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
to unworthy sinners the consideration whereof should hearten both Ministers and People to pray for and expect a more plentiful measure thereof than what they have already received for this first ground of confidence which the Apostle makes use of to strengthen his own and the peoples faith for obtaining of what he seeks here includeth both the abundance of grace that is in God and his gracious inclination to communicate the same freely in both which respects he is here called The God of all grace 6. Whether the Lord's People consider that woful case out of which they are called by the Gospel Col. 1.13 or that blessed state to which they are called 1 Cor. 1.9 they may take his calling of them for a sure ground to their faith if so be they have consented to his call concerning his willingnesse to give them every thing necessary for their perseverance till they come to the possession of what he hath called them to for this is a second ground of confidence which the Apostle makes use of to obtain what he seeks hereby teaching the people to make use of the same That God had called them unto his eternal glory 7. The blessednesse which the Gospel calleth sinners to possesse is such as they that obey the Call can never be put from the possession of it Yea it is of the same kind with that which the Lord himself liveth in glorious for ever So that they share with Him of his own blessednesse so far as they are capable Joh. 17.22 for that blessednesse whereunto sinners are called by the Gospel is here called His eternal glory 8. It is by Jesus Christ the Mediatour that sinners are called to the possession of this eternal glory He by his bloud hath purchased it for them Eph. 1.14 by His Word and Spirit doth clear to them the way to it 2 Tim. 1.10 Yea He himself is the way and quickeneth His Redeemed Ones to walk in it Job 14.6 for we are called to his eternal glory by Jesus Christ 9. The way to eternal glory lieth through sufferings so that none have ground to expect it any other way for this clause after ye have suffered may be knit to the words going before who hath called us into his eternal glory by Jesus Christ after ye have suffered 10. Those who get grace to adventure upon sufferings for Christ and His Truth with the small measure of â—â—rength and grace which they have already attained may expect a further degree of perfection and a greater measure of strength and stability after they have suffered a while the Lord makes trials discover to his People the weaknesse of his grace in them and that discovery to chase them to himself who loveth to let out liberally upon sufferers chap. 4.14 for this clause may be also knit with the following petitions After ye have suffered a while make you perfect c. 11. Even the hardest of the Lord's Peoples sufferings are of small weight being compared with the reward 2 Cor. 4.17 and of short continuance being compared with eternity 2 Pet. 3.8 the consideration whereof may hearten the Lord's People under them all for in both these respects may this encouragement be understood that they are but for a while or a very little Vers 11. To Him be glory and dominion for ever and ever Amen The next article of the Conclusion of the Epistle coutaineth a song of praise to God wherein the Apostle acknowledgeth Him worthy to be glorified and obeyed by all as their Soveraign Lord unto all eternity and by his so doing expresseth his faith of being heard in his former petitions that so the people for whom he prayed might with the like confidence joyn with him in the song Hence Learn 1. Christ's Ministers should carry a praising disposition in their hearts all-along their work and be ready frequently to break forth in some expressions thereof before the Lord's People especially in a suffering time for the Apostle raised one long of praise at the beginning of this Epistle chap. 1. ver 3. another chap. 4.11 and here in the Conclusion takes it up again To Him be glory and dominion for ever and ever 2. While the Lords People are praying for a further measure of his grace they should joyn praise therewith acknowledging Him to be glorious in Himself and worthy of all glory from others to have dominion over all and wishing that His glory may be seen and acknowledged and His dominion submitted unto in testimony of their thankfulnesse for that measure of His grace which they have already received and of their confidence grounded upon their knowledge of His gracious Nature and their former experience of His Grace already bestowed upon them for upon these grounds the Apostle having prayed for the Peoples perseverance stability and perfection doth here praise and lead them so to do To Him be glory and dominion for ever and ever 3. When ever the Lords People see aright how gracious the Lord is and hath manifested Himself to be in the offers of his Grace to them in the Gospel they cannot but have their hearts raised to glorifie Him and to wish that many might be subject to Him for the Apostle having set forth the Lord as the God of all Grace who had graciously called sinners to partake of his own eternal glory doth now break forth in praise as that wherein all that were sensible of what he had said could not but joyn with him To Him be glory and dominion for ever and ever 4. Where there is a real and kindly desire of ascribing glory and dominion to the Lord it will extend it self beyond all time and ages even toward the length of eternity considering that His love and the proofs thereof will follow His own that length and that His excellency and the worth of His favours bestowed upon His People are such as unto all eternity they will not be able sufficiently to acknowledge and therefore will desire that Glory and Dominion may be given to Him for ever and ever 5. While we ascribe glory and dominion to the Lord there should be in our hearts strong desires that His glory may be known and acknowledged His dominion enlarged and submitted unto and much confidence that it shall be so He having engaged his faithfulnesse for that effect Isa 45.23 for this word wherewith both prayer and praise useth to be closed signifies both desire and confidence Amen Vers 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true Grace of God wherein ye stand The third article of the Conclusion of this Epistle containeth two branches In the first the Apostle commendeth the Bearer of the Epistle who was to explain and apply the purpose of it to them he being a publick Minister 2 Cor. 1.19 from his fidelity and near relation to himself and them as he had good ground in charity to judge of him
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
stir him up to diligence in his place and these to whom he writes in theirs and it is taken from the necessity of his so doing and that both upon his part who was bound to it by vertue of his Calling as long as he had life with ability and upon their part who stood in need not only to be minded of their duty but to be powerfully roused as the word signifieth to the practice of it Hence Learn 1. It is neither the credit nor profit of a Ministers Calling that should move him to painfulnesse but rather the consideration of the equity of the work how just a thing it is as the Apostle's word here signifieth that one so unworthy of so honourable an Imployment and many times justly deserving to have been thrust out of it should yet be imployed furnished and rewarded by Jesus Christ This made the Apostle and ought to make every other Minister to stir up himself and others because he thinketh it meet or just and equitable so to do 2. As death is the term-day of a Minister's service in his Calling till which time he ought neither to desire to change his Calling nor do it by Deputies under him though he meet with small successe and great hardship So the consideration of his frail flitting and fighting condition imported by being in a tabernacle should make him stir himself busily while time and strength lasteth Therfore the Apostle counted it just so to do as long as he was in the tabernacle of his body and was moved to diligence by taking up his present condition under the similitude of being in a tabernacle 3. A Minister should not content himself barely to propound Truths and minde people of their duty but by all means should labour with God and his own heart to have such power accompanying his pains that dead sleeping and lazie souls may be quickened wakened and roused up for no lesse doth this word signifie which the Apostle addeth to the word he used in the former Verse to stir you up by putting you in remembrance Vers 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me The eighth motive is taken from the nearnesse of the Apostle's death Christ having told him Joh. 21.18 that in his old dayes he should be martyred and now knowing the time to be near he maketh use of the warning both for his own and their up-stirring Hence Learn 1. The nearer our journeys end be the faster should we run according to our strength in serving Christ and doing good to souls for when death is near the best will think the great part of their businesse undone Thus the Apostle is earnest with them because he knew he was shortly to put off his tabernacle 2. Learn from this how hard usage and unpleasant to flesh and bloud those who are most beloved and honoured of Christ may meet with in the world even such as this Apostle met with who after much persecution frequent scourging and imprisonment in his younger dayes must notwithstanding in old age when natural vigour is abated and men use to look for rest fall in the hands of cruel persecutors for he must put off his tabernacle as Christ shewed him The reward maketh up all and the faith thereof can encourage against all And no doubt this man who had denied his Master did account it his greatest honour to get leave to suffer for Him 3. Though every one be not so particularly warned of their personal trials as Peter was Yet all being commanded to make them for sufferings 2 Tim. 3.12 should live mindfull thereof though they be long delayed and prepare for them though they be kept off till gray hairs So the Apostle here mindeth and prepareth for that trial now in his old age whereof Christ foretold him in his youth 4. Though it be dangerous to slight a Message from the youngest Minister fitted for and lawfully called to that Work 2 Tim. 4.12 So a Message from an aged and persecuted Servant of Christ who is shortly like to be plucked away from people should have a special weight with them for the Apostle maketh this an argument to stir them up That he was shortly to put off his tabernacle as Christ shewed him Vers 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance The last motive is taken from the Apostle's zeal for Christ's glory in studying to propagate His Truth for the good of souls And for that end resolveth to take course before he died how the Church might reap profit when he was gone which he did by writing Scripture putting forth and instructing faithful Labourers who did good after him Hence Learn 1. The sense of Obligation to Jesus Christ will make His Servants and People sincerely studious to do that while they live that may be some way usefull for His honour and the good of others when they are gone And though every one cannot leave such profitable monuments as some others have done Yet ought every Christian endeavour to leave behind them the seeds of saving knowledge sowen in the hearts of those with whom they converse at least the savory remembrance of their humble and holy walking the fruits of their charity and other good works which may do as much good after their decease as some Volumns do Therefore did the Apostle not only stir them up while he was in his tabernacle but endeavoured to propagate the Truth among them and others after his decease 2. As the best way of serving the generation after us is the study of transmitting pure Truth to them which the Apostle here resolveth upon So the foresight of approaching trials doth not abate but increase the zeal of the Lord 's faithful Servants after His honour and the good of souls the death of the Godly of what ever kind it be being a perfect outgate as the word decease signifieth from all sin sorrow and fears Therefore doth the Apostle knowing he was shortly to be martyred stir up himself the more to diligence Vers 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of His Majesty Followeth the third part of the Chapter containing a commendation of the preaching of the Gospel of Christ the chief subject thereof and of the whole written Word All which may also be taken for so many further motives to presse what the Apostle hath been upon in the former part 1. He commendeth his own and the other Apostles preaching from the excellency and certainty of the Gospel which they preached to wit That their Doctrine which held forth Christ's coming in our flesh to redeem and His furniture for that work was not to be looked upon as some witty fiction or pleasant fable but the most certain and serious purpose under heaven delivered by those who were
changed in their nature for these of whom the Apostle speaketh here being still dogs and swine were only washen externally and did vomit up by confession and seeming renunciation their filthy practices to which they did return again as the dog returneth to his vomit and the sow that was washed to her wallowing in the mire and so this place can make nothing for the apostasie of the Saints Lastly It is lawfull for the Ministers of Christ to make use of common similitudes or proverbs to clear the Truth and fix it in the minds of those that are led by sense providing they do make use especially of such as are scriptural propose all their similitudes in a decent and cleanly way suitable to the majesty and purity of Truth and apposit to their present purpose and bring them forth only for illustration of Truths otherwise proven for so doth the Apostle here make use of such a similitude as he found in Scripture which though it be taken from things in themselves vile is exprest in the most honest tearms that can fitly set out the vilenesse of apostasie the evil whereof he had clearly proven before It is happened unto them according to the true proverb c. CHAP. III. BEcause the believing consideration of Christ's second coming is a special mean to make Christians thrive in grace and holinesse and to guard their hearts against temptations Therefore the Apostle having pressed growth in grace and holinesse in the first part of this Epistle Chap. 1. and guarded against the infection of error in the second part Chap. 2. He doth in this last Chapter wherein is the third part of the Epistle 1. defend and clear the doctrine of the last judgment and 2. doth shew what use Believers should make thereof In the first part of this Chapter the Apostle having put them in mind of his main scope in both the Epistles which was to keep the substance of the Gospel fresh in their minds ver 1 2. giveth forewarning of the rise of profane mockers of Christ's second coming who that they might serve their lusts with the more quietnesse would plead for an eternity of this present world because they had never observed any appearance of such a change as was foretold to be at that day ver 3 4. Which blasphemous opinion together with their seeming reason for it the Apostle confuteth by several reasons drawn from the works of Creation and Providence which prove there will be such a day as will be very terrible to profane mockers of it ver 5 6 7. and holdeth forth to the Godly satisfying reasons of the delay of that day to wit that it is very small being compared with eternity ver 8. that the delay is mainly for the gathering of the Elect ver 9. which being done that day will come suddenly and with much terror ver 10. In the second part of the Chapter the Apostle maketh use of his former Doctrine concerning Christ's second coming for the up-stirring of the Lord's People to the study of holinesse ver 11. to wait and pray for that day ver 12. when they had ground to look for so excellent an estate ver 13. as might provoke them to much diligence in making ready for it ver 14. to esteem the delay thereof to be granted for the furtherance of their salvation in which strain Paul had insisted much in his Epistles ver 15 16. And upon the consideration of all to labour for stedfastnesse and progresse in grace and in the knowledge of Christ who is worthy of eternal praise ver 17 18. Vers 1. This second Epistle Beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy Prophets and of the Commandment of us the Apostles of the Lord and Saviour THe Apostle doth here present to them his chief scope intended by him in both the Epistles which was the wakening and rousing of these sincere-hearted Christians to whom he writeth to an actual consideration and constant practice of known Truths that had been delivered to them by the Prophets himself and other Apostles of Jesus Christ Hence Learn 1. The Ministers of Christ ought not only to intend as their scope some particular advantage to the souls of the Lord's People by all the Messages they carry to them But also in their delivery of them frequently to make clear to the People what their main intent is that so themselves may be engaged to direct all they deliver toward that scope the People may have it the better fixed in their minds and all that they hear relating to that scope may be the better understood and have the greater weight otherwise the greatest variety of Truth and most taking expressions can have but a slender and soon evanishing impression upon that hearer who cannot be able to condescend upon the principal scope of the speaker for here the Apostle hath proposed their up-stirring as his scope and by his frequent mentioning of it in the first Chapter and this also did ty himself to speak to it and made his hearers able to judge how all he delivered did make for it This second Epistle Beloved I now write unto you in both which I stir up your pure minds 2. A Minister's main scope ought not to be the acquiting of himself before men in his duty so as he may be free of censure neither only the clear information of the minds of the Lord's People in the Truth neither yet the bringing forth of some new things which they that live under the Gospel have not formerly heard But more principally he must study the quickning and wakening of the affections of the Lord's People to a delight in and resolution to walk in the practice of Truths they have formerly known and remembred for it is here the Apostle's scope to stir them up a word frequently used in the New Testament of raising the dead and wakening those that are asleep by putting them in remembrance which signifieth to represent of new to the mind and memory truths formerly known and remembred 3. A Minister that would prevail with the Lord's People ought both to keep love to them that his pains may flow therefrom and in his dealing with them to expresse his love and high esteem of any measure of sincerity he hath discerned in them Therefore doth the Apostle stile these whom he intends to stir up Beloved and doth acknowledge that they had sincere and pure minds 4. Even those who for sincerity of heart and honesty of their aims and intentions may a bide the trial of Gospel-light have great need of many messages to the same purpose and of much up-stirring to the right use-making of them there being in them that have the clearest understanding much darknesse and many mistakes concerning the Truths of God and in the sincerest Believer whose heart is most lively and forward
the consideration of that work which the Lord is about during the delay how much it serveth for the advancement of our spiritual and eternal welfare for this way would the Apostle have the Lord's People to lay their reckoning that every dayes sparing of the world is given to them for making fast-work of their peace with God and fitting of them for glory that so their hearts might be quieted under the delay And account that the long-suffering of the Lord is salvation 2. These Truths which have been often and by several of the Lords Ministers harmoniously prest upon the Lords people ought to have a special weight with them as being attested by many witnesses to be the mind of God more fully cleared and offered with a new relish from several hands for by this the Apostle bears-in the study of holiness and preparation for the day of judgment that both he and the Apostle Paul had agreed in substance upon the use that was to be made of the doctrine of Christ's second coming Even as our beloved brother Paul also hath written 3. All the faithfull Ministers of Christ ought to be so far from lifting up themselves above their fellow-labourers or lessening the reputation of their persons and labours among the Lords People even although their fellow-labourers be in some things inferiour to them or differing from them yea and have sharply rebuked them for their failings That by the contrary they ought to entertain and to expresse love and esteem of them and to conciliate respect to them and to their gifts and labours among the Lord's People â— for this Apostle who had the advantage of Paul in the priority of his calling to the Ministery and acquaintance with Christ in the flesh whom Paul had withstood to the face and whose failings he had registred in one of his Epistles Gal. 2.11 14. doth not lift up himself above Paul nor labour to weaken his esteem but doth write of him as his equal beloved by him and faithful according to his gifts and doth commend his Writings as useful for this people Even as our beloved brother Paul also according to the wisdom given unto him hath written 4. The Lord hath not given a like measure of gifts and qualifications for His Service to all his faithful Servants but to some moe to some fewer talents that every one may make use of another and none may expect fulnesse but in Christ Himself for that there were diverse measures even among the Apostles is imported in this that Paul according to the wisdom given unto him hath written 5. Whatever measure of gifts or graces any have more than another it is a free gift of God's and therfore ought to be humbly and thankfully possest and carefully imployed for His honour who ought to be acknowledged as author of these gifts not only by those that have them but by every one who doth discern them in others for while this Apostle speaketh of Paul's wisdom He calleth it the wisdom given him 6. It is the prime commendation of a faithfull Minister that he hath faithfully imployed his measure whether it be lesse or more in serving Christ and doing good to the souls of His People for here it is Paul's commendation that according to the wisdom given him he hath written 7. Although it be the duty of one faithful Minister to keep up the credit of another among the People Yet ought their commendations one of another to be in sobriety such as may not detract from the due esteem of those whom they do not commend and such as may lead peoples thoughts above them that are commended to God as the author and free-giver of any thing commendable in them for this Apostle doth sufficiently commend Paul his Writings while he saith of him According to the measure given him he hath written 8. Although it be both the sin and the character of false teachers to steal the words and lessen the estimation of other ministers that are more in esteem than themselves that thereby they may cloak their own lazinesse and want of God's calling Jer. 23.30 Yet it is very lawfull and the duty of the most eminent Ministers of Christ to make use of the Gifts and Writings of their Fellow-labourers for clearing of the Truth to themselves and others and sometimes to cite their testimony for gaining the greater credit to Truth with people for so doth this Apostle here who not only presseth the same Truth that Paul had prest but is not ashamed to a vow that he had perused Pauls Writings to those Hebrews as also all the rest of his Epistles wherein he had found that which did agree with his doctrine Even as our beloved brother Paul hath also written 9. Although the Apostle Paul hath not put his name to that Epistle to the Hebrews which is extant in the New Testament either because he was hatefull to the unconverted Jews or suspected by weak Converts who were too much addicted to the Levitical Law or because he was sufficiently known and of unquestioned authority with the stronger sort Yet this place of Scripture putteth it out of doubt that he is the Author thereof for it is clear that this Apostle writeth both his Epistles to the Twelve Tribes by comparing 1 Epist 1.1 and 2 Epist 1.1 with 1 Epist 2.12 and here he asserteth that Paul also had written to them which writing of Paul's can be no other than that Epistle to the Hebrews which is extant 1. Because the purpose in Paul's writing to which this Apostle here relateth is clearly held forth there in Heb. 10 35 36. 2. Because that which this Apostle speaketh in the following Verse concerning the difficulty of understanding some passages in Paul's writing doth especially agree to that Epistle And 3. because that writing of Paul's to the Hebrews whereof this Apostle here speaketh cannot be supposed to be lost except we would reflect both upon the providence of God and upon the fidelity of those to whom the Oracles of God were committed Rom. 3.2 whose faithfulnesse in that matter the Lord hath never challenged Even as our beloved brother Paul hath written unto you Vers 16. As also in all his Epistles speaking in them of these things in which are somethings hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction The Apostle having confirmed his doctrine from Pauls Epistle to the Hebrews taketh occasion to commend all the rest of his Epistles as confirming the same Truth and withall removeth a prejudice which hath been at that time rife against Pauls Writings as dark and obscure showing that there were only some few things in his Writings hard to be understood which none but unhumbled and wanton spirits would pervert and mistake as they would do much more of the Scripture to their own damnation Hence Learn 1. Although the frequent pressing of necessary Truths upon People be
A BRIEF EXPOSITION OF THE First and Second EPISTLES General of PETER BY ALEXANDER NISBET Minister at IRVVIN Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified EDINBVRGH Printed by Christopher Higgins in Harts-Close over against the Trone Church Anno Dom. 1658. To the READER CHRISTIAN READER GOD who is wonderfull in counsel and excellent in working and whose way is in the Sea and His path in great waters doth so in all Ages order the holy Dispensations of His Providence as however our eyes are soon daâ—led and our weak judgments soon confounded in studying thereof yet His holy Purposes concerning the advancement of His Kingdom and the good of His People are still effectual and carried-on In tempestuous and gloomy times He alloweth such as have fled to Him for refuge to believe that it is He who sitteth at the Helm in all Affairs who doth all things well and will make all things work together for good to them who love Him although they cannot distinctly perceive how it shall be so When He letteth-out deluges of Afflictions and other sharp trials upon His People It is but to drive them to His Mercy since other Messengers could not prevail to bring them up to abide and delight in Him that He may crush and take away fewel from those soul-destroying lusts which they would not moâ—tifieâ— and may famish all their idols that they may worship Him And though He do let loose many enemieâ— upon His Vineyard which threaten to consume all Yet not only will it he found in and that very enemies are but Instruments to execute His Purposes and to do only what His Hand and Counsel determined before to be done and that he both can and will in due time give meat out of such eaters and make the letting-loose of errors and troubles contribute to draw His People to love and imbrace the Truth more cordially and lay up their treasure where neither moth nor rust can corrupt nor theeves break through and steal But He can and doth also carry-on His Work in the hands of His own Servants amidst all these disadvantages and causeth His Wall to be built even in troublous times Herein the Lord hath given very ample proof of His magnified mercy toward His Church in this Island whom though He hath been and yet is exercising with such variety of distempers confusion and errors as if all the Locusts of the bottomlesse-pit were let loose upon us Yet we cannot but acknowledge his singular favour in that he not only continueth his Truth among us hiding us and it in the hollow of his hand and preserving a Ministry whom he is pleased to own in the discharge of their Calling But that he stirreth up and enableth so many according to the Talents they have received to lay forth themselves for propagating of Knowledge Truth and the power of Godliness in the present and succeeding Generations As the Lord hath given us an Orthodox CONFESSION OF FAITH and CATECHISM and a DIRECTORY FOR WORSHIP according to the pattern shewed in the Mount So we may say that no Age hath had greater helps for vindicating and clearing the Truths we professe and for helping Christians in the understanding of the Scriptures and directing them in the way of Piety And as some have taken pains to communicate the Labours of forreign A BRIEF EXPOSITION Of the first Epistle General of PETER The ARGUMENT ALthough this Apostle was in a very mean external condition before his calling Mat. 4 18. and wanted not his manifold failings thereafter Mat. 16.22 and 26.70 Gal. 2.14 Yet by the free grace of God he was honoured to be an eye-witness of Christs greatest glory on earth Mat. 17.1 and of his saddest sufferings Mat. 26.27 to convert many thousand souls Act. 2.41 to write this excellent Scripture and to die a Martir 2 Pet. 1.14 compared with Joh. 21.18 19. All which considerations of him may serve to commend to the Church the truths delivered by him The Epistle is directed to the Christian Jews of whom he had gotten a special charge Gal. 2.7 and of whose conversion he had been a prime instrument Act. 2.9 c. The special occasion of his writing to them as appears by the strain of his Doctrine was the rage of Persecution the prevailing of Error and some decay of grace and holiness among them together with the present opportunity of a sin Messenger to carry the Epistle 1 Pet. 5.12 who had a calling to interpret and publickly to explain the same to them 2 Cor. 1.19 His principal scope is to confirm Believers in the Truth to stir them up to constancy and chearfulness under their sufferings for it to grow in grace and to adorn their profession by a holy walking in their several relations as appears by comparing 1 Pet. 5.12 where he resumes his scope in this Epistle with 2 Pet. 3.1 where he expresseth his scope in both The principal parts of this Epistle are three In the first after the Preface Chap. 1. ver 1 2. the Apostle giveth such a description of the excellent spiritual condition of Believers as might provoke them to joy under their saddest sufferings and engage them to these duties of holiness which he presseth in the rest of the Epistle and this is to the 13. ver of the 1. chap. The second part containeth several exhortations with motives pressing the same to such duties of holiness as that most excellent state doth oblige all Christians unto whatsoever their relations or condition be in the world and this is to the 13. ver of the 2. chap. In the third part the Apostle presseth such duties of holiness as are suitable for Christians considered under their Civil Domestick or Church relations and especially such as belong to those who are in a condition of suffering for Christ and his Truth and this is to the 10. ver of the 5. chap. After which is the close of the whole Epistle CHAP. I. THe parts of this Chapter are two In the first after the Preface of the whole Epistle containing a description of the Pen-man of it and of the parties to whom it is directed ver 1 2. the Apostle incites suffering Christians to praise God by raising the song before them wherein he makes clear how excellent their spiritual estate was and holds forth what reasons they had from it of chearfulnesse and constancy under all their sufferings to wit 1. Their regeneration ver 3. 2. Their matchless inheritance ver 4. 3. The certainty of their perseverance ver 5. 4. The shortness and 5. the necessity of all their sufferings ver 6. 6. Their spiritual advantage by them to wit the tryall of their graces especially of their faith ver 7. 7. The happy effects of that faith which by tryals is discovered to be sound
ver 8 9. 8. The excellency of the Doctrine of Salvation for which they did suffer which is proven by the great pains and delight of the Prophets Apostles and Angels in the study thereof ver 10 11 12. In the second part are contained several exhortations to the study of holiness with motives pressing the same As 1. Seing they had those excellent priviledges formerly mentioned they should therefore study perseverance and growth in grace ver 13. 2. Considering that they were now made Children they should therefore study their Fathers obedience and not live as they had done formerly ver 14. 3. Seing their Calling was to be holy And 4. the holiness of God did oblige them to that study ver 15 16. 5. Since their Father was to be their Judge And 6. themselves were but strangers in the world Therefore they should live in fear of offending him v. 17. 7. Considering that they were bought from their former sinfull courses with a most excellent price ver 18 19. 8. That their Redeemer was from eternity designed for them and more clearly manifested in their time than formerly ver 20. 9. Seing the Father hath exalted Christ after his sufferings that Believers may be the more confident that Justice is fully satisfied for them ver 21. And 10. seing they had already made some good progress in mortification therefore they should study to grow especially in love to the Saints ver 22. 11. Considering that their spiritual original was so excellent ver 23. And lastly that their spiritual estate was not fading as the best things in nature are ver 24. but behoved to endure for ever as the Word which is the principle of it doth ver 25. Therefore they ought to live to their Fathers honour in the study of holiness Vers 1. Peter an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia IN this part of the Inscription the Pen-man of the Epistle doth first make himself known by that new name which Christ gave him Joh. 1.42 and by his Office common to him with other Apostles who had immediate Commission and extraordinary Assistance from the Son of God to preach the Gospel and to work Miracles for confirmation of the same and were not fixed as ordinary Ministers are to any particular Charge Mat. 10.1 and 28.19 Next he describeth the persons to whom this Epistle was first directed from their afflicted external condition to wit that they were banished from their own Country and wonted priviledges and scattered in many places of the world whereof some are here mentioned From the Apostles description of himself we may Learn 1. When the Ministers of Jesus Christ are entring upon any part of their publick Employment it is then especially necessary for them to have in their hearts the sensible consideration of what honour Christ hath put upon them what engagements to be faithful to Him what warrant they have from Him to go about their Employment and what an one He is from whom they have their Calling that so they may carry along in their hearts some holy fear of slighting the work of such a one as the Son of God to whom they must give an account Heb. 13.17 and may have much encouragement considering that their Commission is from Him who hath all fulness Col. 1.19 to furnish them and supply the peoples necessities for the Apostle entring upon this part of his employment to wit the writing of this Epistle hath had in heart the consideration of that new name wherewith Christ honoured him and whereby He would have him constantly mindful of his duty that he should be according to the signification of his name interpreted by Christ Joh. 1.42 steadfast as a Rock or Stone in his Masters service and likewise of his Commission from so honourable and glorious a Master as the anointed Saviour of Sinners while he writes Peter an Apostle of Jesus Christ 2. When the message of Christs Ministers is much slighted and opposed and their Calling much questioned it is necessary for them openly to avow and assert their Authority from Him that people perceiving Ministers not afraid to avow themselves and their Calling from Christ upon all hazards may be encouraged to imbrace and adhere to the Truths they deliver and having their minds raised above instruments the Truths delivered may have the greater weight with them for upon these grounds we may safely conceive the Apostle to prefix his name to this Epistle and to avow his Office even in a time of persecution Peter an Apostle of Jesus Christ. 3. There hath never been any supremacy over the rest of the Apostles conferred upon Peter neither did he ever assume any such thing to himself and consequently did never cast a copy to any Minister to usurp or affect any such thing over their fellow-labourers for if there had been any such thing of so great concernment as the Church of Rome makes it it cannot be thought but this Apostle would have found himself bound to assert it which if he had done any where it could not be expected in a fitter place than in the entry of his Writings where the Prophets and Apostles usually assert to themselves as much dignity as the Lord allows them And yet neither here nor in the following Epistle is there any such thing but at the most Peter an Apostle or Messenger of Jesus Christ From the first branch of the description of those to whom the Epistle is directed we may Learn 1. That exile and separation from outward comforts and priviledges may be the lot of the people who are dearest to the Lord of any on earth besides even those may be corrected and humbled for the abuse of their mercies Psa 89.30 and by their means in their exile and scattering the Lord minds to spread the seeds of saving knowledge among strangers to Him Micah 5.7 Zach. 10.9 for which and the like causes the Christian Hebrews to whom the Apostle writes were called here strangers scattered c. 2. Although the Lords afflicted people by reason of their ignorance and unbelief are very prone to conclude themselves forgotten and forsaken of him Isa 49.14 Yet those who under their affliction are humbling themselves for sin and cleaving to the Truth and way of God may be confident that the Lord not only takes notice of their sad condition and of all the places of their sufferings but that He will provide some subsistance for them there while He hath service for them and will also as iâ— needfull follow them through all those places and all their miseries with real testimonies of His love and respect whereof He giveth here a proof while by the hand of this Apostle He sendeth to those Christian Jews who though they were justly for their sins shut out of their own Land yet wanted not means of subsistance in all the places of their exile so sweet and seasonable a message as this Epistle directed to 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
incarnation of Christ and the clearer out-breaking of the light of the Gospel which reveals Him should think the Lord hath had a special respect to them and hath in a peculiar manner designed Christ for them and manifested Him to them that they may be more eminent in holiness and thankfulness to Him for to this end the Apostle speaks thus of Christ Manifested in these last times for you 5. Although experience hath proven that there was a considerable part of time to be after Christs incarnation yet all that is but the last time in regard it is to be much shorter than the time that was before and because after that time though there be a continual increase of knowledge and grace to be expected Ezek. 47.1 c. Yet there is no more change of that way of Worship and Ordinances which Christ setled before He left the world Mat. 28.18 19 20. for which cause among others the times after Christs incarnation are here called The last times Vers 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Having commended Christ the Redeemer he describeth those for whose sakes He was appointed and manifested to wit those who do by Faith flee to God thorow Him and that they may be the more encouraged so to do he leads them to consider the Father as one fully satisfied with the ransom paid for sinners by Jesus Christ seing after the payment of it He hath exalted and glorified Him for this very end That the Faith of sinners may safely and comfortably rest upon God as now pacified toward all that flee to Him thorow Christ Which purpose doth contain the ninth argument to the study of holiness That since the Father hath exalted and glorified our Cautioner in our nature for this very end that we may confidently draw near to Him as to our own reconciled God we ought therefore to live to the honour of the Father and the Son in the study of holiness Hence Learn 1. When ever the Ministers of Christ hold forth the ransom paid by Christ for sinners and the benefits purchased thereby to them they ought also to design and describe the persons who may appropriate the same to themselves and ought not to propose that which is peculiar to some Joh. 10.15 as common to all So shall the few that have right to apply the benefits of His Redemption be the more sure and comforted and others shall not be disappointed for so doth the Apostle here while having described Christ the Redeemer and set forth some of the benefits of His Redemption he comes next to describe what manner of persons they are who may comfort themselves in that Redemption purchased by Him even those who by Him do believe in God 2. Although our Faith may close with any one of the blessed Persons of the Trinity providing we do not divide in our thoughts the Divine Essence which is One in all the Three 1 Joh. 5.7 Yet God the Father considered as the fountain of the Deity to whom we come thorow the Second Person cloathed with our flesh being helped by the holy Spirit the Third Person is that full and most satisfying object with which saving Faith closeth when it acts most distinctly for such an object is here proposed with which the Faith of the Redeemed doth close to wit the whole Godhead in the Father apprehended as ours by the Son incarnate thorow the help of the Spirit as the next verse compared with this makes clear 3. There is no closing with God as ours but by the Mediatour Christ in whom God trysts with sinners who hath merited Gods favour to them the power to believe the same and actually works that Faith in them Who by Him do believe in God 4. Although Jesus Christ being the same God equal with the Father Philip. 2.6 did by His own proper vertue raise Himself from the dead Joh. 2.19 and 10.18 Yet to assure us of the Fathers full satisfaction with the price paid by our Cautioner and because the power of all the Three Persons is one and the actions ascribed to any of them in reference to the creatures are common to all His raising from the dead and exaltation is here as frequently elswhere in Scripture Eph. 1.20 Philip. 2.9 attributed to the Father who raised Him from the dead and gave Him glory 5. Gods justice is fully satisfied in the behalf of all that flee to Him through Jesus Christ because their Cautioner is liberate and glory is insured to all such their Head being already possessed in it for in testimony that His satisfaction for the Elect is accepted God hath raised Him from the dead and as a sure pledge that His Members shall be glorified He hath given Him glory that your faith and hope might be in God Vers 22. Seing ye have purified your souls in obeying the Truth through the Spirit unto unfeigned love of the Brethren see that ye love one another with a pure heart fervently The tenth motive to presse upon Believers the study of holiness is taken from the former progress they had made therein whence the Apostle infers an exhortation to that particular duty of holiness to wit love to the Saints The sum of both is That since by the power of Christ's Spirit enabling them to obey the Gospel they had gotten their heart-corruptions so far purged out as to attain unto some sincere affection unto the rest of the Lords People Therefore they should study to grow in grace particularly in love to the Saints and that they should labour to have such love to them as sloweth from a sincere desire of their good and by the effects of it doth prove it self to be such Hence Learn 1. The fairer beginnings and further progress any have already made in the way of holiness they should find themselves the more strongly obliged to hold on in that way lest they lose the fruit of their former pains 2 Joh. 8. and prove more dishonourable to God and offensive to others than if they had never entered or made such progress in that way 2 Pet. 2.22 for the Apostle here makes former progress in holiness a motive to further progress therein Seing you have purified your souls c. see that ye love c. 2. As all those whom the Lord hath savingly enlightened and renewed will discern in their souls many filthy and unclean roots besides any that have broken out so their great work should be to have their souls purged from those knowing that from the polluted fountain of the heart flows all the pollution of the life Mat. 15.19 and that except the heart be in some measure cleansed all the purity of the outside is loathsom to God Mat. 23.27 for the Apostle thus describeth the Regenerate that they have purified their souls 3. Although it be the alone work of God as the principal efficient cause
to cleanse and purifie the souls of His People both from the guilt and dominion of sin Ezek. 36.25 Yet His People who are meerly passive in the first infusion of grace Eph. 2.1 are thereafter made by Him active instruments in the carrying on of that work of mortification by employing Christs vertue for subduing and fighting in His strength against their corruptions as is imported in this Ye have purified your souls 4. The Lords mean of purging the souls of His People from the love and power of sin which is naturally in them is their obedience to His Truth which consists not only in their aiming at conformity to those precepts which enjoyn purity and holiness such as that is ver 15. but principally in their imbracing by Faith and use-making of the promises of the new Covenant wherein the Lord undertakes to work this purity Ezek. 36.25 26 27. This is the chief part of that obedience to the Truth which purifieth souls for saith the Apostle Ye have purified your souls in obeying the Truth 5. This obedience to the Truth which purifieth the souls of Believers cannot be attained unto by our own naturall strength or the use of the fittest means of grace without the special working of the Spirit of Jesus who cleareth to sinners the nature of that purity which is pleasing to God and powerfully worketh the same in them for so the Apostle affirms of those Believers that they had purified their souls in obeying the Truth through the Spirit 6. One special part of this work of purging the souls of Believers consists in the subduing of those filthy roots which are in their hearts contrary to that grace of love to the rest of the Lords People such as pride self-love and the like for this is here made their aim in purifying their souls that they might attain unto unfeigned love of the Brethren importing that their pains was much bent to purge out those evils which are contrary to that grace 7. Believers have need to be seriously pressed to exercise and grow in these graces and duties whereof they have already attained to some approven measure for upon those who had already purified their souls unto unfeigned love of the Brethren the Apostle presseth this See that ye love one another 8. It is not every sort of love to the Saints of God that evidenceth mortification and the indwelling of Christs Spirit but such only as is without dissimulation or hypocrisie which is unfeigned love such as flows from holy principles to wit respect to the Command of Christ and not from respect to our own credit or advantage only from desire of the true good of others and not from love to our selves which is Love out of a pure heart and such as breaks forth in real proofs and is continued toward others notwithstanding of provocations from them which is To love one another fervently Vers 23. Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever The eleventh motive whereby the Apostle presseth upon Believers the study of holiness especially that branch of it which he was last upon to wit Love to the Saints is taken from the excellency of their spiritual original the sum whereof is That since they had a new life and nature in their regeneration wrought in them not by so fading a cause of principle as that which is the instrument of producing their natural substance but by the Word of God which in the effects it hath upon the Regenerate liveth and abideth for ever Therefore the excellency of their new nature and permanency of their spiritual estate should move them to walk suitably unto it and particularly to live in love with the rest of their Fathers Children Hence Learn 1. Every true Believer in Jesus Christ is in some measure acquainted with a new and second birth which is that work of God with sinners whereby there is a new spiritual life and nature communicated to them Eph. 2.1 and they are brought through some pangs and straits arising from the sight of their own sinfulness and fear of deserved wrath Act. 2.37 out of their darkness and bondage which is natural to them and is resembled by the state of the child before the birth into a state of light and knowledge of God in Christ 2 Cor. 4.6 and freedom from the slavery of sin and subjection to wrath Rom. 8.2 and whereby also they are made in some measure to resemble their heavenly Father and are inclined to obey Him and to love Him and all His Children 1 Joh. 5.1 for this the Apostle makes a description of true Believers that they are born again 2. Our life and nature that we have by vertue of this second birth or regeneration is far more excellent than what we have by the first our natural estate is subject to corruption and will be shortly dissolved but our spiritual estate can never fade for though all have immortal souls that are not corruptible yet the natural life and state of all shall be dissolved and the eternal being of those who are unacquainted with Regeneration and a second birth will be but an eternal corruption or perishing which should make all long to be acquainted with Regeneration for to lead us to esteem the one above the other the Apostle commends the one above the other from the difference of their seeds Not of corruptible seed but of incorruptible 3. Although the Word separated from the working of the Spirit can do nothing to the regenerating of a sinner Joh. 3.5 yet the Word is the ordinary instrument of the Spirit who makes use of all the principal parts of it in that work of the Law to put the sinner in some straits of the second birth through fear of deserved wrath and of the Gospel to revive the soul and liberate it from those fears and of the Law again to direct the Regenerate how to walk suitably to their estate for the Apostle explains what that incorruptible seed is of which we are born again to wit The Word of God 4. Although there be no life either formally or by way of efficiency in the letters or sound of the words of Scripture and though that Word passeth with the speaking as any other words do Yet in regard of the effects which through the operation of the Spirit it hath upon sinners such as fear and terror upon the believing of the threatnings Act. 2.37 comfort under crosses and quickning for duties upon the believing of the promises Psal 119.50 It is as the Apostle here calleth it A Word that liveth and in regard of the execution of eternal wrath upon them that reject it and of the performance of those everlasting blessings which are promised in it to them that receive and obey it it is a Word that abideth for ever 5. They who do professe and esteem themselves to be of the number of those who are born again should by
the consideration of their second birth be strongly moved to the study of holiness for the honour of their Father and especially to live in love with the rest of their Fathers Children for the Apostle brings this as a further argument to the study of holiness and particularly to the study of that branch of it which he had pressed in the former words concerning mutual love amongst Professours that they were born again not of corruptible seed but of incorruptible by the Word of God c. Vers 24. For all flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 25. But the Word of the Lord endureth for ever And this is the Word which by the Gospel is preached unto you The last motive whereby the Apostle presseth upon Believers the study of holiness and constancy under sufferings is taken from a further commendation of the excellency of their spiritual estate which the Apostle sets out by comparing the same with the best estate of men naturally considered with all their ornaments wherein they use to glory which is according to the Scripture Isa 40.6 like unto withering grasse and fading flowers In the application of which comparison the Apostle insists upon his former commendation of the Word which is the seed whereby Believers are begotten from the perpetuity of it to wit in the effects thereof upon them which might easily lead them to judge of their state accordingly and applies this commendation of the Word to that Doctrine which was preached to them by himself or others of the Lords Servants All which doth strongly presse his scope that therefore they should live holily and suffer chearfully as became those who were in so excellent an estate Hence Learn 1. Although it be much in the thoughts and desires of natural men that they might have a perpetual enjoyment of this life and the comforts of it Psal 49.11 Yet themselves and all that they can glory in is frail and fading like the grasse and flowers of the grasse whereupon they should read their frailty and mortality and so be stirred up to provide for a better life and a more enduring substance than what they have here for all flesh is as grasse and all the glory of man as the flower of grasse 2. Though every common gift of God wherein men use to glory whether riches wisdom strength beauty or the like be fading as the grasse and flowers thereof Yet because mens credit or glory before the world is that wherein they use to glory most and of the perpetuating whereof they are most strongly desirous Psal 49.11 The Lord hath put a special fadingness and vanity upon that and will have it as easily blasted as any other thing wherein men glory for though the glory of man here spoken of may be taken largely as comprehending every thing for which men lift up themselves and wherein they use to glory as the word is used Mat. 4.8 Yet it seems especially to point out that honour and credit which men affect to have before the world in which signification it is used 2 Thess 2.6 the property whereof the Lord pronounceth to be fadingness or withering And all the glory of man as the flower of grasse 3. Though this be a plain Truth taught by daily experience and commonly acknowledged that our natural estate with all the ornaments thereof is frail and fading Yet it is not easie to make this Truth take due impression upon the hearts of men who are naturally unwilling to admit thoughts of a change Amos 6.2 Therefore the Spirit of God bears it in upon mens minds under the same similitude in very many places of Scripture Job 14.2 Psal 103.15 Isa 40.6 Jam. 1.10 and here by many expressions All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 4. The believing consideration of this frailty and fadingness of mens natural estate and earthly contentments should heighten in their hearts the esteem of that spiritual and better estate whereunto by receiving the Gospel they may be advanced and should be to them a powerful motive to the study of holiness which will abide when other things do fade 1 Joh. 3.9 and especially to the study of mutual love among themselves those earthly things for which usually they contend Gen. 13.8 and particularly their credit the love whereof is often the greatest occasion of strife among them Luk. 22.24 being so fading and uncertain for as a commendation of the state of the Regenerate or motive to the study of holiness and particularly of brotherly love is this here brought in All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away But the Word of the Lord endureth for ever 5. What ever can be spoken to the commendation of the Word serves also for the commendation of them who have by faith received it and are regenerated by it That which is the seed and principle of their spiritual being their charter and right to all their priviledges and inheritance being excellent and worthy their state must needs be such likewise for it is clear the Apostles purpose here is to commend the state of the Regenerate as far more excellent than the best natural state and this he esteems to be sufficiently done by commending the Word from the perpetuity of it in opposition to the frail state of men naturally considered All flesh is grasse c. But the Word of the Lord endureth for ever 6. They who have received a new spiritual life and so are entered in a new state by their receiving of the Word ought to fix in their hearts by frequent meditations the perpetuity of that Word in the accomplishment of the good things promised therein which shall endure to them for all eternity that so they may the better see and be the more affected with their own blessedness for the Apostle having commended the Word from this property of it before repeats it here again The Word of the Lord endureth for ever 7. As Christs own worth and excellency is best seen when He is compared with other things which may seem to have worth in them Cant. 2.3 So the worth of our spiritual estate is best seen and most esteemed of by us when we compare it with the frailty and fectlesness of the best state on Earth beside for to heighten Believers esteem of the one he compares it with the other All flesh is grasse c. but the Word of the Lord and consequently their state who are begotten again by the Word endureth for ever 8. What ever good esteem the Lord's People have of the Word of God in general they ought to have the same or the particular Messages that are brought to them from or according to that Word by the Lord's Servants who are sent unto them
ought to have the written Word so richly dwelling in them that they may be able to confirm every Truth they deliver from that Word and the Lord's People ought to be so well acquainted with the same that though Ministers do not spend time to cite particularly every Chapter and Verse where every passage they bring forth is to be found they may notwithstanding upon the hearing of it faithfully and for the substance repeated to them acknowledge and receive the same for the Lord's mind for even the Apostle here as frequently elswhere doth confirm his Doctrine by Scripture and yet supponing those to whom he writes well acquainted at least with the letter thereof he doth not condescend upon the particular place judging it sufficient to say Wherefore it is contained in the Scripture Behold I lay c. 2. True Faith can have solid footing no where but upon the written Word of God nor should any of the Lord's People be satisfied with the most pleasant notions about Christ Jesus till they see them grounded upon and drawn from that Word therfore the Apostle having in the former words commended Christ as the object of saving Faith doth here repeat again the same commendation of Him from the Old Testament that so Faith might rest safely upon Him as such a one Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone c. 3. Jesus Christ and He alone is that to the Church and to every soul that flees to Him which the chief corner stone whether the lowest or the highest is to the building He is the stone first laid in regard He was and behoved to be actually exercising His Mediatory Office before any sinner could attain to union or communion with God Col. 1.18 He is the stone laid lower than any of the rest in His humiliation Psal 22.6 He bears the weight of the whole Church and of every believing soul Heb. 1.3 He is more curiously wrought than any of the rest of the stones of the building as the chief corner-stone useth to be and engraven by the art of His Father adorning Him with all perfections suitable for the necessities of poor sinners Zech. 3.9 He is the bond whereby most differing Nations such as Jews and Gentiles are united in one building Eph. 2.16 as the foundation corner-stone knits the two side-walls of the building together He is the perfection of the whole in whom the building and every lively stone thereof is compleat Col. 2.10 as the highest corner-stone and as that also He is the glory and ornament of all the building Isa 22.24 In all which He is resembled by that whereby the Spirit of the Lord here sets Him forth to our capacity The chief corner-stone 4. We have this great blessing Christ for the chief corner-stone of this spiritual building with the Father's great good will who hath laid Him first In His eternal Counsel or Decree as the word used by Isaiah chap. 28.16 and here translated to lay doth signifie Psal 2.2 Secondly In His actual exhibition of Him to the Church as Mediatour first in the promise of Him Gen. 3.5 and next visibly in our flesh for so this word is also used to signifie the publishing or execution of things formerly decreed 2 Chron. 9.23 Prov. 3.19 And thirdly in His exalting of Him when He had perfected the work of Redemption so much of it as concerned Him to do in the state of his humiliation for so this same word used Psal 8.2 is translated Mat. 21.16 to perfect a work In all which respects the Father layes Christ the foundation or chief corner-stone in the Church and calls all to behold what pleasure He hath in so doing Behold I lay in Sion a chief corner-stone 5. The Father's condescendency to give His own blessed Son for the above-mentioned uses to His Church and Believers in Him which this similitude here made use of holds forth is worthy of our most serious consideration and Christ this chief corner-stone is much to be admired as differing from all other corner-stones He being one stone who is both the lowest and highest of the building Philip. 2.6 7. who hath immediate connexion with the least stone or meanest Believer as well as with the greatest or most eminent whether Prophets Apostles or even the virgin Mary Joh. 17.20 21. who communicates an influence of life and growth to every stone laid upon Him Eph. 2.21 and who never suffers any that are built upon Him to fall totally and finally off Him Joh. 10.28 In all which respects we are here called to admire Jesus Christ and to give our most serious attention and consideration to the Father in giving Him by this word which serves both to draw attention and admiration Behold I lay in Sion a chief corner-stone c. 6. Though Christ be God's gift to the whole Church made up of Jews and Gentiles Eph. 2.14 which often hath the name of Sion in Scripture Obad. 17. Yet with a special reference to the Church of the Jews who first had that name He is said to be laid in Sion being first preached publickly and held forth in Promises Sacrifices and Types to them Psal 147.19 20. being come of them according to the flesh Rom. 9.5 and first offered to them after His incarnation Matth. 10.5 6. from whom the news of Him is come to the rest of the world Mica 4.2 and by whom Christ shall yet have a great part of His publick glory in the world Hos 3.5 Rom. 11.12 15. All which should make us pity their present case and pray for their conversion for with a special eye to them is this spoken Behold I lay in Sion a chief corner-stone c. 7. Christ's fitness for this great work of our Redemption evidenced by the Father's choosing of Him for it from among all others as the word elect signifies and by His high esteem of Him as our Mediator should strongly draw the hearts of sinners in to Him and move them to dwell much upon the thoughts of His worth and of the Father's esteem of Him as He is the receiver of all that come to God through Him for the Apostle having commended Christ before from these two Epithits that He is chosen of God and precious as motives to draw sinners in to Him repeateth them here again as delighting to write and think of so sweet a subject as Christ Elect precious 8. That which builds sinners upon Christ this chief corner-stone is that grace of believing which according to the signification of the word in the Hebrew whence the Apostle translateth this Text is the fixedness or stayedness as this same word is translated Exod. 17.12 of the soul in the expectation of salvation through Christ offered in the Gospel and whereby the soul is fed and nourished upon Him as its necessary food which is also in the signification of the word in that Language for the Apostle instead of insisting further upon the
and cursed estate Eph. 2.3 Yet there may be amongst them much difference of disposition some of them being of a more bountiful and liberal temper as the word here rendered good may signifie Mat. 20.15 and lesse rigid in exacting all that in strict justice they might as the word translated gentle doth import others of them more perverse and harder to have dealing with according to the signification of this word froward which difference doth mainly flow from the Lord 's various dispensation of the gifts of nature and his common influences for improving the same according to His Soveraign pleasure for here among wicked and heathen Masters there are some good and equitable or moderate to wit in comparison of some others of them and there are others who are more perverse or froward 8. The wickednesse of those to whom in God's providence Christians are tied by any relation doth not exempt them from making conscience of the duties of that relation toward those to whom they are tied the ground of our duty not being the qualification of the person to whom we owe it but the Command of God obliging us to it Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Vers 19. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God From this to the end of the Chapter the Apostle bringeth many arguments to presse upon Christian Servants dutifulness to their Pagan-Masters and patient suffering of injuries from them in following their duty to Christ The first is That if they did out of respect to Christ's command and glory hold on in their duty notwithstanding of hardest sufferings He should graciously reward their so doing as acceptable service to Him ver 19. The second is That it would be a great disgrace for Christians to deserve by their miscarriage hard usage from Heathens but if they were faithful in their duty and patient under sufferings for it they might be sure of God's approbation ver 20. Hence Learn 1. Although neither our doing nor our suffering can merit any thing at God's hand it being wholly His grace as the first expression ver 19. may be rendered from the Original that enables us for both Philip. 1.29 Yet when His grace hath in some measure enabled us for both He is pleased to esteem thereof as if it were worthy of thanks from Him and graciously to reward it with a further increase of grace and ability to do and suffer Mat. 25.19 with begun peace and consolation in the heart under sufferings for duty to Him 2 Cor. 1.5 as earnest of the full reward which His grace is to bestow at last Rev. 3.4 5. which ought to be a sufficient encouragement to the Godly in their duty against all their sufferings from men for which end it is held forth here for This is thank-worthy or as the Original may be rendered this is grace 2. God doth not so much respect the sufferings of Professors even for Truth and Duty seing Hypocrites may attain thereunto 1 Cor. 13.3 as He looks unto the principle and manner of their sufferings whether they suffer because of their former engagements by profession or otherwise and because they desire to carry a name and esteem of religious persons to the end with them or whether they suffer out of conscience toward God that is in obedience to Him who commands them to choose affliction rather than sin and from a desire to please and honour Him by bearing Testimony to His Truth by suffering for this suffering and this only is reckoned thank-worthy if a man for conscience toward God endure grief suffering wrongfully 3. Although the Lord sometimes keeps heavinesse and grief off the spirits of his People under such sufferings as are very heavie and grievous in themselves Act. 16.25 Yet at other times He sees it sitting not only to exercise them with hard and unjust sufferings from men but likewise with many sad weights upon their spirits under these sufferings arising partly from the sight of God's dishonour by their enemies Psal 42.3 and partly from the fear of their own miscarriage under their trials Joh. 14.1 together with their mis-belief of the Promise of their through-bearing and out-gate Psal 116.11 both which exercises together are sometimes necessary for the Godly that they may be compleatly denied to their own strength and courage and may be taught to depend on God for their through-bearing 2 Cor. 1.8 9. and therefore both exercises ought to be patiently submitted unto by them in so far as they are for their trial and advantage even as they would expect a reward from God for this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 4. Although it be the mark of Hypocrites to do all duties of Religion for respect to their own credit and glory before men Mat. 23.5 Yet the Lord allows His own People to have so much respect to their own credit especially before the profane as may provoke them to a tender and holy walking and to eschew every thing that may disgrace them and their holy Profession for this is here made an argument to duty and patient suffering of wrongs that if they neglected duty and so were put to suffer for their miscarriage That would be no glory but rather a disgrace to them and their Profession for what glory is it if when ye be buffetted for your faults ye shall take it patiently 5. As it hath pleased the Lord for the good of humane society to leave in the minds even of Heathens some knowledge of what is contrary to His will Rom. 2.14 15. and some inclination to punish the same Act. 28.4 So it is a very great disgrace to Christian Religion when Heathens or such as are like Heathens void of the saving knowledge of God in Christ may find Christians in those sins which their light leads them to punish especially when Christians make their liberty by Christ a pretence and cloak to cover those sins for it is here imported by the Apostle that Heathen Masters did not only know some what of their Servants duty but also would justly punish them for neglect of it and that if Christian Servants did by their miscarriage deserve sufferings from such Masters as they were in hazard to do by abusing their christian liberty this would prove a great disgrace to them and to the Profession of Christianity for what glory is it if when ye be buffetted for your faults ye shall take it patiently 6. Although patience under deserved stroaks from men be in it self commendable and will prove persons to be accepted with God when they accept the punishment of their iniquity and flie to Christ
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
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
fear sufferings from them nor to joyn with them in their evil wayes to eschew the same Hence Learn 1. Trouble and persecution cannot arise in the Church when wicked men please to plot it or set a time to the beginning of it were their power policy and malice never so great but only when that fit and prefixed opportunity as the word here signifieth is come which hath been condescended upon in the eternal councel of God who hath also determined how long the troubles of the Church shall continue Hab. 2.3 and at what period of time they shall end Psal 10â— 13 The consideration whereof should quiet and comfort the hearts of the Godly under their sufferings for it is here held forth as a ground of chearfull submission to a suffering lot that the time prefixed and fittest for that businesse as the word signifieth â—s come 2. The Church is the House of God whereof himself is both the Builder Psal 147.2 and the Foundation and chief corner-stone Isa 28.16 wherein he delighteth to dwell Psal 132.14 and which he will therefore protect and defend Zech. 2.5 wherein there should be every thing belonging to a well-ordered family 1 Tim. 3.15 especially holinesse in the members thereof Psal 93.5 for so the Church is here called The House of God 3. As the Lord is pleased sometimes to begin his judgments at the sins of men without the Church that thereby his own may take warning Zeph. 3.6 7. So he seeth it fitting at some other times to take another method and to begin at his own Church with sore corrections while his enemies who must drink the dregs of that cup whereof his own tast but a little Psal 75.8 Jer. 25.29 and 17.18 are spared that he may make use of them as a rod wherewith to scourge his Children Isa 10.5.12 that he may prove himself impartially just in correcting the sins of his own which are oftentimes more dishonourable to him than the sins of others Amos 3.2 for which and the like causes it is that judgment must begin at the House of God 4. Although there be no vindictive wrath in any of the troubles and sufferings of the Godly since Christ hath born that to the full Rom. 5.9 and so all his paths toward his own and consequently even persecution it self must be mercy and truth Psal 25.10 Yet those calamities wherewith the Lord exerciseth his visible Church may be called judgments not only because they are properly such to many wicked and profane with whom God dealeth by these calamities as a just Judge punishing unpardoned iâ—â—â—ities and because that same calamity which â—s a merciful trial to the Godly will be turned in a judgment to their persecutors as the Apostle importeth in the latter part of this Verse but also because even persecution it self and suffering for Christ and his Truth in reference to the Godly as they are alwayes acts of the Lord's love to them Heb. 12.6 So they may be also acts of his holy justice correcting and humbling them for those iniquities which he hath pardoned Psal 99.8 so that those same sufferings which the Godly endure for Christ and his Truth may be to them also fatherly chastisements for their faults which in Scripture are called judgments even upon the Godly Psal 119.75 for here the Apostle speaking of the trials and sufferings of the Godly saith Judgment must begin at the House of God 5. The trials and hard exercises of the Church are certain forerunners of a wofull end abiding the instruments thereof when the Lord hath done his work by them the consideration whereof should keep the Lord's People from fainting under their sufferings from wicked men and from inclining to joyn with them in their evil wayes for present case for if judgment first begin at us what shall the end be of them that obey not the Gospel 6. As the end of all wicked men even of these who have not heard the Gospel shall be everlasting destruction because they have not made use of those natural impressions of God and his Will that are left in them Psal 9.17 So the judgment abiding those who have heard the Gospel and would not suffer themselves to be perswaded to imbrace the blessed offers made therein nor give up themselves to Christ's obedience which is the description the Apostle giveth of those whom he here threatneth supposing them to have been hearers of the Gospel shall be so terrible as no words can expresse Therefore the Apostle useth this question which none can answer What shall the end be of them that obey not the Gospel Vers 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Here the Apostle cleareth his former argument to this purpose That if even justified persons and holy walkers had such a hard lot in the world that they could not but with great difficulty and through many fiery tryals win to the Kingdom of Heaven Those who did cast off all Religion and gave themselves up to all wickednesse might expect in the day of God's reckoning with them to find no place to shelter themselves from his everlasting wrath and therefore there was no reason why the Godly should fear them or joyn with them in their evil wayes to shun sufferings from them seing their end should be so terrible Hence Learn 1. Although the salvation of all that flie to Christ and take themselves to the study of holinesse be most sure in regard of Christ's undertaking to cause them persevere till they come to it Joh. 10.28 and the way to that salvation be in it self sweet Prov. 3.17 and in regard of Christ's large allowance of strength and comfort easie to the renewed man Mat. 11.30 Yet considering the many fiery trials that are in the way and the Believers own weaknesse it is no easie matter for them to win through to the possession thereof The consideration of which difficulty should be so far from discouraging them in the way that it should provoke them to put on much resolution to hold on that way in Christs strength notwithstanding all difficulties for not the possibility of the Elects losing salvation but the difficulty of attaining it by reason of many trials and their own weaknesse is imported in this expression as a motive to constancy If the righteous scarcely be saved c. 2. While the Lord's People are suffering and wicked persons prospering they should put their hearts frequently to consider how wofull and unspeakably terrible the end of these wicked enemies must be when they shall be forced to appear before their Judge and shall find no place to shelter them from his fierce wrath which shall pursue them to Hell and torment them there for ever that by such thoughts the suffering-Children of God may be moved neither to envie them for their present prosperity nor incline to joyn with them in their sinful courses for eschewing trouble from them Psal 37.1 2 c. and
one of them to another that they should study humility which he urgeth by several arguments ver 5 6. that they should trust God with their thorow-bearing in these duties ver 7. and prepare themselves for the battel against Satan their cruel and restlesse adversary ver 8. by faith opposing all his temptations notwithstanding of afflictions in that way considering that all the rest of the Saints were their fellow-souldiers in this warfare ver 9. The third part containeth the close of the whole Epistle wherein the Apostle prayeth for their perseverance and perfection ver 10. praiseth in confidence of hearing ver 11. commendeth the bearer of the Epistle and the Epistle it self ver 12. delivereth commendation to them from other Saints ver 13. exhorteth them to mutual expressions of love and wisheth unto them all true happinesse ver 14. Vers 1. The Elders which are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle being to prâ—sse the duty of the Church-Officers he doth in the first place insinuate himself upon them by drawing several reasons from his own person to make his following exhortations have the more weight with them The first is That he who was so earnest with them had the same Office with them to the duties whereof he did excite them The second is That he had been an eye-witnesse of Christ's suff rings for the Church which did oblige him and all Christs Servants to faithfulnesse The third is That he did by faith share with them and other Believers of the right unto and first-fruits of that blessednesse which Christ had purchased and will in due time manifest to his Redeemed Ones All which considerations might move them to take an up-stirring message well off his hand Hence Learn 1. Even in the midst of persecution and while the Lord's People are in exile and under the power of enemies to the Truth the Lord can keep up a standing Ministery and his Ordinances among them in despight of Satan and all his instruments for the Apostle writing to the dispersed and persecuted Christian Jews supposeth them to have Officers and those Officers to have opportunity of going about their duty while he thus exhorts them to it The Elders which are among you I exhort c. 2. Even those whose calling it is to stir up others to their duty and in whom there is no such remarkable defect in the discharge of their duty as deserveth any publick notice to be taken of it have notwithstanding great need to be very earnestly stirred up to greater diligence and progresse in their duty than what they have already attained there being in the best even of Christ's Ministers a strong party drawing them back from their duty Mat. 26.41 and at their best much short-coming in what they might attain unto Philip. 3.12 13. for here the Spirit of the Lord whose love maketh him publish the faults of his dearest Servants when it is necessary Rev. 2.4 Although he see it not meet before the Church in this Epistle to reprove the Officers for any failing Yet doth he by his Apostle very earnestly stir them up to their duty The Elders which are among you I exhort c. 3. The duties of Ministers and other Office-bearers of the Church ought to be pressed upon them in the hearing of the People that so those Officers may be the more engaged to their duty and the People the more able to discern betwixt those of them that are conscionable in the discharge of their duty and others that are not Therefore the Apostle doth not satisfie himself to write to the Church-Officers concerning their duty in any private Letter directed to themselves alone but doth insist upon their duty in this publick Letter directed to the whole Church and while he beginneth to deal with the Officers he directeth his speech to the People The Elders which are among you I exhort c. 4. Those that bear Office in the House of God ought to be such as are come to some maturity of age and such as are of some considerable standing in the profession of Christianity See 1 Tim. 3.6 and especially such as for their wisdom experience and gravity may deserve that reverence and respect which is suitable for the aged for this stile of Presbyters or Elders here given to the Officers of the Church may be safely conceived both to point at their age and their qualifications suitable to the aged The Elders that are among you 5. Christ's Ministers have not only the charge of his Flock but also of their Fellow-labourers with whom they have society or correspondence in the Work of the Lord and so are bound to stir up and encourage one another in their duty for thâ—â— Apostle doth not only presse the duty of the People bâ— also of their Church-officers and while he doth it represents himself as a Fellow-presbyter or Colleague with other ordinary Ministers The Elders which are among you I exhort who am also an Elder 6. No Minister of Jesus Christ ought to affect or usurp any superiority over other Ministers considering how much Christ was displeased with it in his own Disciples Mat. 20.25 26. And that this great Apostle from whom the Antichristian Church pretendeth her warrant for Prelacy among Ministers while he speaketh to other Church-officers holdeth forth himself only as their equall Who am also an Elder 7. As the Ministers of Christ ought to take well with exhortation to their duty even from the people under their charge who though they have no jurisdiction over their Officers to call them to a judicial accompt or inflict censures upon them for their faults which doth belong to their Fellow-presbyters 1 Cor. 14.32 Yet they have good warrant to warn them of their duty and incite them to it with due reverence and modesty suitable to their station Col. 4.17 So should they receive counsel and warning especially from their Fellow-labourers who ought to have more courage and skill than ordinarily the people have to point out the duty of Church-officers and ought to be looked upon by other Officers who hear them point out their duty as having a calling from God through vertue of their Office so to do for the Apostle speaking to the Officers of the Church makes this an argument to prevail with them that he who brought this message was also an Elder 8. It is no easie thing for one of Christ's Ministers to prevail with others of that same sacred Calling by counsel and exhortation every one of them being apt to lift up themselves above another Luke 22.24 and at the apprehension of that frame of spirit in their Fellow-labourers to have their passions stirred against them Mat. 20.24 The consideration whereof should move every Minister to much humility and loving-earnestnesse in dealing with their Fellow-labourers for the Apostle doth here use many insinuations upon
the Church-guides as arguments to bear-in his following exhortations upon them thereby importing some difficulty of prevailing with them and is very humbly earnest with them thereby casting a copie to one Minister how to deal with another as is imported in the signification of these words The Elders which are among you I exhort who am also an Elder 9. It pleased our Redeemer to suffer before witnesses both in his agony in the Garden Mat. 26.37 and upon the Crosse Mat. 27.39 and likewise to imploy some of these Witnesses to preach Him crucified to the Church thereby condescending to beget the greater certainty in the hearts of Believers that God's justice is satisfied for them Act. 5.30 31. to give us the more lively description of his sufferings Act. 3.15 and to let us know that he hath born shame for us as a part of the punishment due to our sins Heb. 12.2 for which and the like causes the Apostle calleth himself here A Witnesse of the sufferings of Christ 10. However these whom the Lord makes most instrumental to gain others to himself may expect a special reward from him Dan. 12.3 Yet everlasting blessednesse or glory is not a thing proper to them alone but is the common portion of all faithful Ministers and Believers in Jesus Christ for the Apostle only calleth himself a partaker or as the word signifieth a sharer together with others to wit the flock of Christ to whom his speech is directed and their Officers whose duty he presseth of the glory that shall be revealed 11. Although the Saints in this mortal state could not well endure the least glimpse of glory much lesse partake of it as they shall do afterward Mark 9.6 Yet even while they are in the midst of much outward misery and in the expectation of more they have a right and may attain unto some real participation of glory while they are by faith united with Christ the Lord of glory Col. 1.27 and do sometimes tast of the first fruits of that whereupon glorified spirits do live Rev. 2.17 for the Apostle a persecuted man and looking for martyrdom 2 Pet. 1.14 calleth himself a partaker or sharer with other Believers of the glory that shall be revealed 12. Although Christ's Ministers should detest the seeking of their own glory before the world as they desire to resemble their Master Joh. 8.50 and the best of his Servants 1 Thess 2.6 Yet may they humbly assert any special honour that Christ hath put upon them when it is manifest that their so doing may tend to his glory and the advantage of the message they carry for that the Apostle may make way for the receiving of the message which he hath to the Church-guides he doth commend himself from the honour Christ had put upon him to be a personal witnesse of his sufferings and a partaker of the glory to be revealed 13. The greater certainty of the Truth and comfort by it appear to be in them that deliver it and the more charity they may expresse concerning the good estate of those to whom they do deliver it the better acceptance and successe of their message may they expect for the Apostle that his message might be the better taken representeth himself as one to whom the truth of the Gospel was most certain he being a witnesse of the sufferings of Christ as one that had much courage and comfort in adhering to it and much charity toward those with whom he dealeth as being a co-partner with them of the glory to be revealed Vers 2. Feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind 3. Neither as being lords over Gods heritage but being ensamples to the flock The Apostle having insinuated himself in the former Verse upon the Officers of the Church that so his counsel here might have the better acceptance with them he doth in the next place branch out particularly their duty exhorting them to feed the Lord's People with his Truth and rule them by his Discipline both which are in the signification of the first word and that these might be the better done he presseth them to take diligent inspection of the manners and several conditions of the people which duties he beareth-in by an argument taken from the relation that the People of their charge had to the Lord as being his Flock and withall pointeth out the right manner of going about these duties in six several directions one whereof is still negative disswading from some evil incident to men of that calling and another positive perswading to the study of some necessary qualification requisit in such to wit first That they should not go about their duty as if they were forced unto it But secondly from an inward inclination to serve their Master and profit his People Thirdly not from so base an end as their outward gain But fourthly from a heart fitted by Jesu-Christ for their duty Fifthly that they should not affect any dominion over the Lord's People But sixthly in their whole carriage cast them a copie of holy and humble walking Hence Learn 1. Every Minister of Christ ought both to be able to feed his People with his saving Truth Jer. 3.15 rightly divided and applied 2 Tim. 2.15 to every one of them according to their several conditions Mat. 24.45 which is no lesse necessary for cherishing and encreasing their spiritual life than their ordinary food in season is for their bodi s Job 23.12 And likewise they ought to have wisdom authority and equity for ruling of the Lord's People by the right exercise of discipline and application of censures for both feeding and ruling is exprest by one word in both the original languages to signifie that they are joyntly requisite in every Minister whose duty here is mainly held forth Feed the Flock c. 2. It is not enough for the Ministers of Christ to hold forth sound and saving Truths to his People in their doctrine and to rule them by the application of censures and discipline unlesse they also take diligent inspection of their manners and of their several conditions and necessities by frequent conversing with and visiting of them as this other word holding forth their duty signifieth without which they can neither apply the Truth nor censures to the People as they ought for this is the second principal part of Church-officers duty especially Ministers toward the Flock of God taking the oversight thereof 3. It should provoke Ministers to fidelity and diligence in their Calling to consider that the People of their Charge are the Flock of God who therefore will provide for them Isa 40.11 and will be very terrible to them that have the charge of them in case they slight or wrong them Ezek. 34.2 10. c. for to move the Church-officers to faithfulnesse and painfulnesse in their duty the Apostle thus designeth the People of their
them than if he were as solicitous for their wel-being as they can be for themselves the consideration whereof should liberate their hearts of their distrustful cares for this is here asserted as a reason inforcing the fourth direction He careth for you 9. While the Lord's People take upon themselves the weight of their matters and have their hearts distracted with cares about their thorow-bearing in and the event of their duties they do not then believe the fatherly providence of God watching over them for their good the faith whereof could not but banish their anxieties as is imported in the connexion of this reason with the direction Casting all your care upon him for he careth for you Vers 8. Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour The fifth direction is That Christians should prepare themselves for the spiritual warfare against their great enemy Satan And for this end he sheweth what frame of spirit and carriage becometh a Souldier of Christ in two directions preparatory to this warfare The one is That they should meddle sparingly with the delights of this present life The other is That they should still be upon their watch lest they be surprised by their spiritual enemies and to move them hereunto he describeth their prime enemy Satan from his great enimity unwearied activity and insatiable cruelty as so many arguments to sobriety and vigilancy Hence Learn 1. They that are most conscionable in their duty and have come nearest to the right manner of going about it have reason to make them for the hottest battel and forest assaults from Satan to hinder or discourage them therein for the Apostle having directed the Flock of Christ in the former words to their several duties and to the right manner of going about them with humility and confidence doth here exhort them to prepare for a battel in that way and for this end thus instructeth them for it Be sober be vigilant because your adversary c. 2. Every one that would be a good Souldier in this holy War against Satan must labour for a sober frame of spirit whereby Christians esteem meanly of their own abilities Rom. 12.3 they keep down the kything of their passions against those that injure them Act. 26.25 and meddle sparingly even with lawful delights the excesse whereof becomes fewel to Satan's temptations and overchargeth the heart so as it cannot foresee and guard against hazard from him Luk. 21.34 for this is the first preparatory direction given to Souldiers in this spiritual warfare Be sober 3. Holy watchfulnesse whereby a Christian forecasteth hazards and guardeth against them is also required in a Christian Warriour without which he cannot but be surprised and made a slave to his adversary the Devil for to prepare Believers for this battel the Apostle gives this second direction Be vigilant 4. Satan is such an enemy as in opposing the Lord's People pleadeth Law and Equity upon his side and by Law would carry his point against all that are come of Adam were it not Christ hath freed Law-breakers who believe in him from the curse of the Law Gal. 3.13 for this stile of Satan's Your adversary imports an adversary in some suit of Law 5. Of all the enemies of the People of God whereof they have many both within 1 Pet. 2.11 and without Psal 3.1 Satan is the chief acting in and by all the rest and far exceeding them all in power and policy and therefore to be especially watched against and opposed for he is here called That adversary the Devil 6. Satan watcheth all possible advantages of prevailing against the Children of the Lord by his temptations compassing them round about that he may espy where they are weakest or least afraid of hazard that there he may assault them for he is an adversary that goeth about 7. There is no outwearying of Satan in this warfare by never so much opposition or frequent disappointments he is still in action against the Lord's People which should provoke them to constant watchfulnesse and imployment of Jesus Christ for strength against him for his constant activity is here set forth by a word in the present time as a motive to sobriety and vigilancy Your adversary goeth about 8. Satan is a very powerful enemy and a terrible and so cruel that no lesse than the utter destruction of souls can satisfie him for he is here described by the similitude of one of the most powerful terrible and cruelest of beasts A roaring Lion seeking whom he may devour 9. All the activity power terror and cruelty of the Devil should be so far from discouraging the Lord's People in the battel against him that the consideration thereof should animate and hearten them to the same considering that he is an enemy spoiled by Jesus Christ Col. 2.15 that there is more power to be imployed for Believers than is against them 2 King 6.16 and that victory over Satan is sure and near to all Beleivers Rom. 16.20 for as an argument to sobriety vigilancy and the exercise of other graces and duties formerly pressed upon Believers their adversary is thus described he goeth about like a roaring Lion seeking whom be may devour Vers 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world Here is the sixth and last direction wherein the Apostle presseth the great duty of spiritual Warriours to wit resistance of their great enemy Satan and withall holds forth the right way of maintaining that holy warfare against him which is by constant adhering to the truths of the Gospel and resting by faith upon the promises thereof notwithstanding of all afflictions in that way to which the Apostle giveth this encouragement That they had all the rest of the Lord's People in the world for their fellow-souldiers each of them filling up their own measure of hardship in this battel Hence Learn 1. Although the power and policy of our spiritual adversary be exceeding great as was shown from the former verse yet none of Christ's Souldiers must think of flying from him or yeelding to him in the least But must make them for a stout and peremptory resistance of him in all his temptations considering that the more place be yeelded unto him he tyrannizeth the more Mat. 12.49 c. and the more stoutly he be opposed the more ground he loseth Jam. 4.7 for this is the order which Christ's Souldiers have received from their General Jesus Christ concerning Satan and his temptations Whom resist c. 2. The principal mean whereby Believers beat back Satan and his temptations is their constant adhering to the truth of the Gospel whatever they may suffer for their so doing and their maintaining of their interest in Christ and the promises both which are comprehended in this direction holding forth the right manner of opposing Satan Whom resist stedfast in the faith 3.
In the next he commendeth the Epistle it self 1. from the shortnesse of it and 2. from the sweet scope thereof which was to stir them up to their duty and to bear witnesse to the Doctrine of God's Free-grace whereunto they did adhere Hence Learn 1. Though saving Truth should be heartily embraced who ever they be that carry it Philip. 1.15 18. Yet it contributes for the better acceptance thereof that those who deliver it deserve and have a good esteem amongst those to whom it is delivered and be looked upon by them as having a special respect to their good for to make thiâ— Epistle the more acceptable to those to whom it was firsâ— directed the Apostle commendeth him that carried it and was to open it up unto them as one faithfull in his Office and loving toward them By Silvanus a faithfâ—ll Brother unto you 2. It becomes those who are of longer standing and more eminent gifts in the Ministery to be so far from undervaluing or slighting those who are of shorter standing and meaner gifts that they ought to gain to them all the respect and esteem they can among the Lord's people for the Message-sake which they carry for this Apostle being among the first of those that Christ called immediately to the service of the Gospel and eminently honoured by him to be a Pen-man of Scripture doth here commend Silvanus of whom there was no mention in Christ's dayes and who was only an ordinary Minister called to expound the written Word as if he had been in all respects his equal By Silvanus a faithful Brother 3. It is the great commendation of a Minister of Christ that he be faithful in his Master's service by improving his talents whether moe or fewer for His glory Mat. 25.21 23. and that he have a brotherly affection toward his fellow-labourers expressing the same by working to their hands in the work of the Gospel Col. 4.11 and to the people by a humble and affectionate care of their good as if they were his brethren Philip. 4.1 for this is the commendation of Silvanus A faithful Brother to you 4. It is neither safe to withhold our testimony concerning the fidelity of others when we have grounds for charity that they do deserve it nor to be positive and superlative in commending of any as if we were infallibly perswaded of their faithfulnesse for the Apostle giveth this commendation to Silvanus of his faithfulnesse with such an adjection as signifies a judgment of charity concerning him which the Apostle had gathered by several probable grounds and reasons and yet the expression doth import an inferiour degree of certainty to that which he had concerning his own estate and fidelity in his Calling Rom. 8.38 1 Tim. 1.12 By Silvanus a faithful Brother as I suppose 5. It is a necessary favour to the Church and People of God to have the mind of God given unto them in writing to be a standing Rule for trial of every thing that is pretended to be His mind Isa 8.20 to help their frail memories the better to remember His Truth Isa 30.8 to prevent mistakes among His People concerning His mind which would far more readily arise if it had been only delivered in so transient a way as Satan's oracles are and that His People when they have not occasion to hear His Mind preached or spoken by others may have it with them to read and meditate upon Act. 8.28 for though this Apostle and others had preached the substance of 〈◊〉 Doctrine contained in this Epistle to these same persons to whom it is directed Act. 2. 1 Pet. 1. 25. and though they had Silvanus a man able to preach the Gospel coming to them Yet the Spirit of the Lord finds it necessary to write his mind to them By Silvanus c. I have written unto you 6. It is a commendable thing in Christ's Servants and a special gift of God's to them to be able to deliver much of the Lords Mind to His People in a few words providing it be with plainness of speech So will people be the more able to comprehend in their judgment and retain in their memory what is delivered to them for the Apostle commends this Epistle which hath in it the heads of all saving Truths delivered in much plainnesse of speech from the shortnesse of it I have written unto you briefly 7. It is necessary for Christs Ministers to make use of several strains of Doctrine in dealing with people sometimes to exhort them and that with much earnestnesse and vehemency to their duty sometimes to comfort them against discouragements in the way of their duty both which are in the signification of the first word Exhorting at other times again to bear witnesse to the Truths they deliver as a thing themselves know experimentally and believe to be the Truth of God Joh. 3.11 confirming the same from other places of Scripture Act. 26.22 and 28.23 and testifying against them that reject or disobey the same Deut. 8. 19. according to the signification of the next word testifying by both which the Apostle holdeth forth his several strains of dealing with the people especially in this Epistle and these as a patern to Ministers Exhorting and testifying 8. The sum of the Gospel and of all right preaching thereof is To make offer unto sinners of the rich and free grace of God for pardoning sanctifying and saving of them to stir them up to imbrace that offer and having embraced it to study the exercise of grace and walking like gracious persons in the obedience of that Doctrine for here the Apostle giveth the sum and scope of this Epistle which is the same with that of the whole Word To exhort and testifie that this is the true grace of God 9. The Doctrine of the Gospel wiâ—â— deceive none that receive it they will find the Lord as gracious and his wayes as sweet as the Gospel affirms for it is the true grace of God 10. Even those who have made good progresse in grace and are for the present fixed in their adherance to the Truth are in hazard to be shaken by temptations and made to question the truth of the Gospel and the reality of the gracious offers made therein as is imported in this that the Spirit of the Lord findeth it necessary to put the Apostle upon writing an Epistle to such for exhorting and testifying that is was the true grace of God wherein they did stand Vers 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son Here is the fourth article of the Conclusion of this Epistle wherein the Apostle delivers salutations to the scattered Jews 1. From those Christians at Babylon whom the Lord had chosen out of the world to be a Church to himself and to share with others of His People in spiritual and eternal mercies This Church at Babylon seems to have been made up of the posterity of those Jews who
eye-witnesses of the Son of God's personal presence in our flesh and of much glory breaking through it in His Miracles and Transfiguration Hence Learn 1. There is as much atheism and unbelief natural to all as to look upon the mysterie of Salvation through Christ incarnate as upon a fable invented to kyth the quicknesse of mens wit and please the ears of people so much is imported in this negative part of the commendation of the Apostles preaching We have not followed cunningly devised fables 2. The main subject of the preaching of the Gospel is to point out Christ's coming in our flesh such an errand as to Redeem and Save and his furniture for that work which is encouragement enough for every lost sinner that hears it to fly to Him for salvation since He is come to seek and save such and hath power to save to the utmost all that come to God through Him for this is here made the substance of the Apostle's preaching To make known the power and coming of Christ 3. As Jesus Christ doth not use all His Servants alike familiarly in everything but oftentimes those most whom He mindes to try most So any special honour any of them getteth should never be forgotten but minded especially when trials are near and brought forth only to commend Christ and His Truth and encourage against suffering So doth the Apostle here near death mention that special honour put upon him and other two upon the Mount and maketh it an argument to commend the Doctrine and prove the certainty of it We were eye-witnesses of His Majesty 4. The Lord hath used all means that can be expected to make us look upon the businesse of our Redemption and Salvation through His Son incarnate as the most certain and real businesse of any other therefore though He might have only imployed men to write the Gospel who had never seen Christ in the flesh and commanded us to believe Yet hath He condescended for our further satisfaction to make use of such men to write the most part of the New Testament as saw with their bodily eyes Christ glorious in flesh and so were eye-witnesses of His Majesty Vers 17. For He received from God the Father honour and glory when there came such a voice to Him from the Excellent Glory This is my beloved Son in whom I am well pleased 18. And this voice which came from Heaven we heard when we were with Him in the holy Mount In the next place the Apostle commendeth Christ as our Cautioner and Mediatour from the high esteem He hath with the Father and from the full satisfaction the Father hath with the price of Redemption paid by Him of both which the Father gave a publick Declaration from His glorious residence in Heaven before three witnesses who were with Christ upon a Hill where He did manifest Himself to be God glorious in holinesse Hence Learn 1. The Glory of the Son of God incarnate was so obscured for our sake that He needed a Declaration from Heaven to shew the Father's esteem of Him and to beget a high esteem of Him in the hearts of His own This is imported in Christ's receiving from the Father honour and glory which was not an addition of any glory to Christ which as God He had not but a manifestation of the glory which He had but obscured under the vail of our infirm flesh 2. As Glory is so excellent a thing that they that get but a little glimpse of it cannot but remember it and commend it as worthy to be contended and suffered for as here the Apostle doth So Christ as our Mediatour hath not only much Glory given Him as the fruit of His obedience to the death for sinners and a pledge to His Members that they shall share of the Glory of their Head whereof this upon the Mount was a little fore-sight and tast given Him for His and His Followers encouragement under suffering But also He is in such power and credit with God the Father that He can do in Heaven and Earth what He pleaseth for the good of His Redeemed Ones and nothing can be done without Him All which is imported in Christ receiving from the Father honour and glory by a voice from that Excellent Glory 3. God the Father is so fully satisfied and compleatly paid by the Mediatour Christ for all that flie to Him for refuge that He seeketh no further mends for all their wrongs nor further price for what they need only that they do receive Him freely as He is freely offered and that as the Father speaketh down this of Christ to sinners He is my beloved Son in Him I am well pleased Hear Him So sinners should answer back again with their hearts Christ is our beloved Redeemer in whom we are well pleased Let the Father hear Him for us 4. It is not easie for wakened sinners who are oftentimes much unsatisfied with themselves to believe and take comfort from this That God is well satisfied with Christ for them Therefore though Isaiah preached and wrote this Truth the Father spoke it down from Heaven twice before witnesses three Evangelists have recorded it and some of them have set it down thrice Isa 42.1 Mat. 3.17 and 12.18 and 17.5 Mar. 1.11 Luk. 3.22 and 9.35 Yet the Apostle setteth it down here and to make it take impression saith again This voice we heard when we were with Him 5. It is no sin nor superstition to esteem and speak of things that can have no inherent holinesse and may have no religious worship so as may most testifie our respect to His Holinesse who doth manifest Himself in or by these things for which cause the very Ground and House where He manifesteth Himself is called Holy Exod. 3.5 Isu 64.11 though they can have no more than a relative holinesse And several other things such as the Day for His Service the written Word c. and here the Hill where the Lord who is glorious in Holinesse did shew much of His Glory is called The Holy Mount Vers 19. We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts In the third place the Apostle commendeth the whole written Word 1. from the certainty of it He calleth it A Word of Prophesie giving to the whole the name of one principal part most of the Old Testament being a fore-telling of these things concerning the Messiah and His Kingdom which the New cleareth to have their accomplishment in Him that was born of the Virgin Mary and calleth it A more sure Word comparing it with the Voice from Heaven whereof he spoke immediatly before not as if there could be any uncertainty in the Lord's Voice speaking from Heaven but because it is a greater matter to have fore-seen and fore-told things to come than to have seen and
related the greatest things present And because a transient Voice is more easily mistaken or forgotten than a standing authentick Record therefore the written Word is a more sure ground for sinners faith to rest upon than a Voice from Heaven could be Next he commendeth the written Word from the usefulnesse thereof that it should prove to sinners who make it the rule of their faith and manners a comfortable Directory through this dark state of ignorance and misery until they get such a measure of the promised Spirit and nearness to the Son of righteousness that they shall not need a prospect of Glasse of the Word and Ordinances which will not be till death and the dawning of the day of eternity Hence Learn 1. The written Word believed to be the Lord's mind is the surest ground for faith to rest upon of any that ever hath been or can be given to sinners subject to forgetfulnesse jealousies and mistakes the general offers of Christ and free promises of His grace excluding none who will not exclude themselves give more solid encouragement to self-judging sinners than they could have by a Voice from Heaven calling them by their names for that would readily be suspected to be another than the Lord's or spoken to another of that name Therefore the Apostle comparing the written Word with the Voice from Heaven calleth it to sinners A more sure Word 2. As this world is so dark a place that our own reason the counsel or example of others will often leave us comfortlesse to wander and fall in snares except we look to the light of the Word which shineth in this dark place So they have the Lord's approbation and commendation who do apply their hearts to and satisfie themselves with this Word as the only and sufficient ground of their faith and rule of their manners to keep them from erring in judgment or practice for so saith the Apostle VVhereunto ye do well to take heed as to a light that shineth in a dark place 3. Although the light be now clear in comparison of what was before Christ came Yet being compared with that light we shall have in Heaven it is but dark Like the light that shineth out of a room where a candle is in a room where the candle is not seen So much doth this similitude of a light shining in a dark place import 4. Though it be so Yet shall the Word give comfortable direction to all that follow the light of it under all their crosses confusions and difficulties and these who make it a lamp to their feet and a light to their path may be sure to get at last such a clear and satisfactory sight of Christ as shall banish all darknesse and doubts and such a near union and fellowship with Him the bright Morning-Star gloriously present by His Spirit in their hearts and personally also in humane nature conversing with them for ever that they shall have no more need of Word or Ordinances which is the condition here described by the Apostle only to be expected in Heaven till which time we will never be above the direction of the Word and use of the Ordinances Eph. 4.13 Cant. 4.12 Vers 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Last of all the Apostle commendeth the written Word from the Divine Authority of it the interpretation or true meaning whereof cannot be found out by the wit or proper invention of any whereof the Apostle giveth a reason Because these truly gracious men who were consecrated and set a part by the Lord for receiving and registring His mind in Scriptures could neither speak nor write when nor what things they pleased but as they were immediatly moved and infallibly furnished by the Lord's Spirit whose mind it is Therefore the Scriptures are of Divine Authority and this the Apostle saith must be known first to wit as a principle of saving knowledge without which Christians cannot profit by the Scriptures Hence Learn 1. As the Scriptures do not hold forth to us the device of their heads who wrote it but the publick mind of God So none can attain to the right meaning nor be able to hold forth the true interpretation thereof by their own proper skill or invention there being in it such knots as the word interpretation importeth as cannot be loosed but by humble imploring the help of the Spirit whose mind it is as the Pen-men of it themselves did that they might know what was revealed to themselves Psa 119.18 Dan. 2.22 Zech. 4.4 5. and by comparing one place with another Act. 17.11 and making use of other helps that God hath given Dan. 9.2 1 Tim. 4.13 14 15. by which means through the Lords blessing we may come to some saving measure of the knowledge of God's mind in His Word and may have the common or publick consent of both Prophets and Apostles to every saving Truth made known 〈◊〉 us therein for no Prophesie or part of Scripture is of any private interpretation 2. As it is the duty of all the Lord's People to fix in their minds as an unquestionable Truth this principle That the Scriptures being the Lord's mind none can of themselves attain to the true meaning of them So till this principle be known at least so far as that it be not questioned there can be no light or comfort expected from the Word for the Apostle having exhorted in the former Verse to look to the Word for direction and comfort doth adde here that as they would find these they must know this first that it is not of any private interpretation And though only the Spirit of the Lord the Author of the Scriptures can fully perswade hearts that they are His mind Yet if men would consider that a great many of these truths that are revealed in Scripture are not only agreeable to Natures-light but may be in some measure known by it The one to wit the light of Nature teaching That there is one God the first cause of all omnipotent wise righteous and good that it is reasonable He should be served and that according to His own will which therefore He being both wise and good must have some way revealed that reasonable creatures have immortal souls and so die not as the beasts that there is no true happinesse in these things wherein men do ordinarily seek it that since vice and vertue receive not suitable rewards here there must be punishment and reward after this life all which and many other things of this sort Natures-light teacheth though darkly as the Scriptures themselves Rom. 1.19 20. and the Writings of those that never knew the Scriptures do witnesse The other again to wit the Scriptures clearly revealing these same things pointing out the nature will and way of worshipping of
the true God what that reward and punishment after this life is and the right way of attaining the one and eschewing the other And though some things revealed in Scripture such as the incarâ—â—tion of Christ the way of salvation by faith in his death the resurrection of the dead and other things 〈◊〉 these have not been known by natural reason Yet none of all these are contrary to such conclusions as may be drawn from principles that are naturally known concerning the power wisdom and goodnesse of God And withall if men would consider the wonderful harmony of the purpose contained in the Scripture the likenesse of the stile thereof though written by so many several men living in so far distant ages and places of the world the exact answerablenesse of so many future events to their predictions in this Word the experience of all the lovers of it who having no lesse use of their reason than any Atheist ever had have found so singular a power in it to terrifie and humble the mind of man and then to give it true peace and comfort and so fresh a sweetnesse that the more it be studied it delighteth the more which no Writing in the world besides can do The wonderful preservation of it against the malice of Satan and wicked men who would have so hated and persecuted it and the lovers of it if it had been a man's device If I say men that have the use of reason would ponder these things they could hardly except they were plagued with Atheism force their hearts to contradict this Truth which the Apostle here delivereth That the Scriptures are not the mind of man but the mind of God And the arguments that move to the receiving of this Truth are so much the more to be weighed that the Apostle makes this a Truth to be known first before Christians can get saving light or true comfort from the Scripture Knowing this first that no Prophesie of Scripture is of any private interpretation 3. Although the Lord have imployed men void of true sanctification to prophesie some things now set down by others in Scripture as His mind Numb 23 24. chapters and to preach the Gospel Mat. 10.4 and so may yet imploy such men in whose hands the Word and Ordinances may be made â—â—â—ectual for the salvation of others as the Laws of a Naâ—â—â—â— orderly published by an authorized Messenger are 〈◊〉 what-ever his personal qualifications be Yet those men whom the Lord imployed to put His mind in the publick Register of the Scripture though compassed with many sinful infirmities registred by themselves were endued with true holinesse and in that to be imitated by all especially those that handle the Scripture and were infallible in that work being consecrated and set a part by the Lord for it Therefore doth the Apostle here call them Holy men of God 4. Although these extraordinary men did find themselves bound to wait upon the ordinary duties of God's Service the means of their salvation such as Reading Prayer Hearing use of Sacraments c. even when they wanted these motions and that assistance of the Lords Spirit which they desired and sometimes found as appeareth by their fixing set times to themselves for those exercises and at them crying for the motions and influences of the Lord's Spirit Dan. 6.10 Ps 119.164 compared with ver 148 149. and Psa 63.1 2. 101.2 Yet was it otherwise with them while they were imployed in that extraordinary work of receiving and publishing the Lord's Mind which now is the Scripture for they were not bound to see Visions or to prophesie except when they were forcibly moved and had an extraordinary impulse and furniture so to do in which imployment they were so infallibly born through as that they could not erre or miscarry All which is signified by this word of the Apostle's They spoke as they were moved by the Holy Ghost Hence it followeth also That although the Lord's Spirit be promised in the Covenant of Grace to every Believer Ezek. 36.27 and His light and assistance which He doth not vouchsafe when we will but as He pleaseth Joh. 3.8 is to be sought and is necessary in some measure for the right performance of every duty Joh. 15.5 Yet is not any ordinary Minister or Christian to stay from their duty till they find that measure of the Spirit which they desire and ought to seek after But they are to make use of the power which they have as reasonable creatureâ— Eccles 9.10 and to stir up the gifts and graces they have as Christians and Believers Isa 64.7 2 Tim. 4.6 and in the way of their duty to wait and cry for the necessary influences of the Lord's Spirit Cant. 4.16 for the Apostle speaketh of this way of the Prophets being immediatly acted by the Spirit and their not acting as Prophets till then as singular and proper to them and such as they and therefore not to be pretended to or imitated by any other except they would presume to seek out more Scripture from God after He hath closed His Book with a curse on them that adde to it Rev. 22.18 They were no ordinary men nor acted in an ordinary way who according to the sense of this place spake as they were moved by the Holy Ghost CHAP. II. BEcause the prevailing of Error doth ordinarily bring with it a great decay of Grace and Holinesse Therefore the Apostle having in the first part of this Epistle Chap. 1. prest the study of growth in grace and diligence in holy duties doth in this Chapter which is the second part guard against the infection of error And for this end he doth 1. give fore-warning of the rise and prevalency of false Teachers in the Church of the New Testament especially such as under a pretence of liberty through Jesus Christ would loose the reigns to all licentiousnesse as appeareth by comparing the 1. and 19. verses 2. He doth at large describe them by such clear characters taken from their abominable doctrine and vile practices as might make them known and hateful to all the Lord's People 3. He doth threaten them with no lesse terrible judgments than ever had come upon the vilest sinners that ever lived that so all might be afraid to drink-in their errors And 4. he doth hold out to the Godly some grounds of confidence to be made use of by them for their preservation both from their errors and plagues These four are the principal parts of the Chapter which are not handled apart but often intermixed throughout the whole as will appear by a particular view of the Sum thereof The Apostle forwarneth of the rise of these soul-seducers describing them from the strain and tendency of their doctrine together with the hazard of it to themselves and their followers ver 1. from the successe they should have ver 2. from their way of prevailing and certainty of their judgment ver 3. Which last he confirmeth by
a threefold instance of God's judgment upon the Angels the Old World and Sodom intermixing therewith a twofold example of the Lord 's preserving of Noah and Lot as pledges of His respect to His own in all times of the prevailing of sin and judgment ver 4 5 6 7 8. both which he doth apply for the comfort of the Godly and terror of the wicked ver 9. especially of such soul-deceivers and their followers as had given themselves to the service of their lusts wherein they were so bold and self-pleasing that they laboured to disgrace all lawfull Authority that might oppose them ver 10. which sin he aggravates from the carriage of the good Angels who honour Magistracie ver 11. And from their likenesse to the beasts by reason of it in undervaluing that whereof they knew not the worth and violent prosecuting of their lusts of pleasure gain and glory for which he threatneth that their end shall be worse than the beasts ver 12 13 14. And for their Apostasie from the Truth for gain and other idols which they no lesse violently pursue than Balaam ver 15. when no opposition even extraordinary could restrain ver 16. and for their many fair pretences whereby they did insnare poor souls once brought from Paganism to Christianity ver 17 18 19. For all which especially their Apostasie after so great a change externally he threatneth them and their followers with more wrath than if they had never known and professed as they did ver 20 21. Which Apostasie he showeth is not to be stumbled at in regard they still retaining their unrenewed nature are only gone back like dogs and swine to their seemingly renounced errors and sins ver 22. Vers 1. But there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction THe Apostle bringeth in the forewarning of the rise of Hereticks both with guarding against offence thereat upon this ground that it had been the lot of the Church before and withall describing them from this that they should cunningly convey into the Church and minds of people such errors as would bring damnation upon themselves and all that should receive and continue in them of which errors he giveth an instance That they should deny the Lord that bought them which is not to be understood as if either Christ had died for such men for then could they not have perished Joh. 10.11 28. Nor as if they had expresly denied Christ to be the Redeemer for then could they not have prevailed as they did with Professors of Christ ver 2. nor had their words been fained as they are said to be ver 3. but open blasphemy The meaning therefore is That they being by profession and in their own and others esteem Redeemed Ones should vent such errors as would in substance tend to the denial of the Soveraignity and Lordship of Christ over His People by labouring under a pretence of christian liberty as it is ver 19. to loose Believers from their subjection to Christ's Royal Law for which he threatneth speedy judgments to come upon them as if they had expresly denied Him after they had been redeemed by Him Hence Learn 1. It hath ordinarily been and so will continue the lot of the Church to be troubled with false teachers The wise Lord so disposing 〈◊〉 He may have a proof of His Peoples love to Him by their constant adherance to His opposed Truth Deut. 13.3 2 Cor. 11.16 That He may make His Truth the more clear and lovely to His own Tit. 1.9 That He may justly punish with strong delusion them that receive not the Truth in love 2 Thess 2.11 and that His own in no time may stumble at what hath been the lot of the Church in all times for to guard against offence at such a lot and to stir up all to the study and esteem of the written Word which the Apostle had commended in the close of the former Chapter he thus forewarneth But or for there were false prophets among the people even as there shall be false teachers among you 2. The way how seducers bring-in error into the Church and minds of people is not easily discerned it being often mixed with many precious Truths ver 19. vailed with odd and heavenly-like expressions Rom. 16.18 with the pretence of singular piety in the venters of it 2 Cor. 11.13 and of much love to the welfare of the souls they seduce Gal. 4.17 and born-in mainly upon the simplest sort of Professors 2 Tim. 3.6 By these and the like artifices do men privily bring in damnable heresies 3. Error no lesse than the vilest practice in the world may bring damnation upon the souls of people especially if it be freely and voluntarily chosen not for terror or compulsion as the word heresie signifieth if it do either expresly or in substance destroy any of Christ's Offices or the way of salvation through Him and if it be vented by some Professor for the seducing of others and renting of the Church All which are here made ingredients of heresie which the Apostle calleth damnable and such as will bring upon them that receive vent and continue therein swift destruction 4. Albeit only the Elect are redeemed unto life and none of them who are given unto Christ of the Father can perish or finally deny Christ unto destruction because Christ is engaged to keep them from perdition Joh. 6.39 Yet Reprobates who do professe themselves to be redeemed by Christ and are esteemed for such by the Church may be said â—o deny the Lord that bought them in the terms of judiâ—â—â— processe when they say He hath redeemed them and in the mean time in doctrine and deeds do deny and betray Him howsoever in the terms of historical narration they were never redeemed nor written in the Book of life Even as Apostates in the terms of judicial process are said to trample Christ under their feet Heb. 10.29 which in the terms of historical narration is impossible because our Lord was long before that time that the Apostle did write this bodily ascended into Heaven and was without the reach of any such bodily injury And as the Amalekite 2 Sam. 1.16 is charged for killing the Lord 's Anointed albeit the history telleth us he was slain before he came to him because his own mouth testified so much against him So may reprobate hypocrites crept-in into the Church visible calling Christ their Redeemer and yet proving in effect bodily enemies to Him be charged for denying the Lord that bought them because their own mouthes and deeds do testifie so much against them Vers 2. And many shall follow their pernicious wayes by reason of whom the way of Truth shall be evil spoken of Followeth the successe of these Sectaries held forth in two branches 1. That they should have a
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.