called himself Lord or Head of the Church but discharged it in all Ministers 1 Pet. 5.3 and here taketh a lower title to himself A Servant 2. It is necessary for Christ's Ambassadors to know and assert their Calling from Him that Truth may have weight with People and they may have courage what-ever their faithfulnesse may cost them for while the Apostle knoweth himself to be a Servant of Jesus Christ he dare avow himself by name and surname even when he 〈◊〉 publishing Truths that cost him his life Simon Peter a Servant and an Apostle of Jesus Christ 2. He describeth these to whom the Epistle is mainly directed from the worth of their faith equal to the faith of the Apostles for all saving effects and cleareth the way how they came by it to wit by the vertue of the faithfulnes of God and the merits of Christ Hence Learn 1. The Scriptures are not only given for converting sinners and working grace where it is not Psal 19.7 But also for their sake who are already converted and gracious fine places being mainly intended for them to further their growth guard them against temptations and to fit them for their last meeting with Christ which are the ends of this Epistle directed mainly to them that have obtained precious faith 2. Although some Believers are more strong in believing and so have more joy and peace than others 1 Joh. 2.13 14. Yet is the faith of them all of alike worth in so far as it uniteth them all to the same Saviour from whom the weakest faith shall never shed interesteth them all in the same spiritual promises priviledges and glorious reward and is bought for them all with the same price in all which respects the true faith of the meanest Believer is alike precious with the faith of the Apostles 3. The way how saving faith cometh to the Elect and is wrought in their hearts is by vertue of the faithfulnesse of God who promised to Christ in the Covenant of Redemption the bestowing of it upon the Elect Psal 110.3 and to the Elect in the Covenant of Grace Isa 54.13 Joh. 6.45 It being God's righteousnesse to prove himself faithfull in making all these promises and it comes also through Christ's righteousnesse which is his doing and suffering to purchase it and other saving graces for us and so although we have it freely Yet Christ bought it dear and God is righteous in giving what Himself promised and Christ paid for 1 Joh. 1.9 So the Apostle makes this precious faith to come to all that have it through the righteousness of God and our Saviour Jesus Christ Vers 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. In this Salutation he wisheth to them a daily growth in their hearts 1. Of the sweet sense of God's free favour making the graces of His Spirit to thrive 2. Of true spiritual peace flowing from the former and carrying with it every necessary blessing as the signification of these words grace and peace and their order doth import and all this through their growing in that knowledge of God and his Son Christ which hath faith affection and practice with it Hence Learn 1. No lesse than what is here wished for is the Lords allowance to every Believer if they get it not they have themselves to blame for His Majesty doth nothing to mar the multiplying of grace and peace upon all that have precious faith 2. They that would have this rich allowance must not only expect in this order Grace or God's free favour first and then Peace with every necessary blessing But they must study to grow daily in the knowledge of the nature and will of God the purchase fulnesse and offices of Christ so as by the use-making of all heart and life may be changed for such a knowledge is this through which grace and peace is multiplied 3. It is not formality or vain repetition to use frequently the same expressions to God or to others when they flow from new sense of the worth and need of the things for this Apostle and others do ordinarily use these same expressions in the beginnings of their Epistles Grace and peace c. Vers 3. According as His divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of Him that hath called us to glory and vertue Followeth the ground of his confidence which might also hearten them that it should be acording to his wish to wit That Gods powerful grâ—â—â—â—ad already begun a saving work in them by bestowing freely upon them all that is essential to a gracious frame of spirit within and a holy life without and this he had done by making them so to know Christ as to consent to Him calling them by the Gospel to glory or eternal life as the end by vertue which is grace and holinesse as the way or means Hence Learn 1. The seen beginnings of a saving work of grace are comfortable pledges and confirmations to faith that that work shall thrive it being suitable to the Lords wisdom power and constancy to carry on and perfect what He hath begun for the Apostle wisheth grace and peace to be multiplied According as His divine power had begun the work 2. To give grace to a graceless soul is a work of Gods infinit power there being so much unworthinesse guiltinesse and opposition to hinder that work in all the Elect Therefore the cause of this work is here made divine power 3. The Lord in the bestowing of saving grace worketh both irresistably and freely neither can any for whom it is appointed and purchased so oppose as to hinder the bestowing of it for it is divine power that worketh it Nor can any in nature so use their naturals as to prepare themselves for or merit the bestowing of it for divine power worketh by giving freely all things that pertain to life and so the very preparations for the new life 4. The substance of every saving grace though not the full measure and a right to what may enable for honouring God in practice is given at once in conversion As a Child when it first liveth or is new born hath all the essential parts of a man Therfore to these to whom the Apostle wisheth encrease of grace and upon whom he is to presse growth he affirmeth to be already given all things that pertain to life and godliness 5. The very first beginnings of grace is wrought in the heart by making a sinner drink-in the knowledge of Christ the Law indeed prepares for this work by discovering sin and deserved wrath and terrifying the conscience But the Gospel which holdeâ—â— out Christ the Saviour from sin and wrath having in Him the fulnesse of grace and a heart to let it out freely upon gracelesse sinners is the Spirit 's instrument of working grace for as the Apostle wished grace to thrive in the former Verse
another under their necessities Gal. 6.10 But also to love the society one of another both in the exercise of publick Ordinances to which Christ hath promised his special presence Mat. 18.20 and in the more private duties of mutual edification which are very pleasant to the Lord Mal. 3.16 and profitable to themselves Heb. 3.12 13. for the Apostle having exhorted to honour all men subjoyneth this as a further degree of respect not only to the Saints themselves But as the word signifies to their society Love the Brotherhood 5. It should be the great care of the Children of God to carry along in the discharge of every duty the fear of God in their hearts which is a frame of spirit that he worketh in all that are in Covenant with him Jer. 32.40 whereby they hate every known sin Prov. 8.13 and in obedience to him aim at every commanded duty especially those of their particular relations 2 Chron. 19.7 and is entertained by the believing consideration of the terror of the Lord Psa 119.119 120. his excellency Job 13.11 his goodness Hos 3.5 and his pronenesse to pardon sin Psal 130.4 All which is comprehended under this duty which seasoneth all the rest here pressed Fear God 6. There is a special measure of honour and respect due by the Lords People unto those whom God hath set in Lawfull Authority over them beyond what is due to any others on earth by reason of their place wherein they resemble the Majesty of God to his People Psal 82.6 for the Apostle having exhorted in the beginning of this Verse to honour all men as if that honour which is due to all were not sufficient for Magistrates he closeth the Verse with this Honour the King 7. The Lord's People are so to honour Magistrates as that they forget not the fear of the Lord and the duties comprehended under it in the first place without which no duty can be faithfully discharged to any man Luke 18.2 for this is not only the order of the words here but of the purpose it self Fear God Honour the King 8. These duties against which the hearts of the Godly have some prejudice and the neglect whereof proveth most offensive to the profane had need to be frequently and earnestly prest upon the Lord's People for this duty was unpleasant to many Professors and the profane apprehending it to be so to all were incensed against Christians Therefore the Apostle having pressed it before ver 14. reneweth his exhortation to it here again Honour the King Vers 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward The second exhortation to the study of holinesse for shewing forth the praises of God is directed to Christian Servants in which rank the greatest number of Believers then were who seem to have been in hazard under pretence of their christian liberty not only to shake off subjection to Magistrates as was shewen before but to their particular Masters the most part whereof were also at that time Heathens unto whom the Apostle presseth Christian Servants to give subjection and obedience with all fear to wit of offending God or their Masters and that not only to the better and more equitable sort of them but even to the more austere and inhumane Hence Learn 1. As the Children of the Lord in the meanest and hardest condition wherein his providence doth cast them may be instrumentall in bringing some glory to Him So He is especially glorified by them in their conscionable discharge of the particular duties of that relation wherein they are fixed for the Apostle having shewen the end of all Believers priviledges to be that they might shew forth the praises of God ver 9. holdeth forth this to persecuted Christian Servants as one principal way of shewing forth His praises Servants be subject to your Masters 2. One wrong principle being admitted in the minds of Christians concerning the matters of God may be the occasion and rise of manifold disorders in their practice for it is clear from the former purpose that the mistake of Christians concerning the nature of their christian liberty did make them apprehend themselves exempted from subjection to Magistracy and by this exhortation immediatly subjoyned compared with 1 Cor. 7.20 21 22. it doth appear that the same mistake hath prevailed to make Servants apprehend exemption from subjection to their Heathen Masters which makes the Apostle find it necessary to presse them to this duty Servants be subject to your Masters 3. Although there be some of the great ones of the earth given by the Father to Christ the Mediator who will therefore receive Him and subject themselves to Him Psal 72.10 Yet the most part of His Subjects and Servants are of the poorest and meanest in the world whom He chooses to commend the freedom of His grace and the condescendency of His love which often lights upon the Servant and passeth by the Master for it would seem there hath not been many Magistrates or Masters in those Nations where these believing Hebrews to whom the Apostle writes were scattered who have been fit to be spoken to which makes the Apostle omit them and speak to their Subjects in the former words and to their Servants here Servants be subject to your Masters 4. Christian liberty doth not exempt Christian Servants from subjection to their Masters though they were Heathens but doth consist with obeying all their lawful commands heartily and as service to God Col. 3.22 23. in giving due respect to their persons as being placed above them as the word here signifieth for this is here prest upon the chosen Generation and such as were truly free by Jesus Christ Servants be subject to your Masters 5. Not only the immediate acts of God's Worship and Service should be gone about with much fear and reverence to Him in the heart Psal 2.11 but even these outward duties which we owe to men should be seasoned therewith that so Christians even while they are employed in most common duties may be in the fear of the Lord all the day long Prov. 23.17 for this is the qualification of that subjection which Christian Servants owe to their Masters Be subject with all fear 6. It may be the lot of the Lords dearest People not only to be in the rank of Servants which is a part of their likeness to their Lord for His outward state in the flesh Philip. 2.7 but likewise to be by divine providence put to serve Heathens and the worst of Heathens that so the Lord may make them instrumental to do good to some of these 2 King 5.2 3. or convince them that God is with their Servants Gen. 31.44 for here the Apostle suppones some of the chosen Generation and the peculiar People to be Servants to Heathens and to froward and perverse Heathens 7. Although all that are without the saving knowledge of God in Christ be in a like damnable
the same hazard Therefore the Apostle presseth the duty of Women to their Husbands by such an expression as imports a like strictnesse of tye upon them to their duty as was upon those mentioned in the last part of the former Chapter Likewise ye wives be subject c. 4. The wickednesse and disobedience to the Gospel of any married person however it may draw themselves under the curse of God Yet it doth neither loose the relation nor exempt the other party from their duty excepting in the case of Adultery and lawful divorce thereupon Mat. 5.32 or wilful desertion 1 Cor. 7.15 but doth rather tye the better party the more strictly to a conscionable discharge of that duty for the conviction or gaining of the other party for though the Apostle here doth suppone Husbands some of them at least to be disobedient to the Word Yet he presseth upon their Wives dutifulness to them as to their own Hubands Be in subjection to your own husbands that if any obey not the Word c. 5. Although the publick Ministery of the Word be the ordinary and principal mean of sinners conversion to the Lord Rom. 10.15 17. Yet the Lord may and sometimes doth make use of the pains of private Christians for that effect for it is supponed that they who obey not the Word may be won to obey it by the conversation of their wives 6. Although the Children of the Lord be bound to deal with the unconverted or profane among whom they live by discourse and conference commending Christ to them and pointing out the way of attaining acquaintance and communion with him Joh. 4.29 30. Philip. 2.15 16. Yet it is mainly a conversation suitable to the Word that God useth to blesse for gaining of such to fall in love with Religion without which the best discourses will rather harden folk in sin than reclaim them from their sinful wayes Therefore the Apostle here presseth practical duties upon Christian Women as the best way to gain their unbelieving Husbands That if any obey not the Word they may be won by the conversation of the wives while they behold your chast conversation c. 7. The Lord's People ought not to quit their hopes of the conversion of those who have not hitherto been perswaded by the Word to follow the directions thereof neither yet do believe the Truths revealed in it But they ought to continue their pains toward those with whom the publick Ministery doth not prevail for even to these Husbands whom the Apostle supponeth to be unbelievers disobedient to the Word and such as will not be perswaded thereby as the word here signifieth he pleads for duty from their Wives in hopes of gaining them thereby That if any obey not the Word they may without the Word be won by the conversation of the wives 8. The winning of a sinner to Jesus Christ is an imployment full of gain and advantage as the word here translated to be won signifieth both to the sinner it self who is thereby made partaker of the true riches Jam. 2.5 and to those who are instrumental in that work in regard of the comfort they may have from them Philip. 4.1 and the reward they shall have from God Dan. 12.3 and therefore it ought to be mannaged with a great deal of spiritual policy and skill as the same word also signifieth That if any obey not the Word c. they may be won 9. There is no part of a Christians conversation so prevalent to gain on-lookers to fall in love with Religion as that wherein the duties which we owe to others in the relation we have to them doth shine for these two chastity which in the peculiar signification of it is one main duty of the Wife in reference to her Husband and fear signifying reverence to a superiour Rom. 13.7 are the qualities of a christian conversation which the Spirit of God here condescends upon as most prevalent for gaining unbelievers to fall in love with Religion They may be won while they behold your chast conversation coupled with fear 10. Carnal men do very accurately pry into all the secrets of the practice of those that are religious which though it be done by them that they may find occasion against the Godly Psal 56.6 who should therefore be the more circumspect Psal 39.1 and the more earnest for God's teaching Psal 27.11 Yet the Lord may make use of it contrary to their intention to be a mean of much good to their souls for the word which the Apostle uses here while they behold signifieth very accurately to pry into and seriously to consider a thing upon which the Apostle may be safely conceived to lay some weight for moving Christian Women to the more holy circumspection in their carriage which the Lord might blesse for gaining of their Husbands While they behold your chast conversation 11. There is no true purity or holinesse of conversation which doth not flow from fear of offending God in the heart by which Christians depart from evil in their practice Prov. 16.6 Nor is there any true fear of God in the heart where the conversation is not in some measure holy Jer. 32.40 for though this chastity and fear of Christian Women here spoken of may be taken with a special respect to their Husbands Yet the words are of a larger signification and must necessarily include holinesse of life and fear of offending God in the heart what ever they might suffer from their Husbands the one whereof cannot be separated from the other A chast conversation coupled with fear Vers 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The Apostle giveth here two further directions to believing Women for attaining to such a conversation as through the Lord's blessing might prove a mean of gaining their unbelieving Husbands The one is negative that they should not be too curious and superfluous in trimming their outward man The other is positive that their great pains should be to have their inward man adorned with the grace of God especially meeknesse and peaceablenesse of spirit in reference to their Husbands and the Lord's dispensation in tying them to such men and to a crosse with them which last he presseth by two arguments The first is that this was an ornament that would not wax old as others do The second is that it is in very high esteem with the Lord and therefore as they desired to gain their husbands by their outward carriage their great care should be to attain to a right frame of spirit within Hence Learn 1. Even the Children of the Lord are in hazard to offend Him and others in the matter of their apparrel while they labour not
to have the same suitable to their several ranks and conditions which God would have distinguished in some measure by apparrel Esth 5.1 Gen. 38.14 while they affect a newnesse and strangenesse whether in the kind of their apparel or in their way of using of it Zeph. 1.8 and when much time and expences are wasted about apparel as is imported in the Apostle's words here In all which and the like cases the Lord's People are ready to offend in the matter of their apparel and that because there is in them much unsubdued pride and vanity ready to manifest it self that way Isa 3.16 18 c. and because they forget that apparel is given to make them ashamed in remembrance of their sin 1 Tim. 2.9 14. for the hazard of offending by wasting both time and means is imported in this disswasive of the Apostle Whose adorning let it not be that outward adorning of plaiting the hair and wearing of gold or of putting on of apparel 2. Although the Lord allow persons who are in eminency above others to have ornaments beyond necessity Isa 22. â—0 21 22. and others to have more than ordinary at some special occasions Gen. 24.30 and all of his People to provide for things honest in the sight of all men Rom. 12.17 Yet when any Professor of Religion becomes excessive in the use of his liberty in these things he will be so far from commending Religion to others thereby that his practice will rather be a hinderance unto others to fall in love with it who may or will readily take occasion thence to think that Christians have no better things to take them up than these whereupon they wast their time pains and means for from this evil the Apostle here disswades Christian Women as they would gain their Heathen Husbands importing that their vanity and excesse in the matter of their apparel would rather hinder them than gain them to fall in love with Christianity Whose adorning let it not be that outward adorning of plaiting the hair c. 3. They that would by their outward carriage commend Religion and win others to fall in love therewith must have their prime care exercised about their heart which if it be adorned with the graces of God's Spirit in life and practice the conversation cannot but be lovely to all rightly discerning on-lookers for the Apostle having told those believing Women before that it was their conversation mainly which would gain their Husbands he now condescendeth upon the way of attaining to such a conversation Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 4. Those that wast much time pains and means in decking and trimming of their bodies do ordinarily neglect their souls leaving these in a disorderly sordid and filthy condition for the Apostle disswading from the one and in opposition thereto perswading to the other importeth the inconsistency of such an adorning of the outward man with the adorning of the inward Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 5. The Lord hath been pleased to hide the hearts of every one from the knowledge of another who therefore ought not by their rash judging and censuring of the inward frame and state of others to invade the Lord's prerogative of searching the heart Jer. 17.10 but ought to bestow much pains for keeping in a right frame their own hearts which are hid from all eyes but God's as a prime evidence of their sincerity Psal 51.6 7. Therefore the inward frame of the spirit is here called The hidden man of the heart 6. That which mainly makes the carriage of a Professor of Religion a mean to gain others to Jesus Christ is the exercise of the graces of God's Spirit within especially meeknesse and quietnesse of spirit by the former whereof to wit meeknesse they keep down their passions from rising against others that wrong them or against the Lord's dispensation in exercising them more hardly than others Numb 12.2 3. whereby also they essay all amicable and loving wayes of reclaiming such as do wrong them before they go to the rigor of justice 1 Cor. 4.21 and by the latter to wit quietnesse of spirit they do eschew all needlesse contradiction of others Isa 53.7 all rashnesse in their actions Act. 19.36 all medling with things not belonging to them 1 Thess 4.11 and all expressions of miscontent with that lot which the Lord hath carved out to them Psal 131.2 All which are here required of Christian Women tied to unbelieving and profane Husbands as special means of gaining them to Christ for in order to their gaining the Apostle thus exhorteth the Wives to put on the ornament of a meek and quiet spirit 7. Where such a gracious frame of spirit is within as the Apostle here exhorteth Christian Women to labour for it will have visible effects that may be discerned without for the Apostle exhorteth Christian Wives to the study of meeknesse and quietnesse of spirit as a mean to gain their unbelieving Husbands which it could not prove except the effects thereof were visible in their carriage 8. The grace of Christ is such an ornament as being once put upon the soul doth never altogether fade or wax old The consideration whereof should make Christians more careful to have it in exercise in their hearts than to have on the best of their ornaments which will soon wear and wax old for as an argument to move Christians to put on this adorning of Gods grace the Apostle affirms it to be that which is incorruptible 9. Although every grace be the Lords own free gift Jam. 1.17 and the most Gracious cannot properly be profitable to Him Job 22.2 Yet He is pleased to esteem of his own grace and graciously to reward the persons to whom He gives it as if it were of much worth to Him The consideration whereof should heighten the esteem of grace in our hearts and quicken us to pains for getting and increasing of it for this end is this adorning of a meek and quiet spirit here commended from this that it is in the sight of God of great price Vers 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Here are two further arguments whereby the Apostle presseth upon Christian Women the study of such a carriage as might prove a mean of gaining their wicked Husbands The one is taken from the example of holy believing VVomen registred in Scripture who counted it their best ornament to manifest their holinesse and faith by their dutifulnesse to their Husbands and particularly of Sarah who testified her obedience to her Husband by her respective and reverend language to him
the service of their lusts but imploy the same wholly in obedience to the Lord that they had spent so much thereof in the slavery of sin already and had been at so great a height in wickednesse For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts c. 3. Jesus Christ hath suffered for and conferred his saving grace upon some of the vilest of the children of men that He may proclaim his grace and love to be most free by bestowing it upon them who have nothing in them but what is loathsom in his sight and most powerful in coming over and doing away so much vilenesse and adorning the soul where it was with his beautiful grace for the Apostle clearly supposeth here himself and other Converts for whom Christ had suffered in the flesh to have been really such as are here described working the will of the Gentiles walking in lasciviousness lusts excesse of wine c. 4. It doth much concern all true Converts to entertain in their hearts the lively apprehension of the several steps of their former vilenesse wherein they have wallowed themselves before their conversion that they may be still vile in their own eyes considering how dishonourable to God they have sometimes been and may have their hearts frequently raised in the praises of Him who hath graciously pardoned and powerfully changed them 1 Tim. 1.13 c. and may manifest much compassion and meeknesse in their carriage toward those who yet remain in that condition wherein themselves once were Tit. 2.2 3. for here the Apostle representeth to his own heart and the hearts of other Converts the several branches of that profane disposition and course wherein they had lived before their conversion to wit that they had wrought the will of the Gentiles walked in lasciviousness lusts excesse of wine c. 5. True penitents will not stand to proclaim and aggreage their own vilenesse when it may serve for the glory of Christ's free grace in pardoning and changing of them and may provoke others to mortification and holinesse for here the Apostle puts himself in the catalogue of these who had walked in lasciviousnesse lusts excesse of wine c. 6. They who would reflect aright upon their disposition and carriage before their conversion should not only make their more grosse practices but the very inward motions and lusts of their hearts toward those sins which possibly they have never committed and consider with what strong bensell of spirit they have been inclined to or did commit those iniquities and call to mind the several sorts of their sins against both Tables of the Law such as their abusing of God's good creatures to be fewel to their lusts their following the example of others their serving of others or hardening of them in their sins by evil example their forsaking or corrupting of the right Worship of God and the like that by the distinct and clear up-taking of all they may be the more humble and the more provoked to praise God and to be diligent in their duty for such a representation is here given to Converts of their former disposition and carriage that they had in time past wrought with great intention and bensel of spirit as the word signifieth the will of the Gentiles by following their examples serving and encouraging them in their sins walking in outward vileness and inward lusts in excesse of wine and such other grosse sins against the second Table and in abominable idolatries against the first Table 7. Where the love of sin is entertained in the heart and profanity given way to in the practice contrary to the second Table there is ordinarily joyned therewith a forsaking or corrupting of the right Worship of God contrary to the first A spirit of strong delusion in the matters of Religion and God's Worship being the ordinary and just plague of God upon those who frame not their heart and manners according to the Rule of the Word 2 Thess 2.10 11 12. for this is the last instance of their profane course and may be taken for the consequent of the rest that having walked in lusts excesse of wine c. they did also walk in abominable idolatries 8. As every sin is hateful to the Lord Psal 45.7 and should for that cause be so to all his People Zech. 8.17 So he hath a special detestation of the sin of idolatry whether that more grosse kind of it whereby that external Worship which is due to God is any way given to a creature Exod. 32.5 Psal 106.19 20. or that which is more spiritual whereby the affections of the heart are powred out excessively upon any thing beside God were it never so lawful in it self Col. 3.5 Therefore is this Epithet expresly added to the last step of their wicked course here mentioned abominable idolatries Vers 4. Wherein they think it strange that you run not with them to the same excesse of riot speaking evil of you 5. Who shall give account to Him that is ready to judge the quick and the dead Followeth a third argument whereby the Apostle presseth the study of holinesse upon Believers and removeth a great discouragement out of their way The sum whereof is That however they who had now changed their course and company might expect to be made a wonder to the profane and disgraced by them so far as they could for not joyning with them in their profane courses formerly described Yet this ought to be no discouragement to the Godly in the way of holinesse in regard that these their mockers and persecutors behoved shortly to give a strict and sad account of their way to the Judge of all Hence Learn 1. Men that are left of God to live in any sinful course are very unwilling that any should part company with them in their way and are strongly desirous to have others infected with their sins that so there might be none to make them ashamed and many to encourage them in their evil way Psal 64.5 for so much is imported in this that they think strange that others run not with them to the same excesse of riot 2. Were the course of profane men never so vile and even such as Nature's light cannot but condemn yet it is to them matter of great admiration that any should abandon the course which they follow because they apprehend a paradise in the satisfaction of their lusts 2 Pet. 2.13 and the true sweetnesse which is in Christ's service is wholly hid from them Prov. 14.10 Therefore they think it strange that others run not with them to the same excesse of riot 3. It doth not satisfie gracelesse persons to go at leisure in the way to their own destruction but being acted by that violent spirit of Satan they make all the hast they can toward their own ruine as men in a race do for a great prize as the word here signifies
work any good motion or inclination in a sinners heart that is the work of the Spirit of God alone for sanctification which comprehends all gracious qualities is here called the work of the Spirit 8. Jesus Christ our Mediator hath both obeyed the Law perfectly for us that he might make up the defects of our imperfect obedience Col. 2.10 and cast us a perfect copy which we are bound to aim at in conformity Heb. 12.2 and likewise hath born all that wrath which was due to all the Elect for their breach of the Law that so deserved wrath might passe over all his redeemed ones as the destroying Angel passed by those whose doors were sprinkled with the bloud of the Paschal Lamb to which the Apostles expression here alludes for both these which are commonly called Christs active and passive obedience are here expressed by the Apostle while he saith Elect c. unto obedience and sprinkleing of the bloud of Jesus Christ 9. All the Elect will certainly partake of all that Christ hath purchased by his doing and suffering for them the first fruits whereof they get in time and the full harvest afterward none of them can fall short of what they are from eternity destinated unto for the Apostle saith here they are chosen unto obedience and sprinkling of the bloud of Christ which is nothing else but to be chosen to lay hold on both by faith and at last fully to enjoy what both hath merited for them 10. Although Christs fulfilling of the Law and suffering for our breach thereof which is here called his obedience and the sprinkling of his bloud be in order first imputed to us for justification before our sanctification Rom. 8.30 Yet our assurance and comfort of our interest in his obedience and sufferings is not had till after our sanctification See Joh. 14.21 for to be elect through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ is to be from eternity chosen to come by the way of holinesse to the full participation of what Christ hath purchased by his obedience and sufferings to wit peace and joy in the holy Ghost here and the full enjoyment of God hereafter both which are the purchase of his obedience and sufferings to which we are elected Elect unto obedience and sprinkling 11. When we consider that great work which concerneth the salvation of lost sinners we are to look upon all the Persons of the blessed Trinity as concurring therin that so we may have the higher esteem of the work which hath such agents and may have our hearts raised to give equal glory to all the Persons for though our Election Redemption Sanctification and Glorification be each of them the work of the whole Deity and none of the Persons are to be excluded from any of these Yet the Scripture alloweth us to have such thoughts anent the order of the Persons in working as we may have anent the order of their subsistance for here the Apostle sets forth the Father out of his good pleasure electing sinners to grace and glory the Son by his obedience and suffering purchasing the same for them and the Spirit by his vertue and power working grace in them and so preparing them for that blessednesse which the Father hath appointed and Christ hath purchased for them Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ From the salutation Learn 1. The Ministers of Christ while they are dealing with the Lords People should labour for enlarged desires after their welfare so will they be the more serious and affectionate in dealing with them their pains will be the more sweet to themselves and the more acceptable to and succesful with the people for the Apostles ordinarily begin their Epistles with such ample expressions of their desires after the good of those to whom they writ as this Apostle doth here Grace and peace be multiplied unto you 2. No lesse than a continual encrease of the proofs of Gods favour and of all saving graces together with true quietness of spirit and every blessing of God necessary for the same is the Lord's allowance to his redeemed and sanctified ones whatever measure of this allowance any of them have received there is still more of it to be had and still more of it will be given unto them except their unbelief and other sins obstruct the outletting thereof for all this and much more the Apostle wisheth unto them and pronounceth upon them in this salâ—â—ation Grace and peace be multiplied unto you 3. It is only those who are fled to Christ's merits and are begun to be changed by his Spirit who can expect this comfortable allowance to be letten forth to them and those only Christ's Ministers may in his Name certifie of it for it is only those who are described in the former part of the Verse to whom this is spoken and this is not only a favourable wish of the Apostles but a definitive sentence of the Spirit of God passed in their favours That Grace and peace shall be multiplied unto them Vers 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Here the Apostle enters upon the first part of the Chapter wherein he sets forth the excellency of the state of Believers in Jesus Christ that thereby he may confirm them in the Truth comfort them under their sufferings and inforce upon them the study of holinesse which are his principal scope in the whole Epistle And this part he begins with a song of praise to God which all Believers should follow in their hearts the reasons of which song contains their priviledges whereof every one doth prove their state to be most excellent and that therefore they ought to be constant sufferers and holy walkers The first reason is That they had a new spiritual life and nature communicated to them in their Regeneration whereby they were now made Children of God and this priviledge is described and commended 1. From the Author thereof that it is God and the Father of such a Son as Christ who hath made us his children 2. From the impulsive cause moving him so to do to wit nothing in us but mercy in him which is commended from the plenty or abundance of it 3. This priviledge of Regeneration is commended from the effect of it that thereby the Regenerate are made to hope for those excellent things spoken of in the following words The nature of which hope is cleared 1. From the propertie or effect of it it is lively quickning the soul that hath it And 2. From the ground of it which is the cause of its livelinesse to wit that our Cautioner who died in our room is risen to apply his purchase and to possesse us
the consideration of their second birth be strongly moved to the study of holiness for the honour of their Father and especially to live in love with the rest of their Fathers Children for the Apostle brings this as a further argument to the study of holiness and particularly to the study of that branch of it which he had pressed in the former words concerning mutual love amongst Professours that they were born again not of corruptible seed but of incorruptible by the Word of God c. Vers 24. For all flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 25. But the Word of the Lord endureth for ever And this is the Word which by the Gospel is preached unto you The last motive whereby the Apostle presseth upon Believers the study of holiness and constancy under sufferings is taken from a further commendation of the excellency of their spiritual estate which the Apostle sets out by comparing the same with the best estate of men naturally considered with all their ornaments wherein they use to glory which is according to the Scripture Isa 40.6 like unto withering grasse and fading flowers In the application of which comparison the Apostle insists upon his former commendation of the Word which is the seed whereby Believers are begotten from the perpetuity of it to wit in the effects thereof upon them which might easily lead them to judge of their state accordingly and applies this commendation of the Word to that Doctrine which was preached to them by himself or others of the Lords Servants All which doth strongly presse his scope that therefore they should live holily and suffer chearfully as became those who were in so excellent an estate Hence Learn 1. Although it be much in the thoughts and desires of natural men that they might have a perpetual enjoyment of this life and the comforts of it Psal 49.11 Yet themselves and all that they can glory in is frail and fading like the grasse and flowers of the grasse whereupon they should read their frailty and mortality and so be stirred up to provide for a better life and a more enduring substance than what they have here for all flesh is as grasse and all the glory of man as the flower of grasse 2. Though every common gift of God wherein men use to glory whether riches wisdom strength beauty or the like be fading as the grasse and flowers thereof Yet because mens credit or glory before the world is that wherein they use to glory most and of the perpetuating whereof they are most strongly desirous Psal 49.11 The Lord hath put a special fadingness and vanity upon that and will have it as easily blasted as any other thing wherein men glory for though the glory of man here spoken of may be taken largely as comprehending every thing for which men lift up themselves and wherein they use to glory as the word is used Mat. 4.8 Yet it seems especially to point out that honour and credit which men affect to have before the world in which signification it is used 2 Thess 2.6 the property whereof the Lord pronounceth to be fadingness or withering And all the glory of man as the flower of grasse 3. Though this be a plain Truth taught by daily experience and commonly acknowledged that our natural estate with all the ornaments thereof is frail and fading Yet it is not easie to make this Truth take due impression upon the hearts of men who are naturally unwilling to admit thoughts of a change Amos 6.2 Therefore the Spirit of God bears it in upon mens minds under the same similitude in very many places of Scripture Job 14.2 Psal 103.15 Isa 40.6 Jam. 1.10 and here by many expressions All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 4. The believing consideration of this frailty and fadingness of mens natural estate and earthly contentments should heighten in their hearts the esteem of that spiritual and better estate whereunto by receiving the Gospel they may be advanced and should be to them a powerful motive to the study of holiness which will abide when other things do fade 1 Joh. 3.9 and especially to the study of mutual love among themselves those earthly things for which usually they contend Gen. 13.8 and particularly their credit the love whereof is often the greatest occasion of strife among them Luk. 22.24 being so fading and uncertain for as a commendation of the state of the Regenerate or motive to the study of holiness and particularly of brotherly love is this here brought in All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away But the Word of the Lord endureth for ever 5. What ever can be spoken to the commendation of the Word serves also for the commendation of them who have by faith received it and are regenerated by it That which is the seed and principle of their spiritual being their charter and right to all their priviledges and inheritance being excellent and worthy their state must needs be such likewise for it is clear the Apostles purpose here is to commend the state of the Regenerate as far more excellent than the best natural state and this he esteems to be sufficiently done by commending the Word from the perpetuity of it in opposition to the frail state of men naturally considered All flesh is grasse c. But the Word of the Lord endureth for ever 6. They who have received a new spiritual life and so are entered in a new state by their receiving of the Word ought to fix in their hearts by frequent meditations the perpetuity of that Word in the accomplishment of the good things promised therein which shall endure to them for all eternity that so they may the better see and be the more affected with their own blessedness for the Apostle having commended the Word from this property of it before repeats it here again The Word of the Lord endureth for ever 7. As Christs own worth and excellency is best seen when He is compared with other things which may seem to have worth in them Cant. 2.3 So the worth of our spiritual estate is best seen and most esteemed of by us when we compare it with the frailty and fectlesness of the best state on Earth beside for to heighten Believers esteem of the one he compares it with the other All flesh is grasse c. but the Word of the Lord and consequently their state who are begotten again by the Word endureth for ever 8. What ever good esteem the Lord's People have of the Word of God in general they ought to have the same or the particular Messages that are brought to them from or according to that Word by the Lord's Servants who are sent unto them
forth the praises of him 8. Even the Elect before conversion are living in grosse ignorance of their own miserable condition and the remedy thereof Eph. 5.8 in the slavery of their lusts Rom. 13.12 They are under a staâ—e of wrath as well as others Eph. 2.3 and so without any true comfort Eph. 2.12 All which in Scripture is frequently set out by this word darkness whereby the Apostle expresseth the state of the Elect before conversion 9. Conversion brings sinners into a state of light which comprehends some clear knowledge of their own misery Rev. 3.18 and the remedy thereof 2 Cor. 4.6 a new and spiritual life communicated to them whereby they are enabled to close with Christ and cleave unto him Joh 18.12 to walk in holiness of life Mat. 5.16 their living in his favour Psal 89.15 their having a right to glory Col. 1.12 and his allowance to rejoyce and comfort themselves in their blessed estate Rom. 5.2 All which are set forth in Scripture by this word whereby the Apostle expresseth the excellent state of Converted Ones Who are called out of darkness into his light 10. The blessed estate of true Converts is much to be admired by them considering the Lords wonderful condescendency in plucking them out of so woful a condition as they were in before his marvellous loving kindness in possessing them in such excellent priviledges as they have in their new state and giving them an undoubted right to so matchless an inheritance as cannot but surpass the power of their understanding to comprehend and so make them wonder at their own happiness which is here called marvellous light 11. The way how the Lord brings his own out of the state of nature which is here called darkness into the state of grace which is called light is by his calling of them by the Gospel 2 Thess 2.14 opening their hearts to receive it by the power of his Spirit comming along with it Act. 16.14 and so powerfully changing them into his own Image 2 Cor. 3.18 Who hath called us out of darkness into his marvellous light 12. These upon whom the Lord hath wrought this blessed change ought frequently to reflect upon their former woful state that they may be kept humble 1 Cor. 15.9 and compassionate to others who are yet in the like Tit. 3.2 3. and likewise upon their present blessed condition that they may be provoked to praise and to the study of holiness 1 Tim. 1.16 17. for which and the like causes the change of Believers from the one state to the other is here represented to their thoughts that they might shew forth the praises of him who hath called them out of darkness into his marvellous light Vers 10. Which in time past were not a people but are now the people of God which bad not obtained mercy but now have obtained mercy Here is a further description of that happy change wrought upon these Christian Hebrews to whom he writeth to wit that they who before their imbracing of the Gospel had not been owned nor dealt with by the Lord as his peculiar People in Covenant with him neither yet had enjoyed any of his special mercies were how made his in a more special way than others and had saving and special mercies offered to all of them and bestowed upon some of them So that Hosea's Prophecy chap. 2.23 concerning the restoring of the Jewish Nation after their rejection for a time had now a begun accomplishment in them especially in those of them who had felt the fore-mentioned remarkable change whereby they should be moved to live to the praise of him that made it Hence Learn 1. When the Lord speaks to his Church in one age or to some particular persons in it he doth often speak also to his Church in after-ages and to all the rest of his People who are to live afterward See Mark 13.37 and Heb. 13.4 compared with Josh 1.6 and therefore it is the duty of all his People to mark how far promises made long since to the Church oâ— particular Believers in it have their accomplishment toward themselves that so they finding what was long since spoken to others made good to them they may be the more affected with that ancient and constant love of God whose thoughts hath been upon them for good while he was speaking to others who lived many ages before them for the Apostle cites and applies this Scripture spoken by Hosea to the People in his time as now verified upon these Christian Hebrews to whom he writeth Which in time past were not a people c. 2. They that would delight in shewing forth the praises of God and have their hearts engaged to the study of holiness must learn to dwell upon the thoughts of their wofull case wherein they were before conversion and upon the blessed state whereunto through Gods mercy they are advanced and often to compare the one with the other that so they may be the more affected with the change and engaged to study his honour that made it for after the Apostle had in the former Verse represented this to their thoughts as a motive to holiness he doth here insist upon and represent the same again by a new enlargement of it which is mainly verified in true Converts Who in time past were not a people but are now the people of God c. Although the elect be the Lord's People from eternity in regard of his purpose of grace toward them Psal 90.1 2 Tim. 1.9 Yet in regard of any actual manifestation of special love to them or of his complacency in them as carrying his Image they are not his People but remain slaves to Satan Eph. 2.2 and to their own lusts Tit. 3.3 until such time as by his power put forth with the preaching of the Law their wofull case be discovered to them Luke 1.17 and by the same power coming along with the preaching of the Gospel they be made willing to accept the offer of Reconciliation through Jesus Christ Psal 110.3 and thereby also be fitted for the duties of new obedience for the honour of Christ Isa 43.21 All which as the places cited prove are marks of them whom he doth in a special way own for his People for of the chosen Generation the Apostle thus speaketh in reference to their state before and after conversion VVhich in time past were not a people but are now the people of God 4. Though there be not a sinner in the world who hath not many mercies of God freely bestowed upon him Psal 145.9 and many deserved strokes kept off him Rom. 2.3 Yet even the Elect before their conversion have not obtained that special mercy whereby their sins are actually pardoned Act. 3.19 and whereby the Lord hath complacency in them Ezek. 16.8 and so they cannot be justified actually from eternity for only of true Converts is the Apostle's speech here principally to be understood while he saith That in time past to
another Fifthly that they should shew themselves courteous in their carriage and easie to be conversed with ver 8. Sixthly that they should not study to requite mutual injuries But seventhly rather seek the happinesse of them that wrong them All which especially the last two the Apostle presseth by this reason that they were all called to inherit one common blessednesse From ver 8. Learn 1. Although compleat onenesse of judgment cannot be expected among the Lord's People whilest knowledge is imperfect in all 1 Cor. 13.9 and dispensed in different measures Rom. 12.6 Yet it ought to be the sincere endeavour of every one so to drink-in the knowledge of all saving and necessary Truths themselves and to imploy their power according to their calling to make all others do the same that they may be so far as is possible as if one and the same mind were in them all as the word here signifieth which is in some good measure attained when Christians do agree in all saving and fundamental Truths and when their prime projects and designs as the word also signifieth do meet in one to wit the advancement of the glory of Jesus Christ without which unity of judgment there doth ordinarily follow among the Lord's People alienation of affection Gal. 4.15 16. and a losse of the consolations of Christ's Spirit which uses to be given through their communion among themselves Philip. 2.1 2. for this is it which the Apostle here expresly presseth Finally be all of one mind 2. Every one of the Children of the Lord ought to be so affected with the condition of another as if it were their own mourning with and for one another in affliction as if they were afflicted with them Heb. 13.3 rejoycing in and praising for their welfare as if they were in their case Rom. 12.15 considering that they are all members of one body 1 Cor. 12.26 and that this sympathizing frame of spirit is a special part of our conformity to Jesus Christ Heb. 4.15 for this is the second duty here pressed having compassion one of another 3. Whatever differences for worldly respects or measures of spiritual gifts there may be among the Children of the Lord there should be notwithstanding such affection and love in the most eminent and strongest toward the meanest and weakest as is among Brethren they being all Children of one Father Joh. 1.12 and the weakest owned by Christ as his Brethren Heb. 2.11 and co-heirs not only with the strongest but with Jesus Christ himself of everlasting blessednesse Rom. 8.17 and therefore that measure of affection which may be found among men without the Church who have not put off humanity is not sufficient for one of the Lord's People toward another for this is the third duty here pressed Love as Brethren 4. There can neither be unity sympathy nor brotherly love among the Lord's People unlesse they have hearts to pity the infirmities one of another and some prouenesse of spirit to do good to others even when they deserve the contrary at their hands for this word whereby the Apostle presseth the fourth duty is often used to signifie Christ's compassion to his own which is manifested in bestowing favours notwithstanding of provocations and signifieth such a tender-heartednesse as is evidenced by forgiving of wrongs Eph. 4.32 be pitiful 5. They that would keep up a sweet and profitable society with others of the Lord's People must shew themselves affable and pleasant in their carriage towards them studying to speak and do so far as they may with a good conscience what may be acceptable and engaging of their affections to them for this duty which is the last in the eight Verse as also all the former may be taken in reference to the keeping up of society with others be courteous From ver 9. Learn 1. Even those who have attained to such a carriage as ought in all reason to be lovely and honoured by all with whom they converse may notwithstanding resolve to meet with much hard usage and many slanders for the Apostle presseth here patience in the sixth place importing that they who had attained to all the former sive would notwithstanding have ado with their patience Not rendring evil for evil or railing for railing 2. The Children of the Lord may resolve not only to meet with hard usage and bitter language from the profane or those that are without but even from their fellow-Professors whether Hypocrites who will still be maligning the sincere Gal. 4.29 or even truly gracious whose corruptions oppose grace in others Job 16.20 for this last grace of patience prest in the beginning of the eight Verse cannot well be taken in reference to other persons than these in reference to whom the exercise of the former graces or duties were pressed which do clearly relate to other Professors and therefore this imports that they might be tried both with evil deeds and words from such while the Apostle thus dehorteth Not rendring evil for evil or railing for railing 3. However the best of the Children of the Lord are prone to study revenge and requital of private injuries as is supponed in this disswasive Yet must they not allow themselves in so doing as they love their own and others peace and desire to eschew the displeasure of God for usurping his place Rom. 12.19 Prov. 23.2 Not rendring evil for evil or railing for railing 4. So far should the Lord's People be from the study of private revenge and retaliation of wrongs done by one of them against another that by the contrary the greatest personal wrong by word or deed should not hinder one of them to procure the bestowing of blessings if they be able upon another to commend in them what they can discern to be praise-worthy or to pray for their true blessednesse which is a special draught of the Image of the Lord Mat. 5.44 45. All which is in the signification of this word whereby the Apostle expresseth the duty opposite to rendring evil for evil or railing for railing but contrariwise blessing 5. The consideration of that everlasting blessednesse which consisteth in the clear vision and full fruition of God in Christ through the Spirit and which sinners who are naturally under the curse are called to possesse as their free-gifted inheritance as the word here translated to inherit signifies should comfort the hearts of Believers against the worst usage and vilest reproaches of men which will be sufficiently made up when they come to possess that blessedness the thoughts wherof should take them off from all study of revenge toward those who may be heirs with them of the same inheritance and who could never wrong them so far as they have wronged the Lord who hath graciously called them to possess that free-gifted inheritance for this is here proposed by the Apostle as an argument to patience under wrongs and a disswasive from revenge among the Lord's people for even hereunto were ye called that ye should
inherit a blessing Vers 10. For he that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it Here is a second motive to the study of the duties formerly pressed to wit That that study was the way to have a sweet life and many good dayes in communion with the Lord notwithstanding of all their troubles And this argument is taken out of Psal 34.12 13. and doth contain four several directions for clearing the way of attaining to that sweet fellowship with God and among themselves The first is that they should watch against the evils of the tongue The second is that they should set against every known sin The third is that they should set about the practise of every known duty And fourthly that they should earnestly pursue peace with others of the Lord's People So might they expect sweet communion with himself Hence Learn 1. Although the most part of men esteem their life happy and their dayes good enough if they enjoy abundance of earthly comforts Psal 4.6 7. and 49.16 18. Yet there is no life that deserves the name of a life except it be sweetned sometimes with tasts of the Lord 's special love nor are there any dayes that are worthy to be called good dayes which are not spent in fellowship with God for this life and those good dayes here spoken of are the same with tasting how gracious the Lord is as appears by comparing these words with the ninth verse of the Psalm whence they are cited 2. There is no way to live that sweet life and to see those good dayes that sinners may attain unto even here away in communion with the Lord but by the study of holinesse eschewing every thing that grieves the Spirit of God and aiming sincerely at the practise of every thing that is well-pleasing in his sight for both these are here prest as the way to have that life and to see those good dayes 3. Although men are prone to count very little of the sins of their tongue Psal 12.2 4. Yet much of that guilt which marreth sweet fellowship with God will be found in sins of that kind partly in idle and unprofitable discourses whereof men must give an accompt Mat. 12.36 foolish talking and jesting which is not convenient Eph. 5.4 rigid censuring of and bitter envâ—ighing against others which makes all that Christians do in Religion uselesse Jam. 1.26 and grieves the Spirit of God Eph. 4.29 30 31. medling with those things in discourse wherein folks are not concerned 1 Tim. 5.13 and the like which may be comprehended under that which is here called Evil and partly in equivocation Gen. 20.2 12. venting of error under fair speeches and pretences Rom. 16.17 and hypocritical or fained discourses whereby Christians do give out themselves to be what they are not which resembles that whereunto David relateth in that passage of the Psalm which is here cited as appears by comparing the words with the title of that Psalm All which and the like may be comprehended under guile and both sorts of sins of the tongue are to be abstained from by those that would enjoy communion with the Lord for in order to that this is the first direction He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 4. Were Christians never so innocent in their discourses and watchful over their tongue except also they make it their serious study to keep a distance in heart and practice from every known sin and that as it is evil and contrary to the holy nature and will of God they cannot expect to keep up that sweet communion with God which he allows upon his own for this is the second direction necessary for attaining to that end Let him eschew evil 5. It is not simple abstinence from sin suppose that could be attained to without further that fitteth souls for entertaining fellowship with God unlesse there be also joyned therewith a sincere and universal aim at every thing that is well-pleasing in the sight of God both in duties relating more immediately to God and his publick matters in the world 2 Chron. 24.16 and in duties toward others of his People whether those of our particular relations 1 Tim. 5.4 or others Gal. 6.10 to which these Scriptures give the name of doing good for this is the third direction for attaining and enjoying communion with God Let him do good 6. They that desire to have much peace in fellowship with God must be very serious in studying peace with others both by living peaceably with them themselves so far as is possible Rom. 12.18 without prejudice to Truth Zech. 8.19 or holinesse Heb. 12.14 and procuring and cherishing peace among others of the Lord's People Mat. 5.9 both which are comprehended in this fourth direction for attaining to and enjoying of communion with God Let him seek peace and ensue it 7. As there will be no small difficulty from Satan our own and others corruptions in the way of attaining and entertaining peace among the Lord's People So none of them must stand upon their pains in the pursuit thereof nor quit the same though upon many former essayes they have not had successe and though peace seem to be flying from them All which is imported in the signification and doubling of the word here Seek peace and ensue it Vers 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Here are three further arguments to presse the forementioned duties The first is that the watchful providence of God is exercised about them for their good who having fled to the righteousnesse of Christ do also walk in the way of righteousnesse or holinesse formerly described The second is that he doth favourably accept of their prayers And the third is that the terror and wrath of God is imployed against those that walk in the contrary way Hence Learn 1. It is the priviledge of justified persons walking in the way of holinesse to have the favourable providence of God watching over them for good which comprehends his furnishing of them with every thing necessary for their welfare Deut. 11.12 warding hazards off them as far as shall be for their good 2 Chron. 16.9 rendring ineffectual all opposition made to them while he hath service for them Ezra 5.5 supporting them under and delivering them from all their troubles in due time Psal 33.18 and making out his Covenant to them Jer. 24.6 7. All which the Scriptures cited make clear to be comprehended in this expression which holds forth their priviledges The eyes of the Lord are over the righteous 2. Although for wise reasons the prayers of the Lord's People may have no answer for
good Joh. 7.7 and their carriage a shame and â—â—proof to others 1 Joh. 3.12 for lest from the former â—â—couragement any might expect exemption from trouâ—â—â— by following that which is good he doth in this â—uppone that they might expect to be put to suffer for righteousness sake 2. The sufferings of the Godly for â—ighteousnesse sake are so far from making them miserable as themselves are apt to apprehend Psal 73.13 and the wicked world do ordinarily judge 2 Cor. 4.13 that by the contrary they serve both to promote their spiritual happinesse the times of suffering being the times wherein every grace thrives most Rom. 5.3 and divine consolation aboundeth most in their hearts 2 Cor. 1.5 and likewise to evidence and prove to them their right to everlasting blessednesse Philip. 1.28 a special measure whereof is reserved for the greatest sufferers Rev. 7.13 c for this second encouragement doth contradict the Lord's Peoples ordinary apprehension of themselves and the profane worlds opinion of them under suffering If ye suffer for righteousness sake happy are ye 3. The best of the Children of the Lord are in hazard to have their spirits troubled and perplexed with the fear of hazard from flesh which is then exceeding sinfull when it makes them deny the Truth Mat. 26.70 or take any sinful course for their temporal safety 1 Sam. 21.10 13. or when their spirits are thereby defiled and mudded as the word in the Original here signifieth with passion against the instruments of their trouble Mat. 26.51 which hazard is imported in this disswasive given to those that suffer for righteousness Fear not their fear neither be troubled 4. They who are sled to the righteousnesse of Jesus Christ and desire to adhere to that which is right in his sight notwithstanding of suffering have no cause to fear what flesh can do unto them or to have their spirits perturbed under the hardest of their suâ—â—â—â—ings considering that what ever they suffer is according to the Lord's fore-appointment 1 Thess 3.3 and carved out by His al-ruling providence Mat. 10.30 that they have the promise of his presence with them under thâ— sufferings Heb. 13.5 6. and are sure of a glorious issâ—â— out of them 1 Cor. 4.17 Upon which grounds 〈◊〉 ought to banish fleshly fear and perturbation out of 〈◊〉 hearts as the Apostle here exhorteth Fear not their â—eaâ— neither be troubled Vers 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear This Verse contains some further directions to persecuted Christians for attaining to a right frame of spirit and carriage under their sufferings The second in order is That they should reverence and adore in their hearts the soveraignty and holinesse of God especially in that dispensation of his toward them in putting them to suffer while their wicked persecutors prospered which direction as also the former is taken out of Isa 8.12 13. The third is That they should timously furnish themselves with such clear knowledge of the Truth that they may be able to hold forth from the Word of God reasons of what they believe and suffer for The fourth is That their testimony for the Truth should be seasoned with meeknesse even toward their persecutors And the fifth is That they should entertain in their hearts some holy fear of miscarrying in the way of giving that testimony Hence Learn 1. It is a principal part of a right disposition for sufferers to entertain in their hearts the sense and acknowledgment of the holinesse of God who though he be matchlesse in holinesse 1 Sam. 2.2 and can have nothing added to that or any other of his infinit perfections by any creature Rom. 11.35 36. Yet doth esteem himself sanctified in the hearts of his own while they are by the consideration of his holinesse made submissive to the hardest of his dispensations toward them Psal 22.3 afraid to offend so holy a Majesty Isa 29.23 and thereby also are confirmed in the faith of his performing all his Promises Psal 111.9 and eâ—ecuting of his threatnings upon his enemies and theirs â—â—b 1.12 for this is the Apostle's second direction for attaining to a right frame of spirit under sufferings sanctifie the Lord God in your hearts 2. The Children of the Lord while they are under hard usage from wicked men are in great hazard not only to forget the soveraignity of God over them to use them as he pleases for his own glory which occasioneth much perturbation of spirit in them Isa 51.12 13. but likewise to entertain in their hearts thoughts unsuitable to the holinesse and purity of his Nature as if their sufferings and the wickeds prosperity were not consistent therewith both which are imported in this exhortation to acknowledge the holinesse of God whom the Apostle representeth under such names as hold forth also his soveraignity Sanctifie the Lord God in your hearts 3. Although the Godly ought not to be anxious concerning their furniture in a time of trial Mat. 10.19 Yet ought they not to neglect ordinary means of preparation for trials such as the drinking-in of the solid and clear knowledge of the Truth 1 Tim. 6.19 entertaining the presence of that Spirit who revealeth Truths not yet known and brings known Truths to remembrance when it is necessary Joh. 19.26 that so they may be able to defend the Truth by holy reason drawn from the Scripture or make apology for it as the word here signifies and answer objections that may be made against the same Prov. 15.28 as is imported in this third direction Be ready alwayes to answer every man that asketh you a reason of the hope that is in you 4. Although in some cases the Children of the Lord may safely answer their adversaries with silence to wit when they have sufficiently and frequently born testimony to such Truths before Mat. 27.12 14. or when questions are propounded to them by wicked men out of scorn Prov. 26.5 or curiosity Luke 23.8 9 11. or to be a snare to the Godly Isa 36.21 Yet ought they still to keep themselves in a readinesse of mind and fitnesse of disposition for defending the Truth and giving a reason of what they hold when the glo y of God and edification of others call for it the seasoâ— and manner whereof every humble waiter on God shall know from Him Luke 12.11 12. and 21.14 15. Hab. 2.1 for the Apostle doth not direct them here to answer alwayes every man that asketh them but to be ready alwayes to answer every one that asketh a reason 5. The Children of the Lord ought not to satisfie themselves with any confidence or perswasion concerning the truths of the Gospel whereof they have not such clear and rational grounds from the Word as may not only convince themselves but such as they are able to hold forth to others when they are
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
offers of forgivenesse of sin and eternal life through the Messiah invitations to repentance and holy walking and some motions of his Spirit working with his Words and yet though they were guilty of many grosse and filthy sins as appeareth by the sixth and seventh Chapters of Genesis their disobedience to the Gospel or unwillingnesse to be perswaded thereby as the word signifieth is here set down as the chief cause of their perpetual imprisonment in Hell those spirits are in prison who sometimes were disobedient 7. The Lord doth not at the first give over dealing with despisers of his saving counsels and rejecters of his blessed offers but doth defer their deserved punishment and draw out his patience in length toward them as the word here signifieth that they may be the more inexcusable and he may have the glory of long-suffering and patience after it is expired for upon those who are now in prison the long-suffering of God once waited in the dayes of Noah 8. 〈◊〉 length of time can make the Lord forget his 〈◊〉 which in penitent sinners have abused even when 〈◊〉 are in Hell he will remember them and make 〈…〉 remember their for the increase of their 〈…〉 torment and vexation Luke 16.25 for here the Spirit of the Lord speaking by this Apostle declareth to the world that he is mindful of the despising of his patience and pains manifested many thousand years ago toward them that are now in Hell Once the long-suffering of God waited in the dayes of Noah c. 9. Even those who may have good hope through grace that they are delivered from the pit of destruction ought to consider the woful case of them that are there as a mean to keep them from provoking the Lord by those sins which bring souls to that prison and as a motive unto thankfulnesse to Jesus Christ and constancy in duty to him notwithstanding of temporary sufferings who hath delivered them from the same for here the case of the damned for disobedience to the Gospel is presented by the Apostle to the consideration of those who as he supposeth in the former words might comfort themselves in their exemption from wrath by Christ's sufferings as an argument to constancy in holinesse notwithstanding of hardest usage from men which is the Apostle's scope to presse 10. When the Lord vouchsafes to send his Word unto a People he useth also with it to frame his workings and dispensations so as may be most fitting for bearing-in his Word upon them that if they reject and slight both their stripes may be double for beside that Christ went and preached to the old world he made a work to be wrought before their eyes which was a visible preaching of wrath to come upon them except they did repent and a real invitation of them to repentance that they seeing such a small vessel in comparison of the great multitude that were upon the face of the earth every one might have studied to be one of those who might have had entry into it He went and preached and his long-suffering waited while the Ark was a preparing 11. Whensoever the Lord hath judgments to bring upon the generality of a People it is his way to provide sufficient means of safety for his own that are among them sometimes from the outward judgment as here and alwayes from the evil of it Psal 91.10 for while judgment was approaching upon the old world the Ark was a preparing wherein few that is eight souls were saved 12. Though there never were nor will be at any time wanting some true Believers in Jesus Christ in regard of his standing relation of a Husband and Head to the Church Yet so far may profanity or error overspread the face of the Church that the number of visible Professors may be very few and therefore the multitude of such can be no real mark of the true Church for here in all the world there are but a few and of those a great part wicked for what may be gathered from the Scripture history that is eight souls saved by water 13. It may fare the better with the wicked in this life though nothing in that which is to come that they have been in society with the Godly and have outward relations to them partly for the more satisfaction and encouragement of the Godly who are tied to them by natural bonds or affection and partly that they may be some way serviceable to the Godly in the Work of the Lord for which causes among others there are here eight souls whereof some were of a wicked disposition and cursed Gen. 9.22 25. saved by water 14. The Lord can make that which is the mean of destruction to the wicked a mean of safety to his own for the water which drowned the rest of the world beareth up the Ark and so proveth a mean of the safety of there eight who were saved by water Vers 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ The eight encouragement to constancy in suffering for Christ and his Truth is That since Believers have a spiritual priviledge answerable to the Ark sealing their safety from the â—â—ludge of God's wrath to wit their Baptism not the external part of it alone which can only remove the filth of the body But the internal to wit the application of Christs bloud to the conscience of Believers which the Apostle expresseth here by the effect thereof that thereby Believers may challenge all Christ's purchase as theirs and answer all challenges to the contrary and that upon this ground that their Cautioner is absolved from their Debt whereof his Resurrection is the evidence Therefore they have no reason to faint in following their duty or fear to be lost in the midst of their sufferings Hence Learn 1. Whatever outward priviledge any of the Lord's People had of old when he was working in a more extraordinary way than now every ordinary Believer may find in Jesus Christ a spiritual privileage answerable to it Faith can seed upon Christ the bread from Heaven Joh. 6.32 35. as the Israelites did upon the Manna it can draw spiritual life and health from him as the stung Israelites had health to their bodies by looking to the brazen Serpent Joh. 3.15 16. and can find spiritual and eternal safety in Him through his own means as in an Ark when others are perishing in the deludge of his wrath for though Believers in the Apostle's time had not such an extraordinary way of preservation from persecution as Noah and the few with him had from the flood Yet they have a spiritual priviledge answerable to it and of a far better nature The like figure whereunto Baptism doth also now save us 2. Baptism doth in a spiritual sense resemble the Ark in so far as few in comparison of
of their union with Him who suffered for them certified of the mortification of sin Rom. 6.6 and so encouraged in the battel against it and by His love manifested in his suffering powerfully constrained never to take pleasure in that which put Him to so much pain and doth so much grieve his holy Spirit 2 Cor. 5.14 15. Therefore the Apostle speaketh of their câ—asing from sin as a thing already done in regard of the certainty of it and their obligation to it it being ordinary in Scripture to affirm the duty of Believers as already done by them thereby to assure them that it shall be done and to oblige them the more strongly to the study of it Col 3.9 10. He that hath suffered in the flesh hath ceased from sin Vers 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God In this Verse the Apostle expresseth the end of Christ's sufferings and of Believers interest therein the attaining whereof should be their constant aim to wit that no more of their time in this mortal state should be spent in the service of those lusts whereunto corrupt nature leadeth unregenerate men but that their life and time should be wholly spent in conforming themselves to the will of God who gave Christ to suffer for them whereby it appears that the ceasing from sin spoken of in the former Verse must be understood of the Believers obligation to the study of mortification of it and of Christ's undertaking to make him cease from it as the original word there used signifieth Hence Learn 1. Whoever believes that Christ hath suffered for them should think themselves thereby obliged not to give the least part of their life or time in the flesh to the service of their lusts or to take the least part thereof from obedience to the will of God but to imploy the same intirely and wholly in the mortifying of sin wherein they should have no more pleasure than if they were dead men and in conforming themselves to the will of God in doing and suffering which should be the great businesse of their life considering that their time is short and their strength while they are in frail flesh but small which is here insinuated as a reason of this truth for this the Apostle makes the end of the Believers union with suffering-Christ and the use that he should make of this priviledge that Christ hath suffered for him and that he is esteemed to have suffered in Christ to wit that be no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 2. Christians cannot but be slaves to their own unmortified corruptions and servants to the lusts one of another making it their very trade of life so to do until they do by faith arm themselves with the consideration of Christ's undertaking to deliver them from that servitude and of his purchasing vertue by his death for that effect for while the Apostle exhorteth them thus to arm themselves that they might no longer live to the lusts of men he doth clearly import that before their so doing they had been slaves and until they did so they could not but live the rest of their time in the flesh to the lusts of men 3. Then it is made clear to the Believer that Christ hath suffered for him and that he is reckoned to have satisfied God's justice in Christ his Cautioner when by faith he draweth vertue from Christ to make him aim at the mortifying of his corruptions and at conformity to the revealed will of God in heart and practice for this may be looked upon as the clear mark of those who may conclude that Christ hath suffered for them in the flesh and who are esteemed to have suffered in him that they have now ceased from sin and do live no longer to the lusts of men but to the will of God Vers 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts and excess of wine revellings banquettings and abominable idolatries The second argument whereby the Apostle presseth upon Believers the study of holinesse especially that part of it which consists in the mortifying of sin is That they had given too much of their time already to the service of their lusts wallowing themselves in all sorts of vilenesse against both Tables of the Law after the manner of the Heathens among whom they were scattered whereof the Apostle giveth here some instances Thâ— first is Lasciviousness whereby is meaned such open vilenesse and wantonnesse in sin as is contrary to common honesty The second he calleth Lusts which signifieth those strong and burning desires which are in unrenewed hearts after more and more wickednesse especially their sinfull pleasures The third fourth and fifth point out their excesse in drinking and belly chear with their shamelesse and unseemly carriage while they keeped up a sinful society together And the last is their idolatry or false-worship in a special way detestable to God In all which steps and others of that kind they having too long walked already they ought therefore now to think it more than time to break off that course and to consecrate the remnant of their time to the study of holinesse for His honour whom they had formerly so much dishonoured Hence Learn 1. Whenever the Lord makes a gracious change upon the hearts of sinners they will be so far from putting off and delaying the forsaking of their sins till afterward that they will with grief look back upon the time they have already given way to them as very long and too long to have been imployed that way so that they who mind to live any longer in the course of their sins have no ground to think that they have yet met with the power of converting grace seing they say in substance that they have not yet taken time enough to dishonour God and destroy their own soul for this is the sad language of every real Convert The time past of our life may suffice us to have wrought the will of the Gentiles 2. The longer that sinners have continued in the course of their sins and the greater height of wickednesse they have been at before their conversion the more eagerly should they set about the mortifying of sin and the more assiduous and serious should they be in the study of holinesse after their conversion that so they may so far as they can restore the Lord to his honour 1 Cor. 15.9 10. reclaim if it be possible some of those whom formerly they have hardened in their sin Gal. 1.11 and get their own hearts loosed from the love of those sins which long continuance and custom have deeply rooted in them Jer. 13.23 for the Apostle makes this a reason why Believers should give no part of their life or time to
and will not spare to spend their bodies and spirits and wast their means in the service of their lusts and cannot be satisfied with any that will not do the like as is imported in the signification of these words They think iâ— strange that ye run not with them to the same excesse of riot 4. Profane men cannot abide that the Godly should be in credit and reputation beside them partly because of their natural enmity against them Gal. 4.29 and partly because their way is a shame and reproof to theirs as Christ's was to his enemies Joh. 7.7 therfore they devise and spread false calumnies to hurt the credit as the word here signifies of the Godly speaking evil of you 5. Even the Godly are so little mortified to their credit before the world and do so little prize esteem with God and his People that the mockery and slanders even of profane men are ready to prove great discouragement to them in the wayes of the Lord for the Spirit of God finds it necessary here to guard against this discouragement by discovering of it and threatning the slanderers They think strange that ye run not with them c. speaking evil of you who shall give account c. 6. Although the saving grace of Christ doth not loose those upon whom it is vouchsafed from the relations they may have to gracelesse persons nor from the duties of those relations neither yet from fellowship with them in necessary commanded duties 1 Cor. 5.9 10. and 7.12 13. 1 Sam. 11.6 7. 2 Cor. 11.20 c. Yet it will make them separate from their sinfull fashions and loath their company in their sinful courses even though they should be wondred at and evil spoken of for so doing for the Apostle importeth clearly that those Converts to whom he speaks would not now keep fellowship with their former companions in their sinfull courses what-ever they might suffer at their hands while he saith They think it strange that ye run not with them to the same excesse of riot 7. Although a long-suffering God may let wicked men have a long time of prospering in their sinful wayes and persecuting of his beloved People yea and may defer his reckoning with them the whole length of their time Yet of necessity they must all of them at last appear before Him as their Judge at the great day when both those of them that have died before that time and such as shall then be found living must be present to give account to Him that judgeth quick and dead 8. The delay of the last reckoning with wicked men is not because the Lord is not ready for that work but because there is yet a number of the Elect to be gathered Rev. 6.11 their faith and patience is to be tried Rev. 14.12 and the wicked to be more ripened for judgment Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account for He is ready to judge the quick and the dead 9. So dear are the Lord's People to Him and so exact is He in his justice that there is not a thought in wicked mens hearts nor a word in their mouthes contrary to Him or his People but He takes notice of it and will exact a strict account thereof from them for here the Spirit of God signifieth His notice-taking of their admiring thoughts of the Godly and their ill speeches of them and assureth His own that for these they shall give account to Him who is ready to judge the quick and the dead 10. Although the Children of the Lord should not desire a wofull day upon the most wicked for any personal injury they have received from them Jer. 17.16 nor rejoyce when it comes upon them because they are their enemies Prov. 24.17 but rather should pray for their conversion and salvation Mat. 5.44 Yet it is both lawful and necessary for the Lord 's suffering People to consider how glorious the Lord will be in his justice upon so many of them as are irrecoverable and without the compasse of his electing love and thereby ought to comfort their hearts against their bitter flanders and other injuries of that kind for this is here given as an encouraging motive to the study of holinesse notwithstanding of any discouragement from such that they shall give account to Him that is ready to judge the quick and the dead Vers 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit The fourth argument to constancy in holinesse notwithstanding of any discouragement from the profane world is That seing the Gospel had been preached to the Saints who are now at their rest for this very end that they being exercised in their external condition with the hard censures and persecution of the profane might have the life of grace promoted in their hearts and so be fitted for life eternal there was therefore no reason why the Lord's People should be discouraged in that way because of such a lot as all the Saints departed had met with Doct. 1. All that believe the Gospel and give up themselves to the obedience of it may resolve to have many hard censures past upon them by those that do not profit by it to be judged by them a deceived and accursed people Joh. 7.47 49. a proud and precise company who will not do as neighbour and others do Mark 7.2 5. to have many false calumnies raised and spread of them Rom. 3.8 and to be condemned to the worst usage that wicked men can bring upon them Jam. 5.6 for this is here set down as the lot of the Saints departed and the consequent of their imbracing the Gospel For for this cause the Gospel was preached to them that are dead that they may be judged according to men in the flesh 2. Although the Gospel of it self tend to the making of peace both with God and amongst those that hear it Rom. 10.14 Luke 19.42 and the Lord doth no wayes approve profane mens censuring or condemning them that imbrace it Luke 10.6 Yet doth the Lord send the Gospel among men for this very end that upon occasion of his Peoples imbracing of it wicked men may vent their natural enmity against Him by their persecuting of His People that so they may be justly punished for that and other of their sins and His own People may be exercised by their opposition for their good which are just and holy ends upon God's part For for this cause was the Gospel preached to them that are dead that they might be judged according to men c. 3. It giveth much encouragement to the Lords People in the way of their duty against all discouragements from the profane to consider first That they are not singular in a suffering lot seing the same hath fallen to the Saints before in whose person God
as hot Heb. 12.1 2 3. and especially that they are assured of one with them in the hottest furnace of affliction they can be put in who will quench the violence of the fire that it shall not consume them Isa 43.2 5. Therefore they should not think it strange concerning the fiery trial as though some strange thing had happened unto them 5. One main end for which the Lord exerciseth His People with fiery trials is That they may have proof of the strength of His grace in them for their comfort Rom. 5.3 and a discovery of the weaknesse thereof also and of the much drosse of corruption which is with it for their humiliation and purging Isa 27.9 for this the Apostle affirmeth of the hottest sufferings of the Godly That they are only to try them 6. The consideration of those excellent advantages which the Lord's People have by trials should guard their hearts against offence thereat for this that afflictions are but to try them is here held forth as a special reason why they should not take uncouth with them Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you Vers 13. But rejoyce in as much as ye are partakers of Christ's sufferings that when His glory shall be revealed ye may be glad also with exceeding joy The second direction for a right disposition and carriage under the crosse for Christ which the Apostle propoundeth positively is That they should count it great matter of joy to be honoured to suffer for Christ And this together with the former direction the Apostle beareth in by two further arguments The one iâ— That by their sufferings for Christ they were made conform to Him in His suffering and did partake of the fruits of His sufferings for them The other is That their sufferings for Christ were to them sure pledges and forerunners of their sharing with Him of His glory at His second appearance Hence Learn 1. It is not enough for the Lord's People to have their hearts kept free of discouragement under the crosse or amazement at it as a strange lot but they ought also to rejoyce in their sufferings for Christ as the matter of their great honour and happinesse which frame of spirit may be attained unto under the hottest trials wherewith the Lord's People can be exercised for after the Apostle hath exhorted them not to think it strange concerning the fiery trial he addeth this second direction But rejoyce c. 2. Those who are honoured to suffer for Christ do in a special manner partake of His sufferings in regard they have a special measure of that wisdom and strength which he purchased by his death communicated to them under their trials Rev. 12.11 are then brought to a nearer conformity with Him in his estate of humiliation Rom. 8.29 do undergo what He esteems done to Himself Act. 9.4 and do fill up their share of these sufferings which divine providence hath carved out for Christ mystical Col. 1.24 In all which respects sufferers may be said to partake of the sufferings of Christ every one whereof ought to be a strong motive to chearfulnesse and constancy under sufferings for Him for to this end doth the Apostle give this reason comprehending all these priviledges In as much as ye are partakers of the sufferings of Christ 3. Although Christ's essential glory be alwayes one and the same Heb. 13.8 Yet His declarative or manifested glory is sometimes much hid and vailed as it was in a special way during the time of His personal humiliation Joh. 17.5 and will be so in a great measure till all His suffering-Members share of His glory at the last day at which time He shall be clearly manifested to be fully glorious as is imported in this other reason of joy in suffering for Christ That when His glory shall be revealed ye may be glad also c. 4. The Lord hath reserved the fulnesse of the joy of His People till the time of the full manifestation of His own glory at His last appearing that His own may long much for that day and may not take it ill to suspend their joy while His glory is under a vail for when His glory shall be revealed they shall be glad with exceeding joy 5. As Christ's second coming will be a glad day to all that believe in Him 2 Thess 1.10 So there is a special measure of joy and gladnesse reserved for them who get grace to go chearfully through a sad suffering-lot in the world for His sake in the consideration whereof He doth allow them to comfort themselves against their sufferings and doth not esteem it a mercenary disposition in them so to do for to sufferers is this consolation given as especially verified in them That when His glory shall be revealed they shall be glad with exceeding joy Vers 14. If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of God resteth upon you on their part He is evil spoken of but on your part He is glorified The Apostle addeth to the former three arguments several others to encourage them against their sufferings The fourth is That even their induring disgracefull speeches for Christ should prove a mean and evidence of their happinesse and therefore much more their greater sufferings The fifth which explains their happinesse is That the glorious Spirit of the Lord delighteth to reside in the hearts of sufferers which must be understood of some special operations of His seing He dwelleth or resteth in the hearts of all His own whether they be put to suffering or not The sixth is That the reproaching of the Godly is taken as done against that glorious Spirit of God residing in them And the seventh is That their constant enduring of that and other degrees of their sufferings is esteemed much glory to that glorious Spirit Hence Learn 1. Although even those of the Lord's People who do not decline suffering for Him are very strongly desirous to suffer with credit before men Psal 119.22 Yet they ought to expect reproach as a main ingredient in their trials whereby their reputation will be stâ—â—ned in the minds of many and foul crimes to make them detestable laid to their charge as the word here signifies for this is supposed to be a part of their trial against which the Apostle here guardeth and comforteth theâ— If ye be reproached c. happy are ye 2. As there are several kinds of trials where with the Lord's People are exercised and every one are not tried with the same kind So the Lord takes notice of all the degrees and kinds of their trials were it but an envious look 1 Sam. 18.9 or the least disdainful gesture Psal 22.7 Isa 58.9 and will not suffer the lesser sort of their sufferings to 〈◊〉 their own consolation and reward and particularly He taketh notice of all disgraceful expressions against His People
which is the particular trial here spoken of for having comforted them against fiery trials in the former Verse he here comforteth them against reproach If ye be reproached for the Name of Christ happy are ye 3. Even those who are not put to the hottest kind of sufferings are ready to miscarry and be discouraged under the lesser because the best are not easily brought to deny their own strength till they be under some extremity 2 Cor. 1.9 for this is imported in the Apostle's guarding and comforting against reproach If ye be reproached for the Name of Christ happy are ye 4. The consideration of the greatness of the reward which the Lord graciously bestoweth upon the least degree of suffering for Him should make His People joyfully undergo the greatest and most fiery of their trials If it be a happinesse to be reproached for His sake it must be a great happinesse to be killed for his sake for the Apostle makes this a reason why they should rejoyce under fiery trials that to be reproached for Him was a happy thing If ye be reproached for the Name of Christ happy are ye 5. It is not the sufferings of Christians but the cause for which they do suffer which makes them happy to wit their suffering for the profession of the Name of Christ for adhering to His Truth and their duty to Him and out of respect to His glory for this is the qualification of a right sufferer who may count himself happy in his sufferings If ye be reproached for the Name of Christ happy are ye 9. The third Person of the blessed Trinity is glorious in Himself being God equal with the Father and the Son 1 Joh. 5 7. and worketh glorious effects in the hearts where He dwelleth such as the bestowing and encreasing of grace which is begun glory 1 Cor. 3.18 giving clear fore-sights of glory Eph. 1.17 and sometimes sweet fore-tasts thereof Rom. 8.23 In which respects He is here called The Spirit of glory and of God 7. As the Spirit of the Lord doth constantly abide in the hearts of all Believers in regard of some of His operations Joh. 14. â—6 especially in regard of His preserving the seeds and habits of grace and keeping the Saints from final apostasie 1 Joh. 3.9 So He hath ordinarily a more glorious and more constant residence in regard of His comfortable and supporting operations in the hearts of sufferers than of others and though he have not tied Himself to fill the hearts of his suffering-people alwayes with sense and comfort but may withhold the same from the dearest of them under their sharpest sufferings and put them to live by Faith as it was with David and Christ himself Psal 22.1 2 c. Yet oftentimes their allowance of comfort is larger and their enjoyment of sensible presence longer than what others have who are not put to suffer and sweeter than what themselves have had before suffering for this is here held forth as an encouragement made out in a special way to sufferers The Spirit of glory and of God resteth upon you 8. The true happinesse of Believers standeth in their enjoyment of the presence of Christ's Spirit residing in their hearts and proving Himself to be there by His gracious operations which may be had in the midst of sharpest sufferings the consideration whereof ought to make great joy in the hearts of sufferers for the Apostle having pronounced such happy he doth explain their happinisse which is the reason of their joy under their sufferings That the Spirit of glory and of God resteth upon them 9. The more glorious and constant the residence of Christ's Spirit in the hearts of His suffering-people appeareth to be the more inraged will their profane persecutors be to speak evil of that Spirit that dwelleth in them which they will be esteemed to do though they do not expresly blaspheme the Spirit when they father the operations of the Spirit upon Satan Mat. 12.24.28 or when they wilfully resist and oppose His known mind delivered to them by His suffering-people Act. 7.51 for though the Spirit of glory and of God rest upon these persecuted Saints Yet upon the part of their persecutors He is evil spoken of 10. It may allay to the Godly the bitternesse of reproaches and disgraceful expressions against them to consider that by those the Spirit of the Lord counteth Himself evil spoken of and taketh as done directly against Himself those wrongs which are done to His People who are His Temple and His workmanship and will punish wicked men accordingly for this may be taken as a particular encouragement against reproach that even the Spirit of God was upon the part of them that did reproach His Followers evil spoken of 11. The Lord doth esteem Himself much glorified by His Peoples constancy in suffering for Him while His terror sweetnesse power and other properties are proclaimed and commended by that practice of His People in choosing of affliction rather than sin against Him and His esteeming so of it should be a strong motive to chearfulnesse and constancy in suffering for Him for this the Apostle expresly asserteth as an argument to constancy and chearfulnesse under suffering On your part He is glorified Vers 15. But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters Here is a third direction for attaining to a right carriage in a time of persecution the sum whereof is That as they desire to find the sweetnesse of the former consolations which the Apostle had held forth to sufferers they would keep themselves free of those evils which even Heathen Magistrates under whose power they lived would readily punish such as wronging the persons or estates of their neighbours medling with things without the bounds of their calling and other wickednesses of that sort So should they be the lesse moved with their sufferings Hence Learn 1. It is the duty of those who have power and authority over others to prove themselves keepers of both the Tables of the Law of God by punishing without respect of persons not only the grosser sorts of transgressions such as murder and theft whereby men injure the persons or estates of their neighbours but also those more subtil and specious sins such as invading the rights of others going beyond the bounds of folks calling which often are vailed with the pretences of zeal for God and the publick good Numb 16.3 which kind of sins the Apostle understands here by being busie in other mens matters Yea all other known iniquities whether against the first Table such as idolatry Job 31.26 27 28. blasphemie Lev. 24.11 Sabbath-breaking Numb 15.32 Or against the second such as disobedience to parents Deut. 21.18 c. adultery Job 31.11 All which and the like are iniquities to be punished by the Judge and are comprehended here under this general clause evil doers for the Apostle supposeth here that
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
charge The Flock of God 4. Although none that are sensible of their own weaknesse and the weight of the charge of souls will be very forward to thrust themselves into that employment Exod. 3.11 Jer. 1.6 Yet being once called to it and engaged therein they should not go about the duties thereof as being constrained thereunto by their fears lest they discover their own weaknesse or lest they fall under the censure of others or lest their own conscience may vex them for neglect of their duty for this is the first evil from which the Apostle disswadeth Christ's Ministers as that which would mar the right manner of going about their duty Not by constraint 5. There should be in the heart of every faithful-Minister so much love to Jesus Christ arising from the sense of his personal obligation to him 2 Cor. 5.14 and so great a desire of the salvation of souls 1 Cor. 10.33 as may beget in him such a strong inclination and inward bensel of spirit to his duty that though there were no external consideration of gain glory or the like to hold him on Yet may he not be suffered to neglect it for this is the first positive qualification of a Minister going rightly about his duty But willingly 6. Although Christ's Ministers may with his allowance challenge from the People under their charge a competent means of outward subsistance according to their ability 1 Cor. 9.14 Yet for any of the Ministers of Christ to make their worldly gain their great inducement to undertake that Calling or their prime encouragement in going about the Duties of it is a filthy frame of spirit which appears to be in them when they streatch themselves to the utmost to please them most from whom they expect most gain Numb 23.1 and to oppose and discourage others from whom they expect least Mic. 3.5 for from this evil as abominable to God detestable to faithful Ministers and a thing that indisposeth them for the right discharge of their duty the Apostle here doth disswade in the third direction Not for filthy lucre 7. A Minister of Christ that would go rightly about his duty must ly in wait for every opportunity thereof keeping himself in some fitnesse of disposition for every part of his Calling whether the opportunity of discharging the particular duties thereof do presently offer or not as is imported in the fourth direction which is positive But of a ready mind 8. It is an evil to be abhorred by all that would expect the reward of faithfull Ministers to affect or usurp any lordship or dominion whether over their Fellow-labourers which appeareth in their seeking preference over them 3 Joh. 9. or over the People of their charge which appeareth by their taking a way with people rather to compel them to subjection to the Gospel than to perswade them to it contrary to the Apostles practice 1 Cor. 4.21 2 Cor. 12.20 by their making use of the Word or Discipline to vent their own private revenge or to carry their point by meer violence and outwearying of those that oppose them Ezek. 34.4 contrary to the Apostle's precept 2 Tim. 2.24 25. for this is the third evil the Apostle disswadeth from in his fifth direction Neither as being lords over God's heritage 9. The Church and People of God are his inheritance which he hath purchased to himself with his blood Act. 20.28 in which he is the only Lawgiver Isa 33.22 and therefore will never cast off or alienate the same Psal 94.14 The consideration whereof should make all afraid to lord it over his People or to appropriate this stile to themselves which is here given to all the Lord's People as a motive to their Overseers to diligence and a disswasive from usurping dominion over them Neither as being lords over God's heritage 10. That which doth much compleat the Ministers of Jesus Christ is when with their abilities to teach and rule and other inward qualifications they have also such an external conversation as may be alluring to the Flock to follow and worthy of their imitation while they expresse in their practice the graces of God to be in their heart such as faith and love 1 Tim. 4.12 patience under personal injuries 1 Cor. 4.16 humility and self-denial for the good of others 1 Cor. 10.33 and 11.1 for this is the Apostle's last direction without which all the rest suppose they could be where this is wanting would do little good But being ensamples to the Flock Vers 4. And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away The Apostle having cleared the duty of the Officers of the Church he giveth them here in the close of the first part of the Chapter some strong motives to fidelity and diligence therein As first That there was a higher Shepherd than they to wit Jesus Christ the Prince of Pastors to take an account of them Secondly That if they were found faithfull and diligent in their duty they might be sure of an eminent degree of glory from Christ at his second coming Thirdly That that glorious reward should remain alwayes the same in it self and be eternally possest by them Hence Learn 1. The most eminent of Christ's Servants have no lesse need of encouragement in their duty than the meanest under their charge their trials and temptations being often greater than others Luke 22.31 and they no lesse subject to discouragement by reason of these than others Cor. 7. 5 6. Therefore the Spirit of the Lord findeth it necessary here to give them encouragement as he did to the Flock before Chap. 4.13 14. And when the chief Shepherd shall appear ye shall receive a crown 2. Jesus Christ is the chief Shepherd the Prince of Pastors the prime Feeder and Ruler as the word signifies of his own Flock from whom all the Under-shepherds the Officers of his House have their Commission Mat. 28.18 19. their furniture or gifts Eph. 4.8 11. and to whom they must all give an account Heb. 13.17 who taketh the prime charge of his own Flock Isa 40.11 and will supply to them the defects of the Shepherds under Him Ezek. 34.11 In all which respects he is here called the chief Shepherd 3. Albeit the Lord useth to give in hand unto his faithfull Servants worth all their pains in his service either by letting them see some successe of their labours 2 Cor. 2.14 or by giving them inward peace from the faith of his approbation when desired successe is wanting Isa 49. 4. Yet he would have them taking their prime encouragement from what they shall get when he and they meet for to the consideration of this the Apostle here leadeth all the Servants of Christ When the chief Shepherd shall appear ye shall receive a crown of glory 4. The reward abiding Christ's faithfull Ministers wherein all the lovers of Christ shall share in their own measure 2 Tim. 4. 8. shall be exceeding compleat and glorious
as the metaphor of a Crown of glory signifieth and such as shall never fade or wax old but unto all eternity shall remain still in its primitive vigour as if a flower should still keep its fairest lustre and sweetest smell which metaphor is also in the words and this may comfort them against the fading of their reputation among men which is incident to the best Joh. 5. 35. Gal. 4.16 for this is here given to the Church-guides as their great encouragement that they are to receive a crown of glory which fadeth not away Vers 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble The Apostle having in the former part of the Chapter exhorted the Officers of the Church to their duty In the second part he pointeth out the duties of the flock whom he designeth by the name of younger not only because the most part of them are ordinarily younger in years than their Officers but mainly because in their disposition and carriage toward their Overseers they should shew some resemblance of that reverence and obedience which is suitable in young ones toward the aged And their duty he holdeth forth in six directions The first which belongeth to them considered only as they are under the charge of their Officers is subjection to them in the Lord which importeth obedience to their message and respect to their persons The second which concerns them mainly as fellow-members of the Church is mutual subjection of one to another in all the duties of love The third which holdeth forth the special mean of attaining to the former two is that they should adorn themselves with a mean esteem of themselves and this the Apostle presseth by two arguments The one is that the Lord opposeth himself to them that lift up themselves And the other is that he giveth his favour and grace to them that abase themselves Hence Learn 1. It is the duty of the Lord's People to be subject to their Rulers whom he hath set over them in his Church by submitting to the duties which they presse upon them from the Word Heb. 13.22 and to the censures they inflict according to the Word 2 Cor. 2.9 by affording them some means of outward subsistance Gal. 6.6 and by giving some respect to their persons because of their Office 1 Cor. 4.1 in respect whereof they are lifted up by the Lord above his People as the word here signifies for the substance of the duty of the flock to their Church Officers is here by the Apostle comprehended in this one word Be subject 2. Whether the Members of the Church be younger or elder in years they should in reference to their Overseers resemble that disposition and carriage which beseemeth young ones toward the elder in their earnest desire of the Word and means of salvation administred by them chap. 2.3 by depending upon them as instruments for counsel in their difficult cases Mal. 2.7 calling for their help and assistance under their crosses Jam. 5.14 and by their meek submission to censures from them Heb. 13.17 for it is mainly in respect of the resemblance that should be betwixt the disposition of the Flock in reference to their Pastors and Overseers and that of Children toward their Parents or such as have the charge of them that the Apostle thus designeth them Ye younger be subject to the elder 3. The obligation of the Lord's People to their duty toward their Overseers is no lesse strait than that of their Overseers to their duty toward them and therefore their hazard in neglecting their duty can be no lesse than theirs for the Apostle beareth in their duty upon them toward their Overseers by such a word as importeth an equality in the strictnesse of the tye Likewise ye younger be subject to the elder 4. There is a mutual subjection due by every one of the Lord's People toward another which consists in their condescendency to reprove one another in love for their faults Lev. 19.17 their instructing and admonishing one another concerning their duty Col. 3.16 in their taking well with reproofs and admonitions one from another Psal 141.5 and in their stooping to all the duties of charity one toward another Gal. 5. 13. and the like All which is comprehended in this second direction given to the Members of the Church in reference to their fellow-members Yea all of you be subject one to another 5. However men appointed for destruction do glory in their pride and violence wherewith they think themselves adorned Psal 73.6 18 19. Yet the grace of humility whereby a Christian hath a mean esteem of himself flowing from the sense of his own sinfulnesse 1 Cor. 15.9 and of the undeserved goodnesse of God 2 Sam. 7.18 20 whereby he is inclined to prefer others to himself Rom. 12.10 not desiring more esteem from others than God alloweth him to have 1 Cor. 3.5 and 4.6 and taketh well with all chastisements from God as lesse than his deserving Ezr. 9.13 is the prime ornament of Christians which they should tye about them and delight to wear as the word here signifies and be no lesse ashamed to appear without than without their clothing Be clothed with humility 6. There can be no right discharge of any duty that the Lord's People owe to Superiours inferiours or equals until they get from God that humble frame of spirit formerly described for this exhortation may be taken for a mean of attaining to the former duties And be clothed with humility 7. Although the Lord may suffer proud sinners to prosper in their sins for a time Psal 73.4 5. Yet he doth still stand in battel array as the word here translated to resist signifieth against them and will take his fittest opportunity to bear down all that live in that sin of pride which doth manifest it self in the slighting of the study of reconciliation with God through Christ Psal 10.4 the neglect of clear duties prest by the Word Neh. 9.16 17 29. and in unthankfulnesse to God for his mercies 2 Chron. 32.25 26. The consideration of which opposition from God should make the study of humility lovely and pride hateful to the Lord's People as they would not have God for their party for this is a reason to presse humility God resisteth the proud 8. The sweet proofs of God's favour and the increase of the graces of his Spirit is that which every humble sinner may expect which should commend the grace of humilitie to them and make them study the exercise of it for both these are comprehended in this second argument pressing them to put on this ornament God giveth grace to the humble Vers 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time The Apostle doth here again urge his former exhortation to the study of humility especially under the
crosse by two further arguments The one taken from the omnipotency of God which is able to crush the proud and carry the humble through all their straits The other from the certainâ—y of the humble person's deliverance which is promised in the season fittest for it Hence Learn 1. Humility is a lesson so hard to be learned that Christ's Ministers had need to presse the same frequently upon his People and study many arguments to bear it in upon them for the Apostle having in the former verse by very strong reasons perswaded them to clothe themselves with that ornament he doth here again by other arguments presse the same in substance Humble your selves under the mighty hand of God c. 2. The consideration of the mighty power of God which is sufficiently able to protect and bear through all his Followers Joh. 10.28 and to find out and punish all that oppose him or them Psal 21.8 9. should move the Lord's people humbly to submit to their duty and to the hardest dispensation in following thereof for his Almighty Power here signified by his Hand is mentioned as a further reason of his Peoples humbling of themselves Humble your selves therefore under the mighty hand of God 3. Although the Lord's People who have attained to some approven measure of the exercise of this grace of humility under their straits may not expect a present deliverance out of them Hab. 2.1 3. Yet their delivery is made sure for them and they are certified by his faithfull Word that they shall be carried through till they meet with it for though he do not promise here to the humble that they shall be presently exalted Yet he maketh them sure of this that if they humble themselves under his mighty hand they shall be exalted 4. The deliverance of the Lord 's humble People cometh alwayes to them in the fittest time which is when the Lord hath perfected his work intended by their affliction Isa 10.12 particularly when they are brought to that measure of humiliation to which by their straits the Lord intends to bring them Lev. 26.41 when they are prepared by their straits to put a due price upon a delivery Psal 102.13 14. and when the cup of their enemies iniquity is full Gen. 15.16 for this word signifieth both the opportunity fixed and fittest for the exaltation of the humble He shall exalt you in due time Vers 7. Casting all your care upon him for he careth for you The fourth direction which is brought in as a special mean of attaining to the former is that Believers should by faith commit unto the Lord their thorow-bearing in their duty the event thereof and all their anxiety about these and that because the Lord's loving providence doth not suffer him to neglect them or any of their concernments Hence Learn 1. The Children of the Lord are subject to much sinfull anxiety in following of their duty which appeareth when they are hindered from their duty by looking more to their own weaknesse and the difficulties in the way of duty than to the sufficiency promised by him that calleth them to it Exod. 3.11 or when they are discouraged in their duty by the apprehension of probable hazards in the way of it Isa 51.12 13. of which evil the Spirit of the Lord would have them sensible while he findeth it necessary thus to exhort them Casting all your care on him 2. Although it be most commendable in Christians to entertain such a care of discharging their duty aright and of eschewing what may provoke the Lord in their way of going about it as stirreth them up to much diligence and employing of Jesus Christ 2 Cor. 7.11 Yet such a care whether anent the manner of their going about their duty or the successe and event thereof as doth distract their heart in duty and indispose them for it is sinful and to be shaken off by all that would discharge their duty acceptably for so doth the Apostle here direct Casting all your care upon him 3. The way to be liberated of anxiety and heart-dividing cares which indispose for duty is by prayer to commend the successe and event of our duty and our thorow-bearing therein to the Lord Philip. 4.6 and by faith to commit both to him Prov. 16.3 for this is here the direction of the Spirit of the Lord for attaining to freedom from sinfull anxiety Casting all your care upon him 4. The Lord alloweth his Children to cast upon him all their anxieties both such as they have about their souls and matters of highest concernment and those about their bodies and lesser matters how small soever the thing be where-about their heart becometh anxious he alloweth them to commit the same to him for he knoweth that a very small matter is ready to occasion much vexation of spirit to his own Jona 4.8 Therefore doth he thus direct them to cast all their care upon him 5. It is not only the priviledge of Believers that they may disburden themselves of their distrustful heart-dividing cares by casting them over upon the Lord but it is also the very great desire of our God that we should not sink under the insupportable burden of our own needlesse cares and fears Yea it is his peremptory command to put these off our selves upon him which his People may not disobey except they would incur his displeasure and destroy themselves for this hath the force of a command Casting all your care upon him 6. As no duty can be rightly discharged by us while the Lord is not trusted with our thorow-bearing in it and with the event and successe thereof or while the heart is distracted with misbelieving anxiety about these So the trusting of God with these is the best way to come speed in every duty for the Apostle having exhorted before to duties toward their Overseers to one another and to God he brings in this as a mean of attaining to all these without which none of them could be attained unto Casting all your care upon him 7. Misbelieving anxiety whereby Christians break themselves with the burden of these cares which God requireth to be cast upon him is one of the greatest signs of pride in the world and to trust God with the weight of these in following our duty is a prime evidence of true humility for this is brought in as a special way how they should prove themselves to be humbled under God's mighty hand and as that without which they could not but declare their pride as both the construction of the words and their connexion with the former do import Humble your selves c. casting all your care upon him 8. Although the Lord be altogether free of such passions as care sorrow and the like which are in men Numb 23.19 Yet those of his People that cast their care upon him shall find no lesse proofs of his love both in warding off hazards so far as is necessary and providing every thing needful for
to deliver the Godly out of temptation 2. It is the lot of the truly godly to be brought into many and great straits not only by outward troubles but by inward temptations both which come ordinarily together upon the Children of the Lord that so their manifold corruptions may be born down the several graces of God's Spirit in them may be tried and increased by exercise and the power faithfulnesse and love of Christ manifested and commended in their thorow-bearing and deliverance for they from whose case this inference is drawn were in both these exercises at once and the word temptation here doth ordinarily in Scripture signifie both afflictions and temptations to sin 3. While the Children of the Lord are exercised with outward afflictions and inward temptations they are also oftentimes both ignorant of a way of delivery and anxious concerning it as if their straits and the way of their out-gate were hid from the Lord as it is Isa 40.27 for this consolation The Lord knoweth how to deliver the Godly is fitted for such a case and so doth suppose it to be ordinary 4. The Lord 's taking notice of the straits of the Godly and His knowledge of the way of their deliverance should be to them a sufficient ground of comfort both against their straits and their ignorance of a way of out-gate His love having engaged His power and faithfulnesse to make forth-coming for them every thing His infinit Wisdom seeth to be most for their good for for this very end is this consolation given to the Godly The Lord knoweth how to deliver them out of temptation that they may be comforted both against their straits and their ignorance of a way of delivery 5. Whether the Lord spare wicked men or let out the earnest of His wrath upon them in this life yet is the fu l measure thereof keeping to the fore for them against the day of judgment when they shall be made able to endure that wrath a sparkle whereof would now undo them Therefore for their terror is this conclusion also drawn from the former examples The Lord knoweth how to reserve the unjust to the day of judgement to be punished Vers 10. But chiefly them that walk after the flesh in the last of uncleanness and despise government presumptuous are they self-willed they are not afraid to speak evil of dignities The former threatnings and examples of God's judgments which do concern all ungodly men are here particularly applied to some who did in a special maner incense the wrath of God against themselves amongst whom false teachers and their followers are mainly eyed and who are described from this that they follow their unmortified corruption as their ordinary leader making a trade of sins against the second Table particularly the seventh and fifth Commandments thereof wherein they were so bold and self-pleasing that they did not fear openly to disgrace any lawful Authority that might oppose them in their wickednesse Hence Learn 1. Whatever be the fair pretences of singular holinesse that false teachers use to have 2 Cor. 11.13 Yet really and in effect they are nothing else but profane slaves to their lusts in so far as Truth is forsaken and error received profanity must needs have place and holinesse be forsaken the same Spirit of Christ being the Spirit of truth and the Spirit of Holinesse for these Seducers who drew so many after them by their fair pretences are mainly intended here while the Apostle saith They walk after the flesh in the lust of uncleannesse 2. Although any one act of sin yea the least sinful motion of the heart doth deserve God's everlasting wrath Rom. 6.33 Yet there is a singular measure of wrath abiding some sinners beyond others particularly those who are not only through infirmity overtaken in sin as the best of the Saints have been but do also make their corrupt inclination their ordinary guide and rule and their following and satisfying thereof their common trade for the threatning formerly given out against all the ungodly is here particularly applied to some chiefly those that walk after the flesh 3. The wrath of a holy God is in a special way incensed against the sin of uncleannesse and that not only against the outward acts of that sin such as fornication adultery c. but against the very inward motions of the heart toward it for there is a special measure of wrath here denounced against them who walk in the lust or as the word signifieth the desire of uncleannesse 4. Lawful Magistracy is a Divine Ordinance so precious in God's account that He will let out a special measure of His wrath upon men for want of inward respect to it in their hearts yea for any expressions that may weaken the due esteem thereof in the hearts of others even though they were Heathens that were invested with that Office for though Magistrates were generally such at this time Yet there is a special degree of wrath threatned against them who either undervalue in their hearts or disgrace by their expressions that Ordinance Especially those who despise Government and are not afraid to speak evil of Dignities 5. Men that are slaves to their own lusts are ordinarily un-friends to lawful Magistrates pretend what they will they who live in rebellion against God can never be truly loyal to any Vicegerent of His and therefore ought not to be preferred or countenanced by such or any that give our themselves to be such for they that walk after the flesh do also despise Government 6. The more stout-hearted men are in their sinful courses out-facing all challenges and the more wedded to their own inclination not fearing to disgrace any that have a calling to oppose them in their wickednesse the more wrath have they to expect from God for thus is the sin of these men aggreged who are here threatned with a special measure of wrath Presumptuous are they self-willed 7. Although sedition and disloyalty to lawful Magistracie be the ordinary charge which false teachers give in against he faithful Servants of Christ Act. 24.1 5. and 17.6 7. as they did also against the Lord himself Luke 23.1 2. Yet these false teachers themselves will be found to be the greatest unfriends of lawful Magistrates either denying or weakning their Authority if so be they imploy their power any way for opposing their errors or wicked practices for false teachers are mainly intended here and charged by the Spirit of the Lord with this guilt They despise Government and are not afraid to speak evil of Dignities Vers 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. The Apostle doth aggrege their sin of despising and disgracing lawful Authority from the carriage of the good Angels who though they be far above the greatest on Earth in power and other perfections Yet do they esteem so highly of Magistracy that they are loth to do any thing that
describe these men here as slaves to all these three idols at once to their pleasures which were their Eden to their credit which made them hold forth baits to take many followers and to their gain wherewith their heart was exercised that so their pleasures and credit might be attained and upheld Lastly They who professing themselves to be the Children of the Lord do spend their immortal spirits upon the unworthy things of this present life not trusting to his care and providence in the moderate use of lawfull means whereunto their profession doth oblige them They do forfeit their right they pretend to have to the Priviledges of His Children and serve themselves heirs to His curse for because their heart is exercised with covetous practices they are cursed children Vers 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse 16. But was rebuked for his iniquity the dumb asse speaking with mans voice forbad the madnesse of the prophet The Apostle having shown what idols these false teachers did set up he sheweth here two wofull effects that their love to them especially to their gain had upon them The first is their apostasie from the Truth and way of Christ The second is extream violence in the prosecution of these idols Which last he setteth forth by comparing them with Bâ—laam who was so mad in the prosecution of these same idols that even extraordinary opposition could not restrain him Hence Learn 1. However men that really enter the way of Christ can never totally or finally fall from it by reason of the Lord 's undertaking Joh. 10.28 and unchangeablenesse Rom. 11.29 Yet they who have been once in opinion sound and in external practice blamelesse remaining in the mean time without any inward saving change may make apostasie from both for such had these men been of whom the Apostle saith They have forsaken the right way 2. Love to some unmortified lust especially covetousnesse is the prime cause both of much apostasie and of extream violence in sinful courses for so was it with these false teachers and their followers their heart was exercised with covetous practices in the former Verse and therefore they forsook the right way imitating Balaam in the violent prosecution of that idol 3. When the right way which is the way of truth and holinesse is forsaken men can keep no certain course but must needs be like wandring stars or planets as the word here signifieth ever seeking and never finding that true satisfaction they might have had and have forsaken by forsaking the right way And are gone astray 4. When the Lord 's ordinary means to reclaim sinners from their lusts doth not prevail with them the Lord is justly provoked to give them up to go on in their own way over the belly of more than ordinary opposition if they have it till they perish for Balaam was not restrained by means more ordinary in his time and therefore he is not reclaimed by means more extraordinary He loved the wages of unrighteousnesse though he was rebuked for his iniquity by the dumb asse 5. Covetousnesse being once rooted in the heart and proposed as a man's main end it is so powerful and imperious an idol that it will make the covetous man adventure upon any course though never so unrighteous and go over never so much opposition in the way of his gain for though the wages that Balaam desired were wages of unrighteousnesse because they could not be had but by cursing the People whom God had blest Yet he loved them and pursued them though the dumb asse forbad his madnesse in so doing 6. The more opposition from the word or dispensations of God men do go over in the prosecution of their lusts the greater is their guilt and the more wrath have they to expect from God especially when they trace the steps of sinners whom God hath by His Word and Providence opposed before them for it is here made an aggravation of sin and cause of a special measure of wrath that these men followed the way of Balaam who would go on after his lusts though the dumb asse speaking with mans voice forbad his madnesse 7. It is in some respect more easie to work the greatest miracle in nature than to stop the course of a sinner violently pursuing his lusts the reasonlesse creatures who have no active opposition in them to their Maker's will being more prone to obey Him contrary to their ordinary course than reasonable creatures without special grace and assistance can be either to follow the direction of His Word or their own reason contrary to their corrupt and vile affections for while Balaam goeth on in his sinful course The dumb asse speaking as if it had a mans voice forbad his madnesse 8. A crosse providence meeting sinners in a course contrary to the revealed Will of the Lord hath a language to them proclaiming their madnesse and prohibiting them to go on in their sins which they ought to hear and obey although it be not so expresse as when one man reproves another See Mica 6.9 for though we read not Numb 22. that Balaam's asse did either expresly call him mad or prohibit his course Yet here the Spirit of God putteth that commentary upon what it spake which also Balaam should have done That the dumb asse speaking with mans voice forbad the madnesse of the prophet 9. It is the height of madnesse to walk contrary to the revealed Will of God how much use of reason soever men may have to cover their wickednesse and attain to their idols for though much carnal reason and policy did appear in Balaam's way Yet the dumb asse forbad the madnesse of the prophet 10. A man who is mad in the pursuit of his lusts and so incorrigible that even extraordinary means do not reclaim him may notwithstanding be imployed by the Lord for revealing of His Will to His People and for the edifying of His Church and in the discharge of that imployment may be furnished with much heavenly matter and suitable expressions and ought to be heard and obeyed by the Church in the discharge of his imployment while he is not discovered to be what he is and is not according to the order established in the House of God put from that imployment for such a man was Balaam whom the Lord did imploy and by whom He did deliver most comfortable and edifying Truths to His Church all which is clear by comparing this place of Scripture with Numb 21,22 chapters Vers 17. These are wells without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever In this and the two following Verses the Apostle holdeth forth several of those means which false teachers make use of for attaining their forenamed idols especially their gain and applause The first which is in this vers is their fair
promises of doing much good to the Church They give out themselves to be wel-springs of comfort to the Lords People and clouds to drop down their doctrine as rain to make the Church fruitful whileas in effect they did but disappoint poor souls and darken the Truth for which the Apostle threatneth them with everlasting darknesse as their portion Hence Learn 1. They that do most hurt to the souls of the Lord's People by venting most dangerous errors among them make oftentimes the fairest promises of doing most good to them that so they may feed People with vain expectations of more than ever they can find from them faithful Ministers being sensible of their own insufficiency 2 Cor. 3.5 and of the necessity of a divine concurrence with their pains 1 Cor. 3.7 are more ready to expresse their fears of Peoples disappointment 2 Cor. 11.2 3. than to make such large promises of much comfort and profit to People by their means as false teachers use to do for here these seducers give out themselves to be what faithfull Ministers ought to be Wells of consolation receiving from Christ the Fountain and giving out to His People what may comfort them and Clouds to drop down their doctrine as rain in season to make them fruitful 2. Whatever be the fair pretences and promises of false teachers the Lord's People can meet with nothing but disappointment from them and whatever esteem they may have among the best for a time God will take His own time to manifest what they are in effect and to undeceive His own People for here they that gave out themselves and were esteemed to be the chief instruments of the comfort and fruitfulnesse of the Church as the similitudes of Wells and Clouds whereby they set out themselves do import are here discovered to be such as did disappoint and in disappointing increase the anxiety of these that expected comfort from them as Wells without water do the weary travellor and to be such as are acted by the restless spirit of Satan into every airth where their fore-named idols of gain and applause can be had as clouds that are carried with a tempest 3. The judgment of false teachers whereof their followers shall get a share shall be very proportionable to their sin for they promise to be Wells of consolation to the Lord's People and do disappoint them they themselves delight to walk and to lead others in the works of darknesse they darken the Truth of God and in this course they are restlesse as clouds carried with a tempest and therefore the threatning is exactly suited to these sins For them the mist of darknesse is reserved for ever Vers 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in error Here is the next course which soul-deceivers take to ensnare poor souls by their errors to wit a high and lofty stile of language which their love to their lusts made them to affect and whereby they were very taking with unmortified wanton professors especially such as have been turned from Paganism to the profession of Christianity Hence Learn 1. They that vent error do ordinarily hold it forth under some lofty strain of language and high-bended expressions beyond what is ordinary such as may be most taking with and admired by the hearers whileas faithfull Ministers can trust Christ to make plain Truth spoken in the simplicity of words effectual for the salvation comfort and edification of His own which is their main scope 1 Cor. 2.4 for it is here a character of false teachers They speak great swelling words 2. When the vail of odd and soaring expressions wherein false teachers delight is laid aside and the naked purpose held forth under them is considered it will be found of no worth but either some untruth or that which maketh nothing to the true advantage of souls both which are vanity for here their great swelling words are words of vanity 3. An affected lofty stile of language in uttering things divine doth ordinarily flow from some unmortified lust in the speaker especially the love of applause and is also mainly taking with wanton unhumbled souls when it doth provoke to more vanity and lightnesse by diverting them from the study of their natural vilenesse their need of Jesus and the necessity of the mortification of their heart-evils for they who speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse both which last clauses may be understood as well of the principle which doth bend the preacher to that strain as of the qualification of these hearers with whom it is most taking 4. There may be a very remarkable external change from vile and blasphemous opinions idolatrous and profane practices to a profession of Truth and suitablenesse of the outward conversation to it where there is no saving or inward change made of the heart from the love of secret lusts to the love of Christ and His grace the one without the other may be occasioned by the power of example the majesty and clearnesse of Truth which is in nothing contrary to natures light the beauty of holinesse shining in the conversation of Professors and outward advantages which sometimes may attend the profession of Truth and Holinesse for these here who were yet given to the lusts of their flesh and much wantonnesse had once clean escaped from the blasphemous opinions profane and idolatrous practices of those without the Church who are here called them that live in error 5. Whatever change of this sort be wrought upon men unless they labour to find the power of Christs Spirit changing their nature and mortifying their inward lusts they will easily be a prey to seducing spirits and carried to those sins which are no lesse dishonourable to God and destructive to their own souls than those wherein they lived before for here those who had once clean escaped from the vile opinions and wicked practices wherein Pagans live are now by the seduction of false teachers turned profane and licentious Christians Vers 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The last of those means whereby false teachers do ensnare so many of their hearers is their pretending to make clear to them and possesse them in that Christian liberty whereof the Gospel speaketh which they could not at all perform in regard themselves were compleat slaves to their lusts as captives in war are servants to their conqueror Hence Learn 1. The Doctrine of Christian liberty which is in it self most sweet and saving holding forth our freedom from the Law as a Covenant of work Rom. 7.4 and from the curse thereof Gal. 3.13 from the dominion of Satan Heb. 2.14 15. the terror and allurements of the world Gal.
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
and serious searchers in the nature of this salvation held forth in the Gospel the Prophets were who did foretell of a more clear manifestation of the Doctrine concerning is and of a more plentifull out-letting of the graces of the Spirit upon those who live after Christ's incarnation than had been upon those who lived before and this may be taken for an argument by it self to move those upon whom that grace is bestowed chearfully to adhere to the Gospel notwithstanding of sufferings for it Hence Learn 1. The way of salvation by Jesus Christ which is held forth in the New Testament is no new light broken up since Christs dayes in the flesh but is the very same in substance which was known to the Prophets under the Old Testament and by them made known to the Church then although the doctrine of salvation be now clearer and the gifts and graces of the Spirit more plentifully dispensed since the price of redemption is actually paid for which God gave out upon trust grace and glory to the Elect before yet the way of salvation then and now is one and the same for substance for of that salvation which Believers in Christ do by Faith now under the Gospel receive the Apostle here speaks Of which salvation the Prophets have enquired c. 2. So sweet and ravishing a study is that way of salvation through Christ incarnate that the more knowledg therof any attain unto they will still be the more and more inquisitive and diligent after a further measure of it so that those can know nothing of Christ savingly who satisfie themselves with any measure of the knowledge of Him that they have already attained unto for even the Prophets after some insight in that way partly by immediate revelation and partly by their former diligence were not taken off from the painfull use of ordinary means such as Reading Meditation Prayer and carefull prying into the meaning of those manifold Types which held forth that way of salvation through the Messiah to come and the benefits which the Redeemed have by Him but did renew and double their diligence as is imported by the several words here to one purpose Of which salvation the Prophets have enquired and searched diligently 3. All that deliver the mind of God to His People ought to be affectionate and serious students of it themselves that so they may make the Truths they are to deliver their own and have their hearts affected therewith Psal 45.1 So may they expect it shall be more blest to take impression and have effects upon the hearers for the words here expressing the Prophets pains in the study of that way of salvation through Christ do import that never did Hunters with greater eagerness and delight pursue their game nor those that dig in the earth where they know some rich treasure is to be had more seriously apply themselves to that exercise than the Prophets did insist upon this study Of which salvation the Prophets have enquired and searched diligently who prophesied before 4. The prime subject both of the Old and New Testament whereupon all the Ministers of Christ should insist with His People is the free grace of God manifested in giving Christ for sinners in his powerfull drawing of their hearts to close with him for pardoning grace and for renewing of their natures by inherent grace and so obliging and enabling them to walk worthy of that grace of God for the sum of the Prophets work in which the Apostles concur as the following words do make clear was to prophesie of the grace that should come unto us 5. Although this grace was made known and communicated to them who lived before Christs incarnation Act. 10.43 Yet it is in a special manner come unto those who live after in regard of a clearer manifestation of the Doctrine of Gods Grace 2 Cor. 3.18 a more plentifull communication of the gifts and graces of his Spirit Act. 2.16 and that both of these are extended to some of all Nations Col. 3.11 In which respects it is here called The grace come unto us Vers 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow The Apostle clears yet further the Prophets pains in the study of that way of salvation through Christ incarnate shewing that they were exceeding desirous and diligent to have known the particular time of his coming in the flesh and to have known more clearly than they did how happy those times behoved to be whereof the Spirit of Christ who was even then in an extraordinary way present with them did mean when he moved them to describe so long beforehand the humiliation or sufferings of the Messiah and his exaltation or the glorious effects that were to follow upon his sufferings to himself and his redeemed ones therefore they who lived after his incarnation ought chearfully and constantly to adhere to the Gospel notwithstanding of all their sufferings Hence Learn 1. It is the way which the Lord usually keeps with the dearest of his Servants to let out his mind to them by little and little to make plain some things to them and keep up other things from them that he may humble them quicken them to diligence and keep up correspondence betwixt himself and them for though it was made clear to the Prophets that Christ was to be incarnate that much grace should be in his dayes and more blessed times than any they had seen and however all of them had some intimation of the time of his incarnation by Jacob's prophesie Gen. 49.10 and those of them who lived after the Captivity by Daniel's prophesie Dan. 9.24 Yet they were kept dark concerning the particular time when he should come and the distinct quality of His times what form of Worship and way of administration of Gospel-Ordinances there should be then Therefore are they here set forth Searching what or what manner of time the Spirit of Christ which was in them did signifie c. 2. The holy Spirit is a person subsisting distinct from the Father and the Son proceeding from both Joh. 15.26 and true God equal to both to whom future events are known as if they were actually existing for here he is called the Spirit of Christ and is said to testifie beforehand the sufferings of Christ 3. Jesus Christ the second person of the Trinity hath been before his incarnation actually exercising the Office of Mediatorship revealing to the Church in all ages the way of salvation through his sufferings for it was the Spirit of the Son of God that dwelt in the Prophets and made known to them those things concerning the Mediator whereof they did prophesie The Spirit of Christ in them testified beforehand 4. The chief things which the Spirit of Christ did manifest to the Prophets and wherewith their prime study was taken up was the
sufferings of the Mediator and the glory that should follow thereupon to him and his redeemed ones it being the end of all the discoveries of sin and threatnings of wrath that are in the Law to point out the necessity of his satisfaction Rom. 10.3 and the very substance and signification of all the Types and Sacrâ—fices to point forth his sufferings and the glorious effects thereof Heb. 10.1 for the Apostle compriseth 〈◊〉 substance of that which the Spirit of Christ in the Prophets did signifie to them and testifie to the Church by them in these two The sufferings of Christ and the glory that should follow 5. This method was kept with Christ the head and none of his members should expect to have it changed with them that he was first to suffer and then glory was to follow So that the Jews have no warrant from any thing in the Prophets to expect a Messiah in worldly glory without suffering for this is the compend of all that the Prophets spoke of the Messiah at the direction of his Spirit in them They testified beforehand of the sufferings of Christ and the glory that should follow Vers 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into That the Apostle may yet further commend the truths of the Gospell as worthy to be rejoyced in and suffered for and may prove the state of Believers now to be in some respects more excellent than that of the ancient Prophets he sheweth 1. what successe the Prophets had of their pains although they got not the very thing they did so much desire which was not only to have known the time of Christs coming in the flesh but to have lived to see it as is clear by comparing the former Verse with Luk. 10.24 Yet the Lord condescended to give them such an answer of their pains as might quiet their hearts to wit that they themselves were not to see the temporal accomplishment of their own Prophecies that was reserved for them who were to live after Christs incarnation 2. He sheweth that what the Prophets had foretold was now much cleared to the Christian Church by the Apostles who were for that end endued with an extraordinary measure of the holy Spirit sent down upon them in the day of Pentecost And 3. he affirmeth that this way of salvation through Christ already incarnate as it is now cleared and administred under the Gospel is so ravishing a subject that it takes up the delight and study of the Angels of Heaven to pry in upon it Every one of which doth infer that conclusion which is to be understood as the Apostles scope That therefore Believers now ought chearfully to adhere to the truths of the Gospel what ever they may suffer for so doing Hence Learn 1. Although the Lord do not alwayes answer the approven pains of his Servants with desired satisfaction in the particular that they aim at Yet it is not his way to leave them without such an answer and fruit of their pains as shall be more for his honour their true good and the good of others also than if they had received that satisfaction which they so much desired for though the Prophets who were approven in their search after the time of Christs manifestation in the flesh there being somewhat concerning it revealed Gen. 49.10 Dan. 9.24 and there being no-where a discharge of enquiry after that time as there is after the time of Christs second coming Mat. 24.36 1 Thess 5.1 got not their desired satisfaction either by seeing or knowing particularly the time of Christs incarnation Yet they were not left without an answer from their Master but had as much of his mind manifested to them as might quiet their minds Unto whom it was revealed that not unto themselves but unto us they did minister 2. It ought to be no discouragement to Christs Servants that he put them to much pains in his service for the good of others withholding from them in the mean time that measure of satisfaction which he minds to bestow upon others by their pains it being a sufficient encouragement to any of his Servants or People to know that he honours them to serve Him acceptably and that He will make up all their present losse when He and they meets for to the Prophets who were very laborious and assiduous as the Bees who make sweet Honey for others and tast but sparingly of it themselves It was revealed as a sufficient reward of all their pains that not unto themselves but unto us they did minister 3. Although the fruit of Christs death hath ever been since the beginning of the world forthcoming for the salvation and comfort of the Elect Rev. 13.8 Yet the advantage of those who live after His incarnation is in some respects greater than theirs who lived before and that besides other reasons because the truth of things revealed then is now more evident to those who may compare Prophecies with their accomplishment for it is here set down as some piece of disadvantage to the Prophets That not unto themselves but unto us they did minister the things 4. There is a compleat harmony betwixt the Scriptures of the Old and New Testament what ever seeming contradiction may be apprehended by blind minds to be betwixt them for the Apostle affirms here that the Prophets did minister the same things which are now reported by them that have preached the Gospel 5. To make the Truth lovely to us and to confirm us in adhering to it under sufferings It is necessary that the Spirit of Jesus be acknowledged to be with the Messenger making known to him the Truth and enabling him to deliver it although the way of the Spirits presence with and assistance of extraordinary Messengers was different from his way with ordinary Ministers Yet if it was necessary to be acknowledged in order to peoples profiting by the one it is much more necessary for their profiting by the other Therefore to make the doctrine of the Gospel lovely to people and to confirm them in adhering to it notwithstanding of sufferings the Apostle saith That the same things which the Spirit of Christ did signifie to the Prophets were reported by them that preached the Gospel to them with the holy Ghost sent down from heaven 6. Although the glorified Angels can have no such desires as have any painfull unsatisfaction with them seing they live in the blessed vision and constant fruition of God Mat. 18.10 Yet so excellent and ravishing a mysterie is this plot of the salvation of lost sinners through Christ incarnate which the Gospel manifests that they are no less humble and accurate students of it and no lesse seriously taken up with the contemplation of the way of God's reconciling Himself