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
and power more than others not only to build themselves by Faith upon him but to employ their wit power to draw many others in to him and one of them to work to anothers hand like so many builders in the advancement of his work are too often found opposers of his work and rejecters of himself as if he were unworthy to be laid as a stone in their building or that his interest should be minded in their designs for those who were in Authority in Christ's time are designed by this name of Builders to which they should have been answerable but it was not so Christ was the stone which the builders disallowed 7. The higher any be set in eminency of power or place above others the more doth the Lord resent and take notice of their rejecting of him and opposing of his work for though many of the common people among the Jews did reject Christ for which they bear their judgment Mat. 23.38 Yet this guilt is mainly charged upon the Rulers The stone which the builders disallowed 8. Christ our Mediatour will not be the lesse honourable nor will his glory be any whit diminished that many and those the chief among men do reject him and slight him But rather that will tend to his greater glory the Father taking occasion by their so doing to let out the more of his grace and love to his own Church and People that imbrace him and to illustrate his justice the more in the ruine of rejecters of him for while Christ is disallowed of the builders What comes of him For the comfort and glory of his Church He becomes the head of the corner and for the terror and ruine of his enemies a stone of stumbling c. From ver 8. Learn 1. Although there be nothing in Christ to make any stumble or offend at him Jer. 2.5 but every thing that might draw the desire and delight of all toward him Psal 45.2 Hag. 2.7 yet through reason of mens blindness and ignorance of his worth and excellency Luk. 19.42 of their own hazard by rejecting of him Luk. 23.34 their violent prosecution of their lusts Jer. 8.6 and malice against any that would hinder them in their pursuit Act. 13.45 and such other things as are resembled by the causes of mens stumbling in their way They do take occasion from the meanness and simplicity of Christ himself in regard of his outward condition in his estate of humiliation Is 53.3 Mat. 13.55 56 57. and of his followers Jo. 7.48 49. and Ordinances 1 Cor. 1.23.26 from the unlikelihood of the way of salvation through his death and imputed righteousness to carnal reason Rom. 9.32 33. Joh. 6.61 the contrariety that is in corrupt affections to the precepts of the Gospel Mat. 5.29 and from the many crosses that ordinarily attend his followers Mat. 26.31 not only to halt and sit up in the study of believing in him and obedience to his Gospel but by reason of their malice and opposition to dash themselves against him and his will for in the fore-mentioned sense He is a stone of stumbling and a rock of offence to them that stumble at the Word 2. Christ Jesus is not more properly the cause of sinners rejecting of him and ruining of themselves by their so doing than a stone in the way of some blind furious or drunken travellor whereupon he might rest himself to help him in his journey is the cause of his breaking his neck upon it or a rock in the Sea is the cause of desperate Mariners shipwrack for from these is the similitude here taken while Christ is said to be to misbelievers and rejecters of him a stone of stumbling and a rock of offence 3. Those who will not suffer themselves to be perswaded to receive the gracious offers made in the Gospel but will run violently on in their own sinfull wayes against the directions thereof and in stead of subjection to it are the more incensed by it These are they who stumble and offend at Jesus Christ and by their so doing will hurt themselves not him as the man doth who stumbleth at a stone in his way for here the Apostle describeth these to whom it is that Christ is a stone of stumbling and a rock of offence Even to them that stumble at the Word being disobedient 4. Although the Elect may for a long time before their conversion stumble at Jesus Christ and oppose him Act. 9.1 and after conversion may for a time under the fit of a temptation do the same Mat. 26.31 Yet none will continue so to do but those who have been from eternity ordained for condemnation in Gods spotless decree which doth infuse no evil in men Jam. 1.13 seing they sin with no lesse freedom and delight than if there were not a decree concerning their reprobation Act. 4.27 28. and are not damned because of a decree 2 Thess 2.12 but either because of their sinning against natures light Rom. 1.21 and 2.12 or for their wilfull slighting of an offered Saviour Joh. 3.20 The continuance in which sin is the clearest proof and evidence of reprobation of any in the world for the everlasting ruine and condemnation of souls ordained from eternity to the same for their wilfull slighting of Jesus Christ is related unto in the last words of this Verse as being thereby most clearly evidenced They stumble at the Word being disobedient whereunto also they were appointed Vers 9. But ye are a chosen Generation a royal Priesthood an holy Nation a peculiar People that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light After the description of the wofull estate of them that slight Christ the Apostle returneth again to illustrate further the excellency of the state of true Believers to whom these honourable titles which the Lord vouchsafed of old upon the visible Church of the Jews Exod. 19.6 and Deut. 7.6 7. and so may yet in some sense be safely applied to all visible Professors do most fully and truly agree for speaking to all the Hebrews who were Professors of Christianity he affirmeth first That they were wailed out from among the rest of the world which is true of all of them in so far as they were made Members of the christian Church and of some of them in a more special way in so far as they were made objects of his special grace and love and so they were a chosen Generation Secondly That they did partake of the benefits of Christ's Kingly and Priestly Office and did in some respects resemble him in the exercise of both in so far as all of them were professed and some of them true subjects of Christ the King of the Church all of them were by profession and some of them in effectual calling separated from the world for his service and had spiritual priviledges answerable to these of Kings and Priests and so were a Royal Priesthood Thirdly That they
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
not so thirst cannot conclude they have tasted thereof And therefore an eager appetite after the Word is to be laboured for Hence Learn 1. The Lord Jesus Christ whom Believers seek and serve hath in Him every thing that may be usefull and sweet for them and a strong bensel in his heart to let out the same to them whereof he hath given abundant proof in providing such a remedy for lost sinners as Himself to die for them Tit. 3.4 c. in His daily pardoning of their daily failings Isa 55.7 in His succouring of them under their extremities Heb. 2.18 and in His waiting the fittest opportunity for proving Himself to be such a one to them Isa 50.18 for all these and much more are in this attribute of His as the Scriptures cited which do expresse the effects of His graciousness do make clear and therefore it cannot but be sweet to all that ever have tasted how gracious the Lord is 2. Although all that are in the world do in some sense tast of the goodness of God Psal 145.9 Yet only His own Elect and Regenerate Ones tast of His graciousness as it is manifested in the forementioned effects thereof for it is only the Regenerate who are supponed here to have tasted how gracious the Lord is 3. Although the way of Believers partaking and feeling of this graciousness or sweetness of the Lord be spiritual arising in their hearts from their exercising of their Faith in God as favourable to them through Christ Rom. 5.1 2. Yet it is no lesse real and certain then that which is by any of the outward senses closing with and delighting in their proper objects Therefore as it is elswhere in Scripture set forth by smelling Psal 45.8 and by seeing Isa 45.25 So here as also Psal 34.8 by tasting If so be ye have tasted how gracious the Lord is 4. All that Believers get of Christ in this life is in comparison of that full enjoyment of Him which they shall have in the life to come but a tast a sparing measure to sharpen appetite after more for so it is here called a tasting how gracious the Lord is 5. That which proves our tasts of Christ's sweetness to be kindly and proper to the Regenerate is that thereby our inward and beloved lusts are weakened and we are made to lay them aside and to loath them and our desires after the Word are more sharpened by which the sweet feelings of the Regenerate are differenced from those which hypocrites may have which have no such concommitants Heb. 6.4 for by considering the connexion of this Verse with the former two it appears the Apostle hath prest mortification of sin and desire after the Word for growth as things which could not but be in them if so be they had tasted how gracious the Lord is 6. All those tasts of the graciousness and sweetness of Christ which the Saints may expect in this life are to be looked for in and through the Word for while he makes their former tasts of that kind an argument to sharpen their desires after the Word he doth clearly import that both their former tasts of that sort had been through the Word and that more of these tasts were to be found the same way and no way else desire the sincere milk c. if so be ye have tasted that the Lord is gracious and so would desire to tast more of that sort 7. All the former experiences we have had of the graciousness and sweetness of Christ should sharpen and put an edge upon our desires after more of that sort and after the Word through which those experiences are conveyed for to quicken their appetite after the Word through which the Lord's People tast of His sweetness he mentions their former tasts here If so be ye have tasted than the Lord is gracious Vers 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house a holy Priesthood to offer up spiritual sacrifices acceptable unto God by Jesus Christ. Here is the fifth motive to the hearty receiving of the Word taken from the great advantage of daily closing with Jesus Christ offered therein and this advantage the Apostle sets forth in several branches as first That Christ should prove Himself a living and secondly a solid foundation to such as by Faith build themselves upon Him Thirdly That however the most part of men reject Him as unworthy to be their choice yet is He the Father's choice and as our Mediatour in high esteem with Him and therefore worthy to be our choice and daily to be made use of ver 4. Fourthly That they who do close with Him as the Gospel offers Him shall be made in some measure conform to Him in spiritual life and stability Fifthly That their union with Christ and the rest of the Saints should be growing more and more strait Sixthly That so they should be made fit for entertaining communion with Himself dwelling in them by his Spirit as in his spiritual Temple And seventhly That by their so doing they should prove themselves to be a People consecrated to the Lord as the Priests were of old to offer up their prayers praises and other parts of their Worship which Christ to whom they are dayly coming doth make well-pleasing to the Father ver 5. From ver 4. Learn 1. With how much greater desire we do receive the Truths of the Gospel by so much the more do we come nearer to Jesus Christ offered therein to enjoy a comfortable communion with Him and to partake of the benefits purchased by Him for if we observe the current of the Apostle's speech we may see that in stead of shewing the advantages of receiving the Gospel he shews the advantages of closing with Jesus Christ offered therein importing these two to be one To whom coming as unto a living stone 2. It is not enough that sinners once come to Christ for life and do close with Him as the Word offers Him to them but they must make a trade and a life of coming to Him daily renewing and strengthening the acts of their Faith in Him for pardon and furniture for every thing they have to do there being much distance still remaining betwixt Him and the best while they are here 2 Cor. 5.8 Ps 73.28 and still a nearer communion with Him attainable Philip. 3.13 for coming to Christ which in Scripture is believing in Him Joh. 6.35 is here prest upon those who had believed in Him before and that by such a word in the present time as signifies the continuation and renewing of the acts of Faith To whom coming c. 3. There is no growth in grace or holiness nor in ability to oppose our corruptions except we be thus coming frequently to Jesus Christ in whom the fulness of grace is Col. 1.19 and who is both our righteousness and
were all of them federally holy and some of them endued with true sanctification and so were a holy Nation Fourthly That all of them who did externally subject themselves to Christ were owned by him as his propriety and prime interest in comparison of the rest of the world and true Believers among them as his Elect and Redeemed Ones and so were a peculiar People And all for this end that they might in their practice commend and express his properties to his praise who had called all of them externally and some of them effectually out of the state of sin and wrath to a state of favour and happiness Which purpose containeth two further arguments to press a hearty receiving of the Gospel and daily use-making of Christ offered in it in order to their spiritual growth The one taken from the excellency of their present estate in the several fore-mentioned particulars The other from that wonderful change which God had made upon them from so wofull to so blessed a condition Hence Learn 1. It is very safe and suitable to Scripture-language to give unto the whole visible Church and all the Professours within the same these stiles and compellations which do only agree in their full and best signification to true Believers Suppose the most part within the visible Church void of saving grace yet in respect of the rest of the world and by vertue of that Covenant which is betwixt the Lord and her and all her Members Deut. 26.17 c. and 29.10 c. all Professors may in some sense have all the stiles that are here in the Text and others like them for though these stiles be most truly verified in Believers Yet did the Lord of old give them unto the whole Church of the Jews and the Apostle here giveth them indefinitly to all the nation of the Jews who were professours of Christ to whom he writeth though with a special eye to those who were true Believers among them Ye are a chosen Generation c. 2. So excellent is that state whereunto sinners are advanced by believing in Jesus Christ that the sharpest sighted in the world the longer they look upon it will still see more and more of the excellency and priviledges thereof The discovery whereof to the Lord's People especially while they are under affliction should much take up the heart and pains of all the Ministers of Christ it being his peoples prime comfort under all their crosses and their chief motive to all their duties that they are in so excellent a spiritual state for after the Apostle hath largely described it in the former Chapter and spoken much of it in the former part of this he cometh yet again upon the branching out of it here But ye are a chosen Generation a royal Priesthood c. All which stiles do most truly agree to true Believers 3. They who do by Faith choose Jesus Christ for their portion who entertain in their hearts a high esteem of him and do make use of him daily for growth in grace and holiness They have the characters and marks of such as have been from eternity elected of God and in time effectually called there being no other ordinary way to evidence the latter to us but by the former 2 Pet. 1.10 for of Election and effectual calling in reference to true Believers may this be understood which here the Apostle affirmeth of those to whom he said before that Christ was precious But ye are a chosen Generation 4. As that dignity whereunto sinners are advanced by flying to Jesus Christ doth in a spiritual sense resemble that of the Priests under the Law as was cleared in the tenth Doctrine upon the fifth Verse So are they also thereby brought unto a kingly dignity and in a spiritual sense they only are truly royal having a new nature in some measure resembling the divine 2 Pet. 1.4 being co-heirs with Jesus Christ Rom. 8.17 of a Kingdom that cannot be shaken Heb. 12.28 and more than conquerors over all their spiritual enemies Rom. 8.37 In all which and the like respects they are a Royal Priesthood 5. Our union with Jesus doth not only oblige us to keep a distance from the disposition and profane fashions of the men whose portion is in this earth and to consecrate our selves wholly for the Lords use in the study of holiness but likewise it doth really make Believers a holy People In so far as he is daily made use of by Faith their hearts are purged from the love of their lusts Act. 15.9 and they are made to exercise other graces and duties of holinesse wherein he is honoured Gal. 5.6 for this third branch of the commendation of their excellent state includeth both their duty and their priviledge They are a holy Nation 6. As all the people on earth are the Lords they being all the works of his hand and under the disposal of his providence Act. 17.26 and all the Members of the Church visible are His in a more peculiar way than others Amos 3.2 So Believers in Jesus Christ are in a most special way his propriety and peculiar interest whom he hath purchased to himself at a dear rate Act. 20 28. and made new again by a second creation Eph. 2.10 in whom he doth delight Zeph. 3.17 and whom also he will maintain and never forsake Psal 94.14 for this is the fourth branch of the dignity of his People which doth in some sense agree to the whole company of Professours and most truly to true Believers that they are a peculiar People 7. That which is the Lords end in bestowing all these priviledges upon Believers and which they should make the great end and business of their life is That they may shew forth the praises of the Lord by numbering out as the Hebrew word Isa 43 21. which the Apostle here translateth doth signifie to the Lord himself his blessed perfections or vertues as the word here rendred praises is in the original or rather by their prudent and seasonable commending to others his properties such as his Wisdom Power Terror Sweetness Faithfulness manifested in his dealing Psal 145.4 c. 10 c. that so others may be stirred up to serve him and praise him but especially by their expressing and holding forth in their practise some resemblance of his properties to his praise Philip. 2.15 16. by their prudent and wise carriage declaring to on-lookers that he is most wise by whose counsel they are guided by their hazarding upon affliction rather than sin demonstrating his terror to be above the terror of flesh and by their patience and chearfulness under crosses and trials proclaming to discerning beholders that his power is great that sustains them and his consolations sweet that do refresh their hearts under such afflictions and make up the bitterness of them for this is here set down as the end of all the fore-mentioned priviledges and the compend of Believers duty that they should shew
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
for so the Apostle exhorteth Greet ye one another with a kisse of charity 4. The occasion of frequent converse and correspondence among the Lords People ought not to diminish their love or hinder the expressions thereof but rather to encrease the same they who live together being more ready to offend or mistake one another and so to be mutually jealous of the alienation of one anothers affection than those who are at a greater distance whose love should provoke those that are nearer for the Apostle having signified the love of those that were at Babylon to their dispersed Brethren doth here exhort them that had more frequent occasion of meeting and correspondence to greet one another with a kiss of charity 5. As it is the duty of Christ's Ministers heartily to wish all sort of true peace upon all the Members of the visible Church who in regard of their external profession and participation of common gifts and benefits from Christ may be said to be in Him Joh. 15.2 So true spiritual peace which is the calmnesse and contentment of the soul arising from the faith of acceptation with God through Christ when fears of His wrath and jealousies of His love are in some measure banished Rom. 5.1 together with as much outward peace and prosperity as shall be for their true good is the Lords allowance only to real Believers and to all of them whether weaker or stronger and may be in a good measure attained unto in the midst of many troubles by those who are chased out of themselves and by faith planted in the living Vine Christ Jesus for as this Apostolick-benediction may be understood of the Apostle's wish to all the Members of the visible Church So it doth especially respect true Believers therein Peace be to all them that are in Christ Jesus 6. As it is the duty of Christ's Ministers to presse duties upon all Professors So it is their part to guard promises and priviledges by qualifying the persons to whom they do belong for the Apostle having prest the duties of love and expressions thereof upon all indefinitly to whom he writeth in the first part of this Verse he doth in the latter part restrict his wish of Peace qualifying the persons to whom it doth especially belong Peace be to all them that are in Christ Jesus 7. As the Ministers of Jesus Christ ought to enter upon every part of their Imployment with the faith of their Calling and Commission from Him as was observed upon the first words of this Epistle So they ought to close the same with some confidence in their hearts of the blessing of God upon their labours and of His granting their desires for that end for here the Apostle closeth his exhortations and prayers in this Epistle with this word of confidence Amen A BRIEF EXPOSITION Of the second Epistle General of PETER The ARGUMENT THis Epistle may be called the latter Will of a dying Apostle and Martyr of Jesus Christ for when Peter wrote it he knew that he was shortly to seal the Truth in it with his bloud as will be clear by comparing the 14. Verse of this Chap. with Christ's prediction concerning his death Joh. 21.18 It is not directed to any particular Church but to all Believers especially believing Jews scattered at that time through many Nations as appeareth by comparing 1 Pet. 1.1 with the first Verse of this and of the third Chapter The principal heads of Doctrine contained in it make clear the scope and parts of it And they are three The first is concerning a Christians growth in grace and diligence in holy duties which is cleared and pressed chap. 1. The second is concerning error the way of working and hazard whereof is handled chap. 2. The third is concerning the last coming of Christ some errors about it being confuted and the right preparation for it held forth chap. 3. What can be more necessary than to study growth and diligence in so declining and secure a time as this is to guard against error when it so prevaileth and to prepare for the last coming of our Lord when now it is so near and so much forgotten CHAP. 1. THe parts of this Chapter are three In the first which is the preface to the whole Epistle is contained a description of the Apostle and those to whom he writeth in the Inscription ver 1. An Apostolick wish for the best blessings of God to them to wit the growing sense of His love and the fruits thereof in the Salutation ver 2. Grounds of encouragement that it should be according to his wish to wit that there was a saving work of grace already begun in them which he describeth from the cause nature parts and way of working of it ver 3 4. In the second which is the first principal part of the Epistle he exhorteth to diligence and the study of growth in grace reckoning out several steps of their progresse ver 5 6 7. with many moving arguments thereto ver 8 9 10 11 12 13 14 15. And because there is no growth but by the knowledge and use-making of Christ and Christ is only revealed in the Word preached and written Therefore In the third part of the Chapter there is a commendation of the preaching of the Gospel ver 16. of Christ himself the chief subject thereof ver 17 18. and of the whole written Word from the certainty and usefulnesse thereof ver 19. and from the divine authority thereof ver 20 21. Vers 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ THe Apostle describeth himself 1. from two names which design his person Simon his old name when he was a fisher Peter his new surname given him when Christ called him Mark 1.16 and 3.16 The one minding him of his former ignorant and mean condition the other of the honour Christ put upon him when He made him a lively stone in the Church and a Believer and Preacher of that Truth upon which as a Rock He buildeth His Church which is Christ's own exposition of the name Peter Mat. 16.18 Hence Learn It is very necessary to carry to the end of our time with us the sensible remembrance of what we were before Christ did manifest himself to us and of what His grace hath made us that we may go to Heaven both humble and thankful Therefore the Apostle setteth down these two names here in the beginning of his Testament Simon Peter Next he describeth himself from two stiles which design his office the one common to all the Officers of the Church the other proper to those who had immediate Commission and extraordinary Assistance from Christ to publish the Gospel and work Miracles Hence Learn 1. It is honour enough for the highest Office-bearer in the Church to be a Servant of Christ so doth this Apostle esteem it who never
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