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
is here described from the property or effect of it it is a lively hope 13. That which keeps the hope of the Regenerate in life and exercise and is the solid ground and cause thereof is that Christ their Cautioner having once died in their room is now risen as a conquerour over all their spiritual enemies Col. 2.15 in testimony that he is fully discharged of all their debt and they in him Rom. 1.4 and 4.25 whereby also they are certified that they shall rise and share with him in the possession of what he hath purchased and possesseth in their name Job 14.2 3. 2 Cor. 4.14 for the ground and cause of this lively hope is here made the Resurrection of Jesus Christ Vers 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you The second reason of that Song of praise which all the Regenerate should keep up in their hearts is that they have a matchless inheritance to look for beyond time which is both excellent in it self and made very sure for them The excellency of it the Apostle sets forth by three properties of it which prove it to excell very far all earthly inheritances 1. That it hath nothing in it self which doth incline it toward any decay 2. That 〈◊〉 admit of nothing from without to stain the beauty 〈◊〉 excellency of it And therefore 3. it doth rema◠〈◊〉 eternity in its primitive and native lustre 〈…〉 are sweetened by this That it is safely kept for 〈◊〉 â—egenerate in a place above all hazard Hence Leaâ—â— Thâ— blessed state which the Regenerate have good 〈…〉 hope for is so matchless and excellent that it 〈…〉 set out by any thing here away The best 〈◊〉 here inclines to a decay is still defiled and faâ—â—â—g one way or other but this inheritance is incorruptiblâ— undefiled and fadeth not away Many words cannot commend it sufficiently for here are several and those mâ—taphorick and negative to tell us that we may more easily conceive and expresse what it is not and what it is like than what it is 2. If the Lords People would keep their hearts in a praising disposition if they would be constant and chearfull in their adherance to the Truth of Christ notwithstanding of sufferings they must have their hearts much taken up with the consideration of the excellency of their portion which is made sure for them beyond time So will they undervalue afflictions by the way 2 Cor. 4.17 18. and rejoyce under them Rom. 5.2 3. So will they despise the pleasures of sin Heb. 11.24 and sweetly digest all pains in the duties of holinesse 2 Cor. 5.8 9. for the Apostle to work up the hearts of those to whom he writes towards this frame doth here commend and propose to their consideration the excellency of their inheritance that it is incorruptible undefiled and that fadeth not away 3. This inheritance which the Regenerate are born unto and have good ground to hope for is nothing else but the Lord himself blessed for ever to be enjoyed by them to all eternity for what is here attributed to it is elswhere in Scripture attributed to him He is the Inheritance of his People Psal 16.5 6. incorruptible Rom. 1.23 undefiled Heb. 7.26 and that fadeth not away Psal 102.27 4. This heavenly inheritance of the Saints doth not come to them by their own purchase or procurement but by vertue of their sonship Rom. 8.17 which they have immediatly upon their closing with Christ Joh. 1.12 as a thing purchased to them by their Father Eph. 1.14 who hath left it to them in legaâ—â— Job 17.24 and lives for ever to be the Executor of his own Testament Heb. 7.25 and is so far from being merited by any of them that it falls as it were by lot as Israels inheritance in Canaan did to which the Apostle here alludes while he sets forth everlasting blessednesse by this word Inheritance which signifies a thing come by heirship left in legacy and fallen by lot 5. This blessed state is made very sure for the Regenerate being from eternity decerned unto them Mat. 25.44 secured to them in time by the promise of the faithfull God Joh. 6.40 and now possest by their Surety and Head in their name Heb. 6.19 20. for the Apostle saith it is reserved in Heaven for them Vers 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time The third reason of the joy and constancy of suffering Believers is That their perseverance is made sure the Almighty Power of God being imployed as their guard and safe conduct by the way to strengthen their faith and keep it from failing till they come to the possession of their inheritance which is ready for them and for the communication whereof the particular time is fixed and set Hence Learn 1. The Lord hath a great mind that the joy and consolation of the heirs of salvation should be strong and full fore-knowing that they are ready to apprehend much matter of fear and uncertainty he guards them on every hand having assured them in the former words that their excellent inheritance was above hazard of being lost here he certifies them that they are no lesse sure and beyond all hazard of being lost in their way to the possession of it An earthly inheritance may be sure enough kept for an Heir but who can service to wit an undoubted right to the salvation of his soul through Christ for the word Receiving here whereby the Apostle expresseth the act of Faith hath in it a metaphor from those Wrestlers who after the victory are taking the prise and carrying it and the word which is here translated the end of Faith may be also rendred the reward of it Receiving the end of your Faith the salvation of your souls 6. Whatever a Believer may lose upon his journey seing he is sure to come well to the end of it and hath his better part the soul beyond peril he may rejoyce in the midst of all sufferings by the way for this may safely be taken for the nearest cause of that joy unspeakable and full of glory which Believers have that while they did exercise their Faith they were receiving the end of their Faith or the reward of it even the salvation of their fouls Vers 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you In this and the two following Verses is contained the last reason of the joy and constancy of Believers under their sufferings which might be branched out in several arguments to that purpose the sum whereof is That all the Prophets and Apostles yea the very Angels of Heaven are Condisciples and fellow-students of this way of salvation which the Gospel holds forth and therefore it is worthy to be rejoyced in even under sufferings for it This tenth Verse holds forth how accurate
the rest of the world do partake even of that outward Ordinance as few were in the Ark In that it is equally dispensed to good and bad who are within the visible Church as but such were admitted into the Ark In that it doth exempt all that partake of it according to Christ's appointment from the common case of the rest of the world and doth seal to the Elect safety from that wrath which doth destroy the greatest part of the world in which and the like respects it is here compared with the Ark The like figure whereunto Baptism doth also now save us 3. Although the spiritual and eternal salvation of Believers be only the effect of the merit of Christ's bloud applied to the conscience Yet doth the Spirit of Christ in Scripture oftentimes ascribe the same to the instrument or mean by which He doth convey that salvation to them compare with this place Luke 7.50 1 Tim. 4.16 that so he may keep up due respect to his own means which if they be neglected or despised by them that have the opportunity of them salvation cannot be expected Therefore saith the Apostle Baptism doth now save us 4. There is no small hazard of peoples placing too much in the external and outward part of the Ordinances as if that of it self were of some efficacy for salvation against which the Ministers of Christ have no lesse need to guard in their Doctrine than against peoples under valuing of the Ordinance for after that the Apostle hath asserted Baptism to be the mean of our salvation answerable to the Ark lest any might perswade themselves of salvation because they had received the external Baptism he addeth as a guard not the putting away of the filth of the flesh 5. The internal Baptism to wit the application of Christ's merits is known to be bestowed upon sinners by the effects thereof upon their conscience which do appear first When they do answer to the Lord's offers and commands in the Gospel by their hearty acceptation of the one and engagement in his strength to obey the other Secondly When they become humbly familiar with God in laying claim to the purchase of Christ's death as theirs And thirdly When they are taught of Him to answer the accusations and challenges that may be brought against them in doing of the former two for all there three which make a good conscience to wit stipulation or engagement claim or challenge and apologie or answer are in the signification of this word which the Apostle makes use of here to expresse the internal part of Baptism to wit the application of Christ's merits by the effect thereof which effect manifesteth the cause even the answer of a good conscience 6. Christ's Resurrection is to the Believer one chief ground of this answer of a good conscience formerly described from whence he may justly claim to absolution from guiltinesse since his Cautioner's discharge is evidenced by his Resurrection Rom. 4.25 and to vertue for subduing of his corruptions since he who purchased it is risen to apply it Rom. 6.9 11 12. and to through-bearing strength under all trials since the Head being risen the Members must needs be where it is Joh. 14.3 and from thence also may answer all objections drawn from his guiltinesse and from the strength of his corruptions and from his weaknesse to go through trials which might discourage his heart or brangle his faith Rom. 8.33 for here the Apostle sheweth how the Believer hath this answer of a good conscience to wit by the resurrection of Jesus Christ Vers 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto Him The last encouragement to Christians under all their sufferings hath three branches First That since their Head and Mediator is gone in their nature and name to possesse Heaven Secondly Since He is in highest dignity and power with God And thirdly Since He hath all the heavenly hosts of Angels at his command Therefore none of his Followers need to fear suffering in following their duty to Him Hence Learn 1. Christ's withdrawing of his bodily presence from his People at his Ascension is so far from being matter of discouragement to them as the Disciples did mistake it Joh. 16.5 6. that by the contrary it is to them a well-spring of much consolation whence they may with joy draw answers to every discouragement He being gone to Heaven that He may pour out of his Spirit more plentifully than He did before His Ascension Joh. 7.39 Eph. 4.10 and having in that very act of His Ascension triumphed over all our spiritual enemies Psal 68.18 and made 〈◊〉 patent access to us to enter Heaven by our faith and prayers since He is gone there in our nature and name Heb. 6.19 20. 10.19 c. for as a consolation against sufferings and ground of the answer of a good conscience is this brought in that Christ is gone into Heaven 2. The high esteem and power which Christ as our Mediator hath with the Father signified by his sitting at his right hand Eph. 1.20 c. having the fulnesse of grace and glory given Him to dispense to his Redeemed Ones Act. 5.31 is another strong ground of Believers consolation whence also they have the answer of a good conscience to all challenges given-in against them His sitting there being a clear evidence to them that the work of their Redemption is compleatly done Heb. 10. 11 12. that the Father is abundantly satisfied therewith Psal 110.1 Rom. 8.33 34. for this is another branch of their encouragement That Christ is on the right hand of God 3. Whatever be the order or several degrees that are among the Angels in Heaven in which we are not curiously to enquire seing it is not made known in Scripture Yet this is sure That Jesus Christ not only as He is God but as He is our Mediator hath all of them subject to Him as His Messengers and mighty Hosts having authority from Him for the defence and comfort of the Godly Psal 34.7 Heb. 1.14 and for the terror and punishment of His and their enemies Psal 68.16 17. for of Him as our Mediator is this spoken that He hath Angels and Authorities and Powers subject unto Him 4. The consideration of this subjection of all the Angels and heavenly Hosts to Jesus Christ the Mediator may be very comfortable to the few opprest Godly Especially when the Powers and Authorities on Eearth and their Messengers and Hosts are imployed against them as in this Apostle's time they were for this is here given to Believers as the last branch of their encouragement in this Chapter That they serve and suffer for such a Master as hath Angels and Authorities and Powers subject unto Him CHAP. IV. IN this Chapter which containeth an enlargement of the former purpose the Apostle doth by several arguments presse upon the Redeemed the study of holinesse and giveth
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
for so the Apostle exhorteth Greet ye one another with a kisse of charity 4. The occasion of frequent converse and correspondence among the Lords People ought not to diminish their love or hinder the expressions thereof but rather to encrease the same they who live together being more ready to offend or mistake one another and so to be mutually jealous of the alienation of one anothers affection than those who are at a greater distance whose love should provoke those that are nearer for the Apostle having signified the love of those that were at Babylon to their dispersed Brethren doth here exhort them that had more frequent occasion of meeting and correspondence to greet one another with a kiss of charity 5. As it is the duty of Christ's Ministers heartily to wish all sort of true peace upon all the Members of the visible Church who in regard of their external profession and participation of common gifts and benefits from Christ may be said to be in Him Joh. 15.2 So true spiritual peace which is the calmnesse and contentment of the soul arising from the faith of acceptation with God through Christ when fears of His wrath and jealousies of His love are in some measure banished Rom. 5.1 together with as much outward peace and prosperity as shall be for their true good is the Lords allowance only to real Believers and to all of them whether weaker or stronger and may be in a good measure attained unto in the midst of many troubles by those who are chased out of themselves and by faith planted in the living Vine Christ Jesus for as this Apostolick-benediction may be understood of the Apostle's wish to all the Members of the visible Church So it doth especially respect true Believers therein Peace be to all them that are in Christ Jesus 6. As it is the duty of Christ's Ministers to presse duties upon all Professors So it is their part to guard promises and priviledges by qualifying the persons to whom they do belong for the Apostle having prest the duties of love and expressions thereof upon all indefinitly to whom he writeth in the first part of this Verse he doth in the latter part restrict his wish of Peace qualifying the persons to whom it doth especially belong Peace be to all them that are in Christ Jesus 7. As the Ministers of Jesus Christ ought to enter upon every part of their Imployment with the faith of their Calling and Commission from Him as was observed upon the first words of this Epistle So they ought to close the same with some confidence in their hearts of the blessing of God upon their labours and of His granting their desires for that end for here the Apostle closeth his exhortations and prayers in this Epistle with this word of confidence Amen A BRIEF EXPOSITION Of the second Epistle General of PETER The ARGUMENT THis Epistle may be called the latter Will of a dying Apostle and Martyr of Jesus Christ for when Peter wrote it he knew that he was shortly to seal the Truth in it with his bloud as will be clear by comparing the 14. Verse of this Chap. with Christ's prediction concerning his death Joh. 21.18 It is not directed to any particular Church but to all Believers especially believing Jews scattered at that time through many Nations as appeareth by comparing 1 Pet. 1.1 with the first Verse of this and of the third Chapter The principal heads of Doctrine contained in it make clear the scope and parts of it And they are three The first is concerning a Christians growth in grace and diligence in holy duties which is cleared and pressed chap. 1. The second is concerning error the way of working and hazard whereof is handled chap. 2. The third is concerning the last coming of Christ some errors about it being confuted and the right preparation for it held forth chap. 3. What can be more necessary than to study growth and diligence in so declining and secure a time as this is to guard against error when it so prevaileth and to prepare for the last coming of our Lord when now it is so near and so much forgotten CHAP. 1. THe parts of this Chapter are three In the first which is the preface to the whole Epistle is contained a description of the Apostle and those to whom he writeth in the Inscription ver 1. An Apostolick wish for the best blessings of God to them to wit the growing sense of His love and the fruits thereof in the Salutation ver 2. Grounds of encouragement that it should be according to his wish to wit that there was a saving work of grace already begun in them which he describeth from the cause nature parts and way of working of it ver 3 4. In the second which is the first principal part of the Epistle he exhorteth to diligence and the study of growth in grace reckoning out several steps of their progresse ver 5 6 7. with many moving arguments thereto ver 8 9 10 11 12 13 14 15. And because there is no growth but by the knowledge and use-making of Christ and Christ is only revealed in the Word preached and written Therefore In the third part of the Chapter there is a commendation of the preaching of the Gospel ver 16. of Christ himself the chief subject thereof ver 17 18. and of the whole written Word from the certainty and usefulnesse thereof ver 19. and from the divine authority thereof ver 20 21. Vers 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ THe Apostle describeth himself 1. from two names which design his person Simon his old name when he was a fisher Peter his new surname given him when Christ called him Mark 1.16 and 3.16 The one minding him of his former ignorant and mean condition the other of the honour Christ put upon him when He made him a lively stone in the Church and a Believer and Preacher of that Truth upon which as a Rock He buildeth His Church which is Christ's own exposition of the name Peter Mat. 16.18 Hence Learn It is very necessary to carry to the end of our time with us the sensible remembrance of what we were before Christ did manifest himself to us and of what His grace hath made us that we may go to Heaven both humble and thankful Therefore the Apostle setteth down these two names here in the beginning of his Testament Simon Peter Next he describeth himself from two stiles which design his office the one common to all the Officers of the Church the other proper to those who had immediate Commission and extraordinary Assistance from Christ to publish the Gospel and work Miracles Hence Learn 1. It is honour enough for the highest Office-bearer in the Church to be a Servant of Christ so doth this Apostle esteem it who never
describe these men here as slaves to all these three idols at once to their pleasures which were their Eden to their credit which made them hold forth baits to take many followers and to their gain wherewith their heart was exercised that so their pleasures and credit might be attained and upheld Lastly They who professing themselves to be the Children of the Lord do spend their immortal spirits upon the unworthy things of this present life not trusting to his care and providence in the moderate use of lawfull means whereunto their profession doth oblige them They do forfeit their right they pretend to have to the Priviledges of His Children and serve themselves heirs to His curse for because their heart is exercised with covetous practices they are cursed children Vers 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse 16. But was rebuked for his iniquity the dumb asse speaking with mans voice forbad the madnesse of the prophet The Apostle having shown what idols these false teachers did set up he sheweth here two wofull effects that their love to them especially to their gain had upon them The first is their apostasie from the Truth and way of Christ The second is extream violence in the prosecution of these idols Which last he setteth forth by comparing them with Bâ—laam who was so mad in the prosecution of these same idols that even extraordinary opposition could not restrain him Hence Learn 1. However men that really enter the way of Christ can never totally or finally fall from it by reason of the Lord 's undertaking Joh. 10.28 and unchangeablenesse Rom. 11.29 Yet they who have been once in opinion sound and in external practice blamelesse remaining in the mean time without any inward saving change may make apostasie from both for such had these men been of whom the Apostle saith They have forsaken the right way 2. Love to some unmortified lust especially covetousnesse is the prime cause both of much apostasie and of extream violence in sinful courses for so was it with these false teachers and their followers their heart was exercised with covetous practices in the former Verse and therefore they forsook the right way imitating Balaam in the violent prosecution of that idol 3. When the right way which is the way of truth and holinesse is forsaken men can keep no certain course but must needs be like wandring stars or planets as the word here signifieth ever seeking and never finding that true satisfaction they might have had and have forsaken by forsaking the right way And are gone astray 4. When the Lord 's ordinary means to reclaim sinners from their lusts doth not prevail with them the Lord is justly provoked to give them up to go on in their own way over the belly of more than ordinary opposition if they have it till they perish for Balaam was not restrained by means more ordinary in his time and therefore he is not reclaimed by means more extraordinary He loved the wages of unrighteousnesse though he was rebuked for his iniquity by the dumb asse 5. Covetousnesse being once rooted in the heart and proposed as a man's main end it is so powerful and imperious an idol that it will make the covetous man adventure upon any course though never so unrighteous and go over never so much opposition in the way of his gain for though the wages that Balaam desired were wages of unrighteousnesse because they could not be had but by cursing the People whom God had blest Yet he loved them and pursued them though the dumb asse forbad his madnesse in so doing 6. The more opposition from the word or dispensations of God men do go over in the prosecution of their lusts the greater is their guilt and the more wrath have they to expect from God especially when they trace the steps of sinners whom God hath by His Word and Providence opposed before them for it is here made an aggravation of sin and cause of a special measure of wrath that these men followed the way of Balaam who would go on after his lusts though the dumb asse speaking with mans voice forbad his madnesse 7. It is in some respect more easie to work the greatest miracle in nature than to stop the course of a sinner violently pursuing his lusts the reasonlesse creatures who have no active opposition in them to their Maker's will being more prone to obey Him contrary to their ordinary course than reasonable creatures without special grace and assistance can be either to follow the direction of His Word or their own reason contrary to their corrupt and vile affections for while Balaam goeth on in his sinful course The dumb asse speaking as if it had a mans voice forbad his madnesse 8. A crosse providence meeting sinners in a course contrary to the revealed Will of the Lord hath a language to them proclaiming their madnesse and prohibiting them to go on in their sins which they ought to hear and obey although it be not so expresse as when one man reproves another See Mica 6.9 for though we read not Numb 22. that Balaam's asse did either expresly call him mad or prohibit his course Yet here the Spirit of God putteth that commentary upon what it spake which also Balaam should have done That the dumb asse speaking with mans voice forbad the madnesse of the prophet 9. It is the height of madnesse to walk contrary to the revealed Will of God how much use of reason soever men may have to cover their wickednesse and attain to their idols for though much carnal reason and policy did appear in Balaam's way Yet the dumb asse forbad the madnesse of the prophet 10. A man who is mad in the pursuit of his lusts and so incorrigible that even extraordinary means do not reclaim him may notwithstanding be imployed by the Lord for revealing of His Will to His People and for the edifying of His Church and in the discharge of that imployment may be furnished with much heavenly matter and suitable expressions and ought to be heard and obeyed by the Church in the discharge of his imployment while he is not discovered to be what he is and is not according to the order established in the House of God put from that imployment for such a man was Balaam whom the Lord did imploy and by whom He did deliver most comfortable and edifying Truths to His Church all which is clear by comparing this place of Scripture with Numb 21,22 chapters Vers 17. These are wells without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever In this and the two following Verses the Apostle holdeth forth several of those means which false teachers make use of for attaining their forenamed idols especially their gain and applause The first which is in this vers is their fair