sinfull motions in Christ yet He took that course which He knew would be most effectual to prevent them in his Followers whom He would have to follow his steps in this as a mean to keep them down When he was reviled he reviled not again c. but committed himself to Him that judgeth righteously Vers 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed The Apostle repeateth and enlargeth his fourth argument it being the sweetest and strongest of all the rest to presse patient suffering for well-doing to wit That since Christ hath born the weight of our sins by enduring the wrath due to us for them in his own Person upon the crosse how patiently should his Redeemed Ones bear light afflictions for his sake And withal he adds some further arguments to presse the same point taken from the sweet ends of Christ's death and the advantages Believers have thereby The ninth in number is That the very end of Christ's death being to purchase vertue for the slaying of sin in his own and for quickning them to the duties of holinesse it doth become all his Redeemed Ones to follow their duty without desire of revenge upon those who put them to suffer wrongfully The tenth is That seing the Redeemed by Christ have spiritual and eternal health and welfare by vertue of those wounds which he received from God and men for them therefore they ought not to take in evil part wounds and stripes from men for following their duty to him Hence Learn 1. Christ's suffering in the room of the Redeemed is a subject that they should not soon weary to think and speak of it being to them a ground of much patience and comfort under their sufferings to consider that God cannot now be avenging himself upon them for their sins who are fled to Christ nor taking satisfaction to his justice at their hands he having received it already from Christ Therefore the Apostle having held forth Christ's sufferings ver 21. as an argument to constancy in duty notwithstanding of persecution from men he loveth to come over the same argument here again Who his own self bare our sins c. 2. The sufferings of Christ were not only exemplary that we might have a copy how to carry our selves right under our sufferings but they were expiatory of our sins and satisfactory for them to the Fathers justice for after the Apostle had set forth Christ in the former words as casting us a copy of the right way of suffering lest any should think that to be his greatest design in suffering he addeth this Who his own self bare our sins in his own body 3. Jesus Christ our Mediatour who was altogether free of any guiltiness inherent in himself as was cleared from vers 22. had all the sins of the Elect upon him by imputation and was handled by divine justice as if he had been guilty of them all as is imported in this expression He bare our sins which frequently in Scripture signifies to bear the punishment of sin See Lev. 20.17 20. Ezek. 23.49 4. As sin is to a waking conscience one of the heaviest burdens that ever was felt Psal 38.4 So Jesus Christ hath by his satisfaction upon the crosse lifted up as the word here signifieth that weight from off the conscience of those who feel as much of it as chases them to him for ease so as it shall never presse any such down to hell or to despair for the Apostle speaketh of his own sins and the sins of other penitent and believing sinners as a weight that none but Christ was able to lift and which he hath lifted up and born Who his own self bare our sins 5. That the second Person of the blessed Trinity might be fit to bear our sins he behoved to be incarnate and to take on a true body not borrowed or assumed for a time but a body of his own which with his soul being personally united to his Godhead he will keep for ever and ever that his conversing in Heaven with his Creatures that have bodies may be the more sweet for he bare our sins in his own body 6. Although the principal part of Christ's sufferings for us was in his soul Isa 53.10 Mat. 26.38 Yet he is said to bear our sins in his body not only because that is an ordinary designation of the whole Person consisting of soul and body but because it is most wonderful that ever the Son of God should have assumed so frothy a being as a body of flesh because his bodily sufferings did visibly represent his love to sinners and the desert of sin and because his soul suffered only while it was in his body before his death therefore the Apostle saith He bare our sins in his body 7. Our Mediatour behoved to be put to a painfull lingering and shamefull death because he was in the room of many who deserve such kind of deaths even by humane Laws that he might the better illustrate the terror of God against sin and might take the sting out of such kind of deaths to any of his own who should endure the like for his sake for these causes he bare our sins in his own body on the tree to wit of the crosse 8. That which doth most heighten our esteem of Christ's love in giving himself to die for us and most strongly oblige us not to spare our persons for him is the consideration of the excellency of his Person and of our unworthinesse for whom he suffered both which the Apostle leads Believers unto here while he doth so often mention him and us Who his own self bare our sins in his own body on the tree that we c. 9. Till the merit of Christ's death be applied by Faith to the hearts of sinners they are alive to sin being active and delighting in the commission thereof they are dead to righteousnesse being no lesse impotent for any spiritual act or holy performance than dead men are for the actions of the living as is supponed in this That Christ's death was for these ends that we being dead to sin might live to righteousnesse 10. Christ's intention in dying for sinners which he doth in some measure gain in all his Redeemed Ones in this life and will fully attain in the other was That the love of sin in their hearts might by the vertue purchased with his bloud be so weakened that they might have no more pleasure in the commission of it than dead men have in the delights of the living and that their hearts might be quickened with spiritual life for holy performances and they might live eternally praising their Redeemer for that righteousnesse of his bestowed upon them whereby they are justified sanctified and saved for these two are here made the great ends of Christ's death that we being dead to wit being made
so in a spiritual sense by the vertue of Christ's death to sin might live unto righteousnesse 11. As every man in his natural state before the application of the vertue of Christ's bloud to his soul is in no lesse dangerous and deadly a condition than a man that is wounded and bleeding to death Luke 10.30 which is not to be understood as if such had any spiritual life at all but that while they live naturally they are altogether dead spiritually and posting toward eternal death as a man bleeding in his wounds is to his natural death So it is only the vertue purchased by Christ's sufferings that brings true health to sinners which consisteth in the pardoning of their sins Isa 33.24 the curing of their spiritual distempers Psal 103.3 and enabling them like healthy men to go about spiritual performances Isa 35.6 for it is here supponed that sinners are naturally in a deadly condition and that there is no health for them but from Christ's sufferings by whose stripes ye were healed 12. Although we ought to conceive nothing of Christ's body now glorified that may any way in our apprehension stain the incomprehensible glory and beauty thereof Philip. 3.11 Yet so deep were the wounds that Christ received from the Father's justice that we may safely conceive the impression of them to be no lesse biding in his heart for the entertaining of sympathy with his Redeemed Ones who are wounded in their consciences with the sense of sin and fear of wrath or in their bodies by stripes from men for their faithfulnesse to Him than if He had yet in his body the print of those wounds to move his sympathy towards them for the word here signifieth the biding print or skar of a wound after it is healed By whose stripes ye were healed 13. None can with patience and chearfulness suffer wrongs for Christ but they that do by faith apply the vertue of his suffering for them to their own souls for the pardoning and subduing of sin quickening of their hearts in holinesse and healing of their spiritual distempers which effects of his death are so sweet to them that partake of them that they cannot but chearfully endure the worst that men can do against them rather than do the least thing that may be offensive to Him Who his own self bear our sins in his own body on the tree that we being dead unto sin might live unto righteousnesse by whose stripes ye were healed All which the Apostle sets down as so many motives to constancy in well-doing notwithstanding of hardest sufferings Vers 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls The last argument to press upon Believers patient suffering of wrongs for Christ and their duty to Him is taken from that blessed change which by the vertue of his death is made upon them and this the Apostle sets forth in two branches The one containing the woful case they were in before Conversion to wit That they were then wandering in their ignorance and sinful wayes to their own destruction like straying sheep The other holds forth the blessed state they are now brought to to wit That by the powerful grace of Christ put forth in their conversion they are brought back to Him the good Shepherd and Overseer of their souls and therefore they ought to follow Him and their duty notwithstanding of any hardship they can meet with in that way Hence Learn 1. Before conversion the Elect as well as others are wandering toward their own destruction unable to bring themselves into the right way and in hazard to be preyed upon by the roaring Lion which condition is fitly set out by this similitude which the Apostle here makes use of from Isa 53.6 Ye were as sheep going astray 2. True conversion is that change which Christ worketh upon sinners whereby they are made not only to turn their back upon their former sinful courses but also to betake themselves to Jesus Christ seeking to enjoy his favour and fellowship submitting to Him as their Ruler and Guide and resigning themselves to be at his disposal for so the Apostle here describes it Ye were as sheep going astray but are now returned to the Shepherd 3. This blessed change which is made upon sinners in conversion is that which doth evidence to them that they have received the healing vertue which flows from the wounds of Christ to his Redeemed Ones None else can esteem themselves healed by his stripes but those that find themselves brought back from their former sinfull courses and made to follow Him as their Leader for after the Apostle had said by his stripes ye were healed he addeth this as the evidence thereof for ye were as sheep going astray but are now returned to the Shepherd 4. Those whom Christ's powerfull grace hath thus turned toward Him shall find Him prove himself to them a good and faithful Shepherd and Ruler as the word also signifieth reclaiming them from their wanderings not only before their conversion Luke 15.4 but likewise after it Psal 119.176 providing plenty of wholsom food for them as his flock Psal 23.1 c. tenderly leading and bearing them in his bosom in their sick and weak conditions Isa 40.6 and so protecting and defending them that none can pluck them out of his hand Joh. 10.28 for He to whom they are returned is the Shepherd of their souls 5. It is not any one relation among the creatures that can sufficiently set out what Jesus Christ will prove himself to be unto true Converts all the usefulnesse and sweetness which is but scattered among all the relations which one creature hath to another being but shadows of what he is to them that are truly turned to Him for the Apostle saith they are returned to Him who is not only their Shepherd but their Bishop or Overseer who foresees and guards them against hazards so far as is fitting and furnisheth them with all necessary provision in his service and so proves himself the Bishop or Overseer of their souls 6. As the Believers outward man and the least thing that doth concern the same is cared for and respected by Jesus Christ Mat. 10.30 So He loveth to commend his respect and oversight to them mainly in reference to their souls which are their better part the welfare whereof necessarily bringeth along with it the welfare of the body and their souls being beyond peril That may make them chearfully adventure upon bodily hazards in following Him who is the Shepherd and Bishop of their souls 7 That which engageth the hearts of sinners to love Jesus Christ and out of love to Him to follow their duty through hardest sufferings is the frequently renewed sense of their woful condition wherein sometimes they were and of the blessednesse and priviledges of that state whereunto his grace hath brought them for after the Apostle had represented this change to them ver 9 10. as
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
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
intention in dying that He might lead us by the hand as the word here signifieth and give us ready accesse to a reconciled God He hath suffered for sins the Just for the unjust that He might bring us unto God 6. No lesser degree of suffering could be accepted from our Cautioner than the suffering of death there being no other way except all had eternally died to illustrate the exact justice and righteousnesse of God in punishing sin Rom. 3.24 25. and his faithfulnesse in executing that just threatning Gen. 2.17 to take away the sting out of the first death to His own 1 Cor. 15.55 and keep them from tasting of the second Joh. 8.51 for which cause the Apostle here affirms of our Mediator That He suffered being put to death 7 Although Christ did truly humble Himself even in respect of His Deity by assuming frail flesh in a personal union therewith Joh. 1.14 and obscuring the glory thereof for a time with the vail of flesh Philip. 2.6 7. Yet the Godhead being altogether impassible His sufferings were properly in His humanity to wit both in His soul which suffered the unspeakable wrath of God Joh. 12.17 Mat. 26.38 and in His body which suffered all sorts of torments whereof it was capable Luke 22.44 both which parts of humane nature are here comprehended in one because His soul suffered only while it was dwelling in flesh before His death being put to death in the flesh 8. Our Cautioner having paid our debt could not be holden in the prison of death but by the power of His own Spirit or Godhead which are essentially one was quickened in His humanity by the union of His soul to His body and raised up as an evidence that He was discharged of our debt and we in Him Rom. 4.25 as a pledge that we shall be quickened by the vertue of His Resurrection to newnesse of life Rom. 6.4 c. and after death raised to possess glory with Him 1 Cor. 15.20 for He was put to death in the flesh but quickened by the Spirit 9. All the considerations of our suffering Mediatour whereof the Apostle doth here mention several are strong inducements to His Redeemed People to suffer for Him when He calls them to that honour for so may every particular here mentioned be applied that since the Son of God being so innocent and just did suffer and by suffering did so compleatly satisfie Justice for so mis-deserving wretches and did suffer to the very death for so sweet an end to bring sinners to God and had so glorious in outgate It becometh all His Redeemed Ones to adventure chearfully upon suffering for Him to which every expression hâ—â—e may be applied as a motive For even Christ hath suffered for sin the just for the unjust that he might bring us to God being put to death in the flesh but quickened through the Spirit Vers 19. By which also He went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Here is the seventh argument pressing upon Christians constant obedience to the Gospel notwithstanding of hardest sufferings The sum whereof is That since there are many souls of men and women to whom Christ did once by his Spirit in the Ministery of Noah and others of his Servants make plain the way to life and salvation who are now imprisoned in Hell for evermore because of their slighting so much patience and pains as the Lord did exercise toward them especially during the time of Noah's preparing the Ark wherein a few only escaped destruction by the flood Therefore it doth concern those who have the Gospel more clearly preached to them to give obedience thereunto whatever they may suffer for it within time Hence Learn 1. The second Person of the blessed Trinity hath been exercising his Mediatory Office long before his incarnation and by his Spirit the third Person speaking through his Servants hath been publickly inviting sinners to repentance and faith in himself for this preaching to the old world here spoken of must be the same in substance with that which is more clearly held forth now under the Gospel it being Jesus Christ the same yesterday and to day and for ever Heb. 13.8 who did then preach by his Spirit who speaks his mind only Job 10.13 14. By which he went and preached 2. When the mind of Christ is plainly held forth by the Ministery of his Servants then Christ himself comes to them to bestow himself and fellowship with him by his Spirit upon them that receive his Word and to deal with others in wrath as if they had rejected him immediatly and in his own Person dealing with them for though Christ did not preach in Person to the old world but only in the Ministery of Noah and others of his Servants Yet of Him it is here said that by his Spirit He went and preached 3. It pleaseth the Lord to invite to repentance and make offers of his grace unto many who will never obey his counsel nor imbrace his offers that he may make his grace more manifest while he doth more effectually prevail with his own that are among them Act. 18.10 and may take away all excuse from them that wilfully disobey his counsels and reject his offers Joh. 15.22 for there are spirits or souls who once had Christ preached to them that are now in prison 4. The souls of men and women do not 〈◊〉 to nothing nor die as their bodies but so soon as they are separated from the body must either go immediately to the place of blessednesse Luke 23.43 or else to this place of their everlasting imprisonment for though it could not be told where their bodies were that drowned in the â—â—ood Yet their souls are to the fore and 〈◊〉 spirits in prison 5. Hell is a place of safe custody 〈◊〉 â—â—ame of it here imports where there is no 〈…〉 Devils and damned souls to torment one another out of which there is no possibility of escaping for by this prison can be meant nothing else but Hell which elswhere in Scripture hath this same name Rev. 20.7 it being the place where only the spirits of them who were disobedient to the Lord are now in prison 6. Of all the sins that men and women commit who have the way of salvation truly preached to them this is of the highest nature and the chief cause of their damnation that they will not be perswaded to accept the offers of God's grace and mercy in Christ will not obey the sweet directions of his Word will not follow the motions and strivings of his Spirit with them thereby in which course whosoever do continue they look like those that are appointed for the prison of Hell for it is clear by comparing this Text with Gen. 6.3 that these here spoken of had
wit before their conversion they had not obtained mercy 5. The closing of sinners by Faith with Jesus Christ as the Gospel offers him to them doth bring them to a most sweet and excellent state namely to be owned and dealt with by the Lord as his People in a most special manner whom he will never forsake Psal 94.14 and to obtain mercy of him for pardoning their daily sinfulness Mica 7.18 for pitying and supplying as is fitting all their necessities as the word here translated to obtain mercy signifies and for bearing them through all the straits of their life Psal 23 6. and at last crowning them with glory 2 Tim. 1.18 All which is comprehended under this That they are now the people of God and have now obtained mercy 6. Of all miseries that can be exprest to live in an unconverted state under unpardoned sin is the greatest And of all priviledges in this world to be brought out of that state and to obtain mercy is the greatest and the most engaging to the study of holiness for the one is here held forth as the depth of misery and the other as the height of happiness and the change from the one to the other as one of the strongest engagements to duty lying upon those who in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy Vers 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul The Apostle repeateth and enlargeth that which he pressed in the first Verse of this Chapter in order to their spiritual growth to wit That they should keep up the battel against their inward unmortified lusts and this is prest by three arguments The first is taken from Christ's affection and the Apostle's toward them as being dearly beloved of both The second from their hard lot in the world that they were strangers and pilgrims which was verified in a special way of these scattered Hebrews to whom he writes And the third is from the hazard of the prevailing of these lusts which is no lesse than the eternal ruine of the soul Hence Learn 1. There doth remain even in those who are far advanced in mortification such swarms of sinfull motions and strong inclinations to evils yet in a great part unmortified in them and so prone are they to give way to them and to fall slack in the battel against them that they have great need of exhortation upon exhortation and of one motive upon the back of another to stir them up to that exercise for even these whom the Apostle supponed to have made some progress in mortification Chap. 1. ver 22. and whom he had exhorted to further progress therein in the first Verse of this Chapter he doth here again exhort very earnestly to the same by several arguments Dearly beloved I beseech you abstain from fleshly lusts c. 2. True mortification of sin consisteth not only in abstenance from the outward acts thereof but in the weakning of the root and power of sin within and the inclinations and desires of the soul after the acting thereof which are here called fleshly lusts in regard they tend to the gratifying and pleasing of the flesh and are acted by the outward man abstain from fleshly lusts 3. The best way for Believers to fit themselves for the shewing forth of the praises of God in their practise is To set about the mortifying of those motions and inclinations to sin that remain in their heart these being the cause of all the out-breakings which dishonour God in their conversation Jam. 4.1 for this exhortation may safely be taken as the mean of attaining to that which is the great end of Christians calling exprest in the former Verse That they may shew forth his praise they must abstain from fleshly lusts 4. The love of the Lord manifested toward sinners should be a very strong argument to move them to fight against these lusts which dishonour him and mar the sense of his love and the further manifestation thereof for this stile Dearly beloved may be taken as an argument to the duty prest and understood mainly of the love of God to his People because the Apostle Paul Rom. 9.25 citing the place which this Apostle cited immediatly before doth find in it this stile in reference to God and therefore this Apostle may be conceived to make use of it here in the same sense as a motive to the study of mortification Dearly beloved abstain c. 5. Those who presse people to the mortifying of their beloved lusts had need not only to entertain much love to them in their hearts that so they may deal earnestly with them but likewise by some prudent expressions of their love to them insinuate themselves upon their affections that so the stirring of their passions which are ready to rise when unmortified corruptions are touched both in good 2 Chron. 16.10 and bad Mat. 14.4 5. may be prevented Therfore the Apostle breaths forth his affection to this People which may be safely taken to be also comprehended in this compellation as following after Christ and moving the Apostle to much earnestness Dearly beloved I beseech you abstain c. 6. As it may be the lot of those who in regard of their right to the Covenant of Grace and the benefits thereof are no more strangers and foreiners but fellow-citizens of the Saints and of the Houshold of God to be separated from their native Country as these Christian Hebrews were to whom this is spoken So what ever their condition in the world be they ought to esteem and confess themselves as the best of God's Saints have done Heb. 11.13 strangers and pilgrims who are absent from their own Country 2 Cor. 5.6 and may expect hard usage in their way Gen. 31.15 who ought to lay aside every thing that may hinder them in their journey Heb. 12.1 and have their hearts still homward Heb. 11.16 who should take little pleasure in the delights that offer themselves in the course of their pilgrimage Gen. 23.4 and esteem it a great honour to get leave to do any piece of service to God while they are upon their journey 1 Chron. 29.15 and should count much of any mercifull providence they meet with Ruth 2.10 and make their case an argument to God for his pity and kindness Psal 119.19 and a motive to themselves to abstain from every thing that may hinder them in their journey homward for this is brought in by the Apostle as an argument to all the duties of holiness and especially to the study of mortification that they were strangers and pilgrims 7. The inward motions of unmortified corruptions which are in the Godly do not only fight against the welfare of their bodies Prov. 14. 30. against that light and knowledge of God which is in their understandings Rom. 7.23 and against the graces and motions of God's
Spirit which are in their hearts Gal. 5.17 But likewise against the everlasting wel-being of their very souls so that these corruptions cannot be given way to except we would so far as in us lyes run the hazard of the losse of our souls for this is here a third motive to the mortifying of these lusts that they war against the soul 8. The Lord doth allow Christians to stir up their hearts to the study of the mortification of their corruptions by the consideration of the hazard that cannot but follow upon their prevailing which is no lesse than the wounding of their souls by every advantage their corruptions do get and the eternal losse and ruine of their souls by the continual prevailing of them as is imported also in this motive to the mortification of those fleshly lusts They war against the soul Vers 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation In this Verse the Apostle presseth the effect of his former exhortation and withall prescribeth a special mean of shewing forth the praises of God to wit That Christians should labour to express holiness in their outward conversation and this he beareth in by two arguments The first is That their lot was to converse among the enemies of the Gospel and such as would be glad to find occasion from their miscarriage to slander them as evil doers The second is That their holy walking among such might prove a blessed mean not only to stop the mouthes of their slanderous enemies but likewise to being about their conversion and consequently bring much glory to God when it should please him to visit them with his saving grace Hence Learn 1. In so far as the power of sin is weakened in the heart there will be a beauty and loveliness upon the outward conversation which if it be defiled with out-breakings doth clearly evidence the power and prevalency of unmortified lusts in the heart â—or as a necessary consequent or effect of the former exhortation to abstain from fleshly lusts the Apostle bringeth in this having your conversation honest 2. It is not so much by a fair profession or good expressions that Christians do shew forth the praises of God as by an honest conversation made beautiful and lovely as the word here translated honest signifieth to on-lookers by the right ordering of all the parts of it in duties to God and men Psal 50.23 by the manifesting of wisdom and meekness therein joyntly Jam. 3.13 and especially by the faithful discharge of the duties of their particular callings and relations 1 Thess 4.11 12. Tit. 2.9 10. for the way of the Apostle's bringing in this exhortation giveth ground to take this as an mean of attaining to what he had prest before to wit their shewing forth of the praises of God mentioned ver 9. having your conversation honest c. 3. The more wicked the society be with whom Believers lot is to converse the more should they be stirred up to the study of an honest conversation for the conviction or gaining of such for by this that these Christian Hebrews were among Heathens whom many professors of Christianity resemble in living like Heathens without respect to the Law of God Rom. 2.14 pursuing strongly their Idols as Heathens do 1 Cor. 12.2 and being unacquainted with the priviledges and duties of the Covenant of Grace as Heathens are Eph. 2.11 and ready to persecute all that run not their course 1 Pet. 4.3 All which the Scriptures cited make characters of Heathens the Apostle perswades them to study holiness of life having your conversation honest among the Gentiles 4. Those of whom the world is unworthy are often represented to the world as unworthy to live in it by those whose dishonest wayes are reproved by their honest conversation for it is here supponed to be the lot of the chosen Generation the royal Priesthood c. to be spoken against as evil doers 5. It is one of the characters of them that are without God in the world to be enemies to and slanderers of those who will not run with them to the same excess of riot for it is here a description of the Heathens that they speak against those who are of an honest conversation as evil doers 6. The best way for Christians to stop the mouthes of their slanderers is by an honest conversation without which any other means they can use will readily prove ineffectual for maintaining their reputation for here the Apostle prescribeth to Christians the study of a holy walking as a mean to put their very enemies upon an exercise inconsistent with slandering of the Godly having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God 7. Although the Word accompanied with the powerfull blessing of God be the principal mean of sinners conversion Rom. 10.17 15. Yet the Lord may make use of the very carriage and visible acting of his People such as their equity in their dealings even with their enemies their patient bearing of injuries from them and continuing to expresse love and respect to them notwithstanding thereof to allure wicked men to fall in love with his way and to give him glory that ever sent them such a mean and blessed it to them for their reclaiming from the way of perdition for here an honest conversation is pressed as a mean of gaining the enemies of Christ and his People to glorifie God in the day of visitation 8. Neither the best use of natural power of free-will that unrenewed men may attain â—nto nor all the pains that the Godly can take upon them will be sufficient to bring about that glorious work of their Conversion whereby the Lord is so much glorified till he be pleased to visit them with his power Psal 110.3 and with his love to make the change Ezek. 168. for here as a necessary pre-requisit for the gaining of sinners to glorifie God the Apostle supponeth that there must be a day of visitation whereby must be understood a visitation in special mercy in regard it gains sinners to glorifie God 9. It is not any glory to our selves from men that should be our motive to an honest walking among them but that we may thereby bring some glory to God from them which being honestly aimed at by us shall bring sufficient glory to us along with it 1 Sam. 2.30 for this is here made the principal motive to an honest walking That thereby others might be moved to glorifie God in the day of visitation 10. The Children of the Lord should not lose their hopes nor quite their endeavours of gaining the greatest enemies to God or themselves among whom they live considering how soon and easily the Lord can make a change upon them for the Apostle