned Lot he was vexed which is a passive word and did vex which is an active his righteous soul with the filthy conversation and unjust deeds of the Sodomites 4. This sympathizing frame of spirit with the Lords suffering honour is much taken notice of by Him both to reward it graciously and to punish them that occasion that grief to His People Therefore both the expressions of Lot's vexation and of the Lord's respect to him are frequently repeated here Just Lot was vexed and did vex his righteous soul 5. It is the priviledge of a true penitent to be in no lesse esteem with a merciful God and to find no lesse expressions of respect from Him than if he had never sinned against Him for though Lot not without guiltinesse did separate from Abraham choosing Sodom to live in for better worldly accommodation for which he met with much oppression and soul-vexation both which the word in the Original doth signifie Yet the Lord did not only preserve him from Sodom's judgment but He doth yet preserve his memory in esteem by these manifold expressions of His respect to him He delivered just Lot that righteous man who vexed his righteous soul 6. When men are left of God to follow the inclination of their corrupt nature they will go to such a height of wickednesse as ought not to be mentioned without abhorrency they will not be restrained by any Law they will cast aside all modesty and avow their vilenesse in their outward conversation unnatural sins will become the very element wherein they will not weary to wast themselves daily all which is signified by these words here in the Original whereby the carriage of the Sodomites is set forth and by the Apostle's speaking of it with so great detestation while he saith Lot was vexed with the filthy conversation of the wicked and did vex his righteous soul from day to day with their unlawful deeds Vers 9. The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished This Verse containeth the application of all the former instances in a conclusion drawn from them especially for the comfort of the Godly as also for the terror of the wicked who ought both to draw the inference which is here from the former examples Hence Learn 1. Although there be now no ordinary warrant to expect such an extraordinary way of preservation from common calamities as some of the Saints have found before Yet that same wisdom power and love in God which wrought deliverance for them being engaged in the Covenant of Grace to be forth-coming for all His own in the way that may be most for His honour and their good All who imitate these Saints in fearing threatned judgments in mourning for and keeping themselves free of the causes procuring them and in the use of commanded means for their preservation may take their extraordinary deliverances recorded in Scripture for pledges to them either of exemption from the outward calamity if that be for their good or of the equivalent thereof or rather that which will be better for them to wit such a measure of the Lord's presence under it as changeth the nature of it to them or their full deliverance both from sin and trouble by it for Noah and Lot's preservation which were extraordinary are here held forth as usefull for ordinary Believers whence they might draw this comfortable conclusion The Lord knoweth how
changed in their nature for these of whom the Apostle speaketh here being still dogs and swine were only washen externally and did vomit up by confession and seeming renunciation their filthy practices to which they did return again as the dog returneth to his vomit and the sow that was washed to her wallowing in the mire and so this place can make nothing for the apostasie of the Saints Lastly It is lawfull for the Ministers of Christ to make use of common similitudes or proverbs to clear the Truth and fix it in the minds of those that are led by sense providing they do make use especially of such as are scriptural propose all their similitudes in a decent and cleanly way suitable to the majesty and purity of Truth and apposit to their present purpose and bring them forth only for illustration of Truths otherwise proven for so doth the Apostle here make use of such a similitude as he found in Scripture which though it be taken from things in themselves vile is exprest in the most honest tearms that can fitly set out the vilenesse of apostasie the evil whereof he had clearly proven before It is happened unto them according to the true proverb c. CHAP. III. BEcause the believing consideration of Christ's second coming is a special mean to make Christians thrive in grace and holinesse and to guard their hearts against temptations Therefore the Apostle having pressed growth in grace and holinesse in the first part of this Epistle Chap. 1. and guarded against the infection of error in the second part Chap. 2. He doth in this last Chapter wherein is the third part of the Epistle 1. defend and clear the doctrine of the last judgment and 2. doth shew what use Believers should make thereof In the first part of this Chapter the Apostle having put them in mind of his main scope in both the Epistles which was to keep the substance of the Gospel fresh in their minds ver 1 2. giveth forewarning of the rise of profane mockers of Christ's second coming who that they might serve their lusts with the more quietnesse would plead for an eternity of this present world because they had never observed any appearance of such a change as was foretold to be at that day ver 3 4. Which blasphemous opinion together with their seeming reason for it the Apostle confuteth by several reasons drawn from the works of Creation and Providence which prove there will be such a day as will be very terrible to profane mockers of it ver 5 6 7. and holdeth forth to the Godly satisfying reasons of the delay of that day to wit that it is very small being compared with eternity ver 8. that the delay is mainly for the gathering of the Elect ver 9. which being done that day will come suddenly and with much terror ver 10. In the second part of the Chapter the Apostle maketh use of his former Doctrine concerning Christ's second coming for the up-stirring of the Lord's People to the study of holinesse ver 11. to wait and pray for that day ver 12. when they had ground to look for so excellent an estate ver 13. as might provoke them to much diligence in making ready for it ver 14. to esteem the delay thereof to be granted for the furtherance of their salvation in which strain Paul had insisted much in his Epistles ver 15 16. And upon the consideration of all to labour for stedfastnesse and progresse in grace and in the knowledge of Christ who is worthy of eternal praise ver 17 18. Vers 1. This second Epistle Beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy Prophets and of the Commandment of us the Apostles of the Lord and Saviour THe Apostle doth here present to them his chief scope intended by him in both the Epistles which was the wakening and rousing of these sincere-hearted Christians to whom he writeth to an actual consideration and constant practice of known Truths that had been delivered to them by the Prophets himself and other Apostles of Jesus Christ Hence Learn 1. The Ministers of Christ ought not only to intend as their scope some particular advantage to the souls of the Lord's People by all the Messages they carry to them But also in their delivery of them frequently to make clear to the People what their main intent is that so themselves may be engaged to direct all they deliver toward that scope the People may have it the better fixed in their minds and all that they hear relating to that scope may be the better understood and have the greater weight otherwise the greatest variety of Truth and most taking expressions can have but a slender and soon evanishing impression upon that hearer who cannot be able to condescend upon the principal scope of the speaker for here the Apostle hath proposed their up-stirring as his scope and by his frequent mentioning of it in the first Chapter and this also did ty himself to speak to it and made his hearers able to judge how all he delivered did make for it This second Epistle Beloved I now write unto you in both which I stir up your pure minds 2. A Minister's main scope ought not to be the acquiting of himself before men in his duty so as he may be free of censure neither only the clear information of the minds of the Lord's People in the Truth neither yet the bringing forth of some new things which they that live under the Gospel have not formerly heard But more principally he must study the quickning and wakening of the affections of the Lord's People to a delight in and resolution to walk in the practice of Truths they have formerly known and remembred for it is here the Apostle's scope to stir them up a word frequently used in the New Testament of raising the dead and wakening those that are asleep by putting them in remembrance which signifieth to represent of new to the mind and memory truths formerly known and remembred 3. A Minister that would prevail with the Lord's People ought both to keep love to them that his pains may flow therefrom and in his dealing with them to expresse his love and high esteem of any measure of sincerity he hath discerned in them Therefore doth the Apostle stile these whom he intends to stir up Beloved and doth acknowledge that they had sincere and pure minds 4. Even those who for sincerity of heart and honesty of their aims and intentions may a bide the trial of Gospel-light have great need of many messages to the same purpose and of much up-stirring to the right use-making of them there being in them that have the clearest understanding much darknesse and many mistakes concerning the Truths of God and in the sincerest Believer whose heart is most lively and forward
course and that they are not terrified with the frequent change thereof but may be thereby confirmed in the faith of the Lords constancy and faithfulnesse as David was Psal 119.90 91. Yet men that are in love with their lusts do make a wofull use of the consideration thereof hardening themselves in their conceit that there shall never be a change that so they may sin the more securely for thus did these scoffers abuse this mercy taking occasion there-from to question the promise of Christ's second coming and to walk the more boldly after their ungodly lusts since all things continue as they were from the beginning of the Creation Vers 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the Water and in the Water 6. Whereby the World that then was being overflowed with Water perished 7. But the Heavens and the Earth which are now by the same Word are kept in store reserved unto Fire against the day of judgment and perdition of ungodly men Because these mockers did pretend reason for their blasphemous opinion the Apostle taketh pains to confute it by several reasons such as they did not love to understand The first taken from the work of Creation is That the whole fabrick of the Heavens was set up by a Word of God's The second taken from an ordinary and daily work of Providence is That the Earth being the lowest and heaviest of the Elements is by His Word kept from being overflowed by the Waters that go about it and cover it in many places ver 5. The third taken from an extraordinary work of Providence is That by a Word of His letting out the Waters to their natural course the whole Earth was once overflowed in the time of the floud ver 6. The conclusion drawn from these three is That His Word is a sufficient ground for us to believe that He shall come again to judgment and that this whole frame of Nature is keeping to the fore as fewel to burn up all the ungodly especially profane mockers of that day ver 7. Hence Learn 1. When vile blasphemies are not only boldly vented but maintained with some shew of reason to make them taking with people they ought then to be solidly confuted and born down with strength of reason grounded upon the Scripture Though otherwise when they are only simply or rashly asserted and are not taking with hearers it is sufficient to reject them with detestation and expressions of our abhorrency of them for because this blasphemy had a seeming reason to back it with the Apostle taketh pains to confute it by many solid reasons drawn from the Scriptures 2. They that are in love with their lusts and errors they love also to be ignorant of these Truths the knowledge whereof might disquiet them in following their lusts and maintaining their errors Yea they would willingly be ignorant of what they do know that so they might sin the more securely for these men here whom the faith of a day of judgment could not but terrifie are discovered to be willingly ignorant of these things that might have helped them to believe it 3. As the whole frame of Nature had its being and hath its subsistance by the Word of God So the believing consideration of this is sufficient to make the most unlikely thing that God hath promised to be credible to us They who look right upon what God hath already done by a Word will never think any thing He hath promised or foretold impossible for the Apostle giveth this as a sufficient confutation of their blasphemous mockery at the promised appearance of Christ That since by the Word of the Lord the Heavens were of old and the Earth standing out of the Water and in the Water it is not incredible that all shall be taken down with as little difficulty as it was at first set up and hath hitherto been upheld which is the force of the Apostle's reasoning here 4. It is a standing miracle of Nature that the Earth is not overflowed by the Water while one part of it is covered therewith and another not whereof though some probable natural reasons may be given Yet all will not satisfie till we look to God's Decree of Providence and His executing thereof by His Word by which the Earth is standing out of the Water and in the Water 5. However error when it is looked upon alone as the cunning craftinesse of men usually representeth it may seem to have a kind of likelihood and probability Yet when it is compared with the clear light of the Truth shining upon it it doth manifestly appear to be a lying deceit for that plausible assertion All things continue as they were from the beginning ver 4. wherewith these scoffers laboured to weaken the faith of a day of judgment is clearly discovered to be a manifest lie by this contrary instance ver 6. The World that then to wit before the floud was being overflowed with Water perished 6. Particular judgments upon some wicked men while others are spared do prove that there shall be a general judgment for seing some are justly punished here and others deserving no lesse are spared He who is immutably and impartially just must have a day for judging these afterward who are spared in time Therefore doth the Apostle bring in the instance of the floud upon the ungodly World not only as a contradiction to their assertion ver 4. but as a proof against them of a day of judgment The World being overflowed with Water perished 7. The day of Christ's second coming will be a most dreadfull and terrible day to all ungodly men who banish the thoughts of it and desire eternally to possesse this present World and the pleasures thereof when they shall see all those creatures which they have abused to serve them in their serving of their lusts burning fewel to kindle as it were that flame which shall burn them up for ever and ever and shall not be so happy as to be destroyed with the rest of the creatures but shall then enter into their never-ending torment for the Heavens and the Earth which are now are kept in store reserved unto Fire against the day of judgment and perdition of ungodly men Vers 8. But Beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day The Apostle having by strength of reason drawn from Scripture overthrown the opinion of these mockers of Christ's second coming He doth in this and the two following Verses hold forth three reasons which may satisfie the Godly concerning the delay thereof The first which is in this Verse is That the delay ought not to be judged of according to our sense or apprehension but according to the duration of God with whom that space of time which seemeth very long to us is but as one day and
to whom all those differences of duration which to the creatures are longer or shorter are all alike and alwayes constantly present Doct. 1. There is so great affinity betwixt the hearts of the Godly who are but in part renewed and the vilest temptations to the greatest blasphemies or errors especially such as patronize the lusts of corrupt Nature that when they are boldly vented with pretence of reason there is great hazard that there be some impression left upon their hearts inclining them to the same Therefore for the preventing or removing of this the Apostle taketh pains to satisfie the Godly concerning the causes of the delay of Christ's coming which had not been needfull except they had either received or had been in hazard to receive some bad impression from the bold assertion and seeming reason of these mockers 2. Although it hath pleased the Lord to condescend so far to our shallow capacity as to set forth to us in Scripture and to give us leave to take up His duration in our own tearms while He calleth Himself Yesterday and to day and for ever Heb. 13.8 Which was and is and is to come Rev. 1.4 The Ancient of dayes Dan. 7.9 Whose years have no end Psal 102.27 Yet all these differences of time which to us are longer or shorter are all alike to Him whose duration admits of no beginning succession or ending but consisteth in a constant presentness of all that which seemeth to us past or to come for one day is with the Lord as a thousand years and a thousand years as one day 3. The Servants of Christ ought to have a far different esteem of those who mock at the Truth of God and scoffingly vent their errors contrary to it and of those who through infirmity may have some inclination toward error and therefore stand in need to be guarded against it and accordingly their carriage ought to be different toward the one and the other for of the one the Apostle spoke in the former words with indignation and contempt as they deserved calling them scoffers walking after their ungodly lusts but to the other he speaketh here with love and tendernesse But Beloved be not ignorant of this one thing 4. There are some things revealed in Scripture concerning the Lord which must be understood by faith as the Apostle's expression is Heb. 11.2 although they cannot be comprehended by us to the satisfaction of our shallow reason for here the Apostle would not have them ignorant of this one thing That one day is with the Lord as a thousand years and a thousand years as one day which is a Truth that none with â— time can well comprehend only faith can assent to and make use of it in judging as he judgeth that many years delay to us of the performance of a promise is but a very little time being compared with eternity only it may foster a holy longing to be with Him when we shall partake of His duration as well as of His glory when there shall not be such a thing as any sad reflections upon by-past sweetnesse or any painful langour for sweetnesse to come but a constant present possession thereof our duration resembling His with whom one day is as a thousand years and a thousand years as one day Vers 9. The Lord is not slack concerning His promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The second ground for satisfaction of the Godly concerning the delay of Christ's second coming is That that delay doth not proceed from any such thing in God whatever men may judge as usually maketh men slow in performing their promises but only from His patience toward His Elect whose temper requireth time and pains for working grace in them that they may be fitted for glory Hence Learn 1. We ought not to frame our thoughts of God as one man useth to do of another especially when we think of the delay of performance of promises as if that delay did slow from want of foresight of possible difficulties weaknesse forgetfulnesse or ficklenesse whence delay among men doth ordinarily flowâ— all such thoughts of Him as our hearts are very apt to entertain Psal 50.21 we ought to remove far from us and to perswade our selves of the contrary that He is most mindful of His Promises Psal 111.5 and so swift in performing of them that He will not stay a moment after He hath wrought what is necessary before the performance Mal. 4.2 for such negatives as this here concerning God do in Scripture both import an aptnesse in us to imagine the contrary affirmative of Him and likewise that the contrary of what is denied is in a superlative degree His property The Lord is not slack concerning His Promise as some men count slackness 2. The true and satisfying reason of the delay of the second coming of Christ is the Lord 's long-suffering toward His own Elect who must be dealt with in order to their conversion in a way suitable to their temper which requireth time and pains to work upon each elect soul come into the world and to the years of discretion by commands threatnings promises and alluring motives every one of these being multiplied after another and by these same means every elect brought to that measure of grace which God hath determined to work in the converted that they may be fitted for glory for this is here given as the satisfying reason of the delay of Christ's second coming that the Lord is long-suffering to us-ward 3. The Lord doth not soon nor easily gain His point even with His own Elect but after many refusals of His renewed offers and slighting of His pains His patient and powerfull love doth at last overcome all opposition in them and so bringeth them to repentance for before they are brought to it He is long-suffering to us-ward 4. The Lord cannot fall short of His intention toward any upon whom He doth take pains nor doth His good-will to save reach to any sinners but those whom He doth really make partakers of Salvation for the Apostle saith here He is long-suffering to us-ward that is to us Believers and others elected as we are not as yet born or not as yet converted not willing that any such should perish but that all of that kind should come to repentance So that the Scripture All is not alwayes to be understood of all and every individual person in the world but oftentimes it is put here comprehended in Us for all the Elect only as is clear by comparing Jer. 31.34 with Joh. 6.45 and this present Scripture 5. Although the Lord do only intend the salvation of His Elect by His long-suffering and pains Yet He is pleased to expresse His desire of their salvation in the largest tearms that can be that so He may the more effectually prevail with His own and render the rest the more
inexcusable who except they will exclude themselves are not excluded by such large expressions of the grace of God as are here He is not willing that any should perish but that all should come to repentance 6. All those whom the Lord mindeth to save in an ordinary way are first brought by Him to a sensible sight of sin and deserved wrath and to such apprehensions of mercy in God for them through Jesus Christ as maketh them turn in to Him grieving for and forsaking their sins and giving up themselves to His service for those whom He willeth not to perish He willeth and maketh to come to repentance Vers 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat and the Earth also and the works that are therein shall he burnt up The third thing whereby the Apostle laboureth to satisfie the Godly anent the delay of the day of judgment is That that day will be very unexpected and terrible to secure sinners as the coming of a thief in the night useth to be to a sleeping family and that there will be then a great change and dissolution of the whole frame of Nature and of all things wherein most men place their happinesse the inference from which not being exprest but to be collected from the Apostle's scope is That it is the wisdom of the Lord's People rather to prepare for that day than to complain of the delay or to be anxious concerning it Doct. 1. Similitudes made use of in Scripture do not justifie the actions of men whence these similitudes are taken only they do much commend to us the Lord's condescendency and desire to have us taking up His mind while He dimitteth Himself for our capacity to compare His most just and holy actions to these actions among men which are most abominable and hatefull to Him Therefore is the suddenty and terror of Christ's second coming set forth here by the coming of a thief in the night which practice though it be in it self sinfull and condemned by the Lord Yet it is made use of by Him because the terror and suddennesse of it is so well known to men that they may by it the better conceive the manner of Christ's second coming But the day of the Lord will come as a chief in the night 2. Christ's coming at the last day will be a great surprisal to the most part of the children of men who will not be wakened out of their security by the Word to make preparation for it As for these fore-going signs of that day which the Scripture speaketh of such as the destruction of Antichrist the conversion of the Jews and that great alteration of the whole course of Nature some of them may be done in so little time and so immediatly before that day and others of them so little taken notice of or believed as signs of that day that notwithstanding of them all the most part shall be surprized with it as with the coming of a thief in the night 3. That day of judgment will be a most terrible day to all who do not expect and prepare for it There will be a strange sight and a dreadfull noise when this great Workmanship being on fire shall all rush down and all the delights of wicked men shall be burnt up before their eyes The Lord thereby testifying His displeasure against mens placing their happinesse in these things and their defiling of them by making them subservient to their lusts mean time signifying His purpose to give a more cleanly and glorious Mansion to His own to dwell in In that day the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up As for questions which may be stated here it is much more safe for us to give time and pains that we may be found of Him in peace at that day than to be taken up in enquiring and determining whether the visible Heavens and the Earth and the rest of the creatures of that kind shall then be totally and for ever annihilated or whether there shall be a new edition of them all or of some of them only to be lasting monuments of the power and glory of the Maker and so ravishing objects of the Saints delight who may through that new world follow the Lamb where-ever He goeth Vers 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse In this second part of the Chapter are contained the several uses which the Apostle draweth from his former Doctrine concerning the last judgment and they are especially six The first which is in this Verse is That the consideration of that day should make all the Lord's People very inquisitive how they may be more and more forth-coming for His honour in the discharge of all the duties of holinesse especially those whereby He may be glorified in their conversation Hence Learn 1. The Ministers of Christ ought not to satisfie themselves to draw the Lord's People to a naked contemplation of the Truth which Hypocrites yea Devils may attain unto Jam. 2.19 But they ought to draw every Truth they propound to them to some practical use for the promoting of holinesse in the hearts and lives of their hearers without which peoples condemnation will be greater than if they had not heard or known these Truths 2 Pet. 2.21 Therefore the Apostle doth not think it enough to have defended by reason the second coming of Christ and to tell them of strange events to fall forth at that day But doth here and to the end of the Chapter apply all to them for their use Seeing then that all these things shall be dissolved what manner of persons ought ye to be c 2. The whole creation is now in a manner imprisoned and in bondage while they are abused contrary to their inclination to the service of mens lusts and dishonour of their Maker from which slavery they shall be loosed at Christs coming Rom. 8.21 for the word in the original here is used to signify the loosing of a captive or prisoner out of his bonds Act. 22.30 These things shall be dissolved 3. The consideration of this dissolution of the creatures should make these of the Lord's People that are furthest promoted in holinesse very inquisitive after and still aspiring toward a further degree of holinesse than what they have formerly attained knowing that the greater degree of holinesse they attain unto the more comfort shall they have now and the more glory when Christ cometh for the Apostle putteth this question to his own heart and the hearts of all the Lord's People What manner of persons ought ye to be c 4. That holinesse which should be aimed at by
oftentimes a burden to their corrupt nature Jer. 23.33 Yet must not the Lord's Ministers weary to repeat and inculcate one and the same Truth to them not knowing when life and power from God may accompany that Truth to their heart which hath been often told them before and as often slighted by them See Philip. 3.1 for this Apostle presses the same Truth upon the Hebrews which he knew Paul had prest before upon them and upon all others in all his Epistles which were all intended for the common good of the whole Church in all ages As also in all his Epistles speaking in them of these things 2. It hath pleased the Lord so to expresse some parts of His Mind in His Word that the sharpest-sighted will not at the first nor easily take up the meaning thereof that all that study the Scriptures may be made humble in the sense of their own blindness earnest in imploying Christ for His Spirit and may be quickned to pains in meditation comparing one Scripture with another and the use of other commanded means that after the use of all any insight they get in places formerly dark to them may be the more esteemed of for there is in Paul's Epistles some things hard to be understood 3. Although no man without special illumination from God can savingly take up any Truth revealed in Scripture 1 Cor. 2.14 Yet iâ— there much of the Lord's mind revealed therein in it self plain and easie to be understood by them who humbly depend upon Christ's teaching in the use of His own means So that the simplest who desire to know as much as may save and comfort their souls ought not to be hindred or discouraged in the study of the Scriptures In which the Apostle saith only there are some things hard to be understood importing that there are therein many things plain and such as may be easily understood 4. Those Truths which are most darkly propounded in Scripture are not impossible to be understood if men would seriously exercise their wit about them and humbly imploy Christ for understanding as the Saints have done Psal 119.33 34 97. for the Apostle saith only there are some things hard importing not only that there are many things plain but also that there is nothing impossible to be understood 5 Although humane learning being sanctified in the use thereof may prove a blessed mean of fitting men for the service of God Dan. 1.17 Act. 7.22 and 22.3 Yet it is not so much the want thereof nor yet any obscurity that is in the Scriptures which causeth men dangerously to mistake and wrest the Word of God as that men will not become humble Disciples of Christ renouncing their own wit and giving themselves up to Christ's teaching for the word here in the Original Unlearned is not that which is made use of in Scripture Act. 4.13 to signifie the want of humane litterature but it is a word that signifies to be undiscipled or not taught by Jesus Christ in which sense they that are unlearned do wrest the Scriptures 6. Another special cause of wresting and mistaking these things in Scripture which are hard to be understood is That men labour not to fix themselves in the knowledge love and practice of Truths that are plain but have their hearts distracted with the cares and pleasures of this present world for it is they that are unstable in this sense that wrest the Scriptures 7. To wrest the Scriptures is to endeavour to force them to speak contrary to the intent of the Spirit that endited them in defence of vile errors or profane practices for there is a metaphor in the word which is translated wrest taken from those who by tortures labour to compel the innocent to speak against their mind 8. They that wrest one plate of Scripture will readily wrest many moe there being a connexion between one error and another as there is between one Truth and another for they that wrest Paul's Epistles they wrest also other Scriptures 9. The hazard of mens forcing a sense of their own upon the Scriptures contrary to the mind of the Spirit that endited them is no lesse than the everlasting destruction of them that do it for they that wrest the Scriptures do it to their own destruction Vers 17. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse The fifth use of the Apostle's former doctrine is an exhortation to constancy The sum whereof is That since they had been clearly forewarned of their spiritual dangers and informed concerning the remedies thereof they should be the more wary lest they be drawn away from that way of Truth and Holinesse wherein they had been through the Lord's grace in some good measure established Hence Learn 1. Clear forewarnings of spiritual dangers and informations concerning the remedies thereof do lay upon the Lord's People strong obligations to watchfulnesse it being a great aggravation of their guiltinesse if after these they be insnared for the Apostle maketh the fore-knowledge they had of these things by his former doctrine a special motive to watchfulnesse Wherefore Beloved seing ye know these things before beware 2. There is no error nor temptation so grosse that hath overtaken others whereof those that are dearly beloved of God and His Saints ought not to entertain so much fear as to make them very strict in watching lest they be ensnared with the same considering that there is a friend to these in their unmortified part Beloved beware lest ye also be led away with the error of the wicked 3. Although the Lord's People can neither totally nor finally fall away from Truth or Holinesse Joh. 17.11 12. Yet those who have been in some good measure established in the knowledge of the Truth and practice of holy duties may for a time and in a great measure fall from both as is imported in this warning Beware lest ye also being led away with the error of the wicked fall 4. The possibility of Believers falling for a time should provoke them to much circumspection and as the word here signifieth to keep very strict watch over themselves which exercise the Lord hath appointed to be a special mean of His Peoples preservation Beware lest ye also being let away with the error of the wicked fall 5. The Lord's People have a stedfastnesse proper to themselves which no hypocrite can attain unto whereby they do adhere to the Truth and Way of Christ not for the applause or example of others or any worldly advantage whatsoever but because their minds are enlightened to know and their hearts renewed to believe and love the Truth for its own worth and for his authority that revealeth it for the words in the Original are Beware lest ye fall from your own proper stedfastnesse Vers 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to Him be glory both now and for ever Amen The sixth and last use of the former doctrine is an exhortation to the study of a continual growth and progress in grace and knowledge and this the Apostle presseth as a special mean to attain to that which he prest in the former use to wit stedfastnesse and closeth with a song of praise to Jesus Christ Hence Learn 1. It is not enough for the Lord's People to maintain that measure of grace which they have already attained but they must labour to find the lively exercise and daily growth of every grace for the Apostle having exhorted to stedfastnesse in what they had already attained doth adde this But grow in grace 2. Growth in grace is a special preservative from apostasie there being no possibility to keep what we have attained except it be improven and be upon the growing hand Mat. 25.29 for this exhortation is added to the former as a special mean of attaining to stedfastness Grow in grace c. 3. They that would have grace to thrive in their hearts must labour for a daily increase of knowledge in their minds concerning Christs soveraignity His offices and the benefits we have by Him for as growth in grace is here prest as a special mean to stedfastness so growth in knowledge is prest as a special mean of attaining to growth in grace But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. It is the duty of all who have any right thoughts of Christ to break forth some way in His praise and to ascribe glory to Him who being the Soveraign Lord of Heaven and Earth is become the Saviour of sinners and hath cloathed Himself with Offices answerable to all their necessities as is imported in the names of Christ that are here for the Apostle that knew Him well to be such a one taketh up the song which all that know Him should follow and keep up in their hearts To Him be glory 5. Praise is a duty wherewith all our other duties should be closed both for the help we find in them and for the pardon we believe to obtain for our failings upon both which grounds the Apostle closeth his Epistle with praise To Him be glory 6. Praise is an exercise for the discharge whereof not only all our time but the long age or day of eternity as the word here signifieth is little enough To Him be glory both now and for ever Amen FINIS