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
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
28.19 20. 1 Cor. 11.26 or the duties we owe to others of his People Gal. 5.13 But it doth consist in our freedom from the Law as a Covenant of works by which we are not to seek Justification or Salvation Gal. 3.18 Rom. 3.21 22. we are free from the guilt of sin Tit. 2.14 from the dominion thereof Rom. 6.22 and the curse due thereunto Rom. 8.1 2. and from the yoke of Mosaical Ceremonies Gal. 5.1 and especially in this we are free that we are honoured and enabled to do God acceptable service Psa 119.45 In all which respects Believers are presupposed truly free according to the Apostle's concession here As free 2. Even the Redeemed Ones by Christ have as much corruption remaining unmortified in their hearts after Regeneration as makes them in hazard not only to commit wickednesse and excuse the same but to make the priviledges they have through Christ and particularly their christian liberty a cloak to hide it as if sin were no sin in them or as if Christ had purchased to them liberty to sin for so much is imported in the Apostle's disswading Christians here not only from refusing subjection to Magistrates but from defending the same and using their liberty as a cloak of that wickednesse As free and not using your liberty for a cloak of maliciousnesse 3. When Christians shake off any duty prest in the Moral Law under a pretence that their christian liberty gives them warrant so to do they are then come to such a height of wickednesse as hath much of malice in it especially against any that would oppose them in that course and such as will spread to more and more wickednesse for the Apostle sets forth here Christians defending their exemption from obedience to Magistrates with the pretext of their christian liberty by such a word as doth comprehend in the signification of it all wickednesse and points especially at that particular sin of malice or envie Not using your liberty for a cloak of maliciousnesse 4. These iniquities which are unjustly charged upon all the Godly by wicked men may be justly charged by the Godly themselves upon their own hearts as inclinable to those iniquities which do break forth in some for the Apostle having in the former Verse called them ignorant and foolish men who did slander all Professors of Christianity as enemies to Magistracy doth here warn all to beware to make their christian liberty a cloak of it while he saith Not using your liberty as a cloak of maliciousnesse 5. The right use which Believers ought to make of that liberty which Christ hath purchased for them is to be thereby the more strictly engaged to his service our serving of Him being a great part of true christian liberty Psal 119.45 and one great end of God's giving a Redeemer for us Luke 1.74 for here the Apostle discovers wherein the right use of christian liberty did consist to wit that Christians who are truly free should carry themselves as the servants of God Vers 17. Honour all men Love the Brotherhood Fear God Honour the King The fifth argument whereby the Apostle presseth upon all Christians due subjection to Civil Magistrates is taken from the necessary connexion that is betwixt this and other unquestionable duties of which the Apostle giveth three instances every one whereof doth in some sort infer the equity of this duty which was questioned by some of them The first is That some respect is due to all men and therefore much more to Magistrates The second is That christian society should be very dear to all the Lord's People and consequently they ought to respect Magistrates under whose power and protection they do enjoy the same The third is That they should stand in aw to offend God and therefore should give that honour to Magistrates which he had so straitly enjoyned by the Apostle before and here presseth again in the close of this Verse Hence Learn 1. While the Ministers of Christ are earnestly pressing some one special duty upon the Lord's People they ought also joyntly to press such other duties as are to be joyned therewith in their practice and may be helpfull toward the performance of that lest by insisting much in the pressing of one duty without mentioning of others which ought to be carried along therewith the Lord's People may receive such impression of the necessity of that one as may make them forgetful of others not only equally necessary with that one but also subservient toward the performance of it for while the Apostle is earnestly pressing subjection to Magistrates by many reasons he intermixeth a bundle of other duties which are necessary to be joyned in practice with that and being made conscience of will fit them for the performance of it Honour all men Love the Brotherhood Fear God And so Honour the King 2. It is a prevailing way of dealing with the Lord's People which Christ's Ministers should study to bear in upon them duties more questionable against which they may have some prejudice as necessary concommitants or effects of other duties which they do lesse question and will more easily subject themselves unto that from the acknowledged equity of the one they may be brought to yeeld to the other which hath necessary connexion therewith even as it is a most convincing way of reasoning upon any subject to make use of premises easily assented to for gaining assent to some questionable conclusion which is the Apostle's way here for while he presseth the duty of subjection to Civil Magistrates from which some Professors of Christianity did apprehend themselves exempted by their christian liberty he presseth upon them such other unquestionable duties as did infer that subjection by the force of good consequence if they found themselves bound to honour all men to love the Brotherhood to fear God then they could not but find themselves bound also to honour the King 3. Although there be some so grosly and avowedly wicked that they ought to be contemned and esteemed vile by the Lord's People in comparison of others Psal 15.4 Yet there is no man to whom the Children of the Lord do not owe some respect considering that all men do partake of some excellency from God Act. 17.25 c. and carry some resemblance of his Image Jam. 3 9. and that the best may know more to be loathed in themselves than they can do in the worst Philip. 2.3 and that the worst for ought we know may be within the compasse of God's election 1 Cor. 7.16 for which causes we ought to give them some signs of our respect that so we may keep our selves in the better capacity of doing good to their souls Honour all men 4. It is not only the duty of every Christian to give a special measure of love and respect to the persons of other Christians beyond what they give to any other men Psal 16.3 and to evidence the same by their sympathy with and supply of one
a time even after frequency and importunity in that duty 2 Cor. 12.8 Yea and to their sense may seem to be mis-regarded by the Lord Psal 22.2 Yet their requests have alwayes a favourable acceptance with Him in so far as He delights to hear them Prov. 15.8 Cant. 2.14 and during the delay is preparing them for a good answer Psal 10.17 Isa 30.18 19. Providing they be praying for things agreeable to His will 1 Joh. 5.14 not to gratifie their lusts Jam. 4.3 but for his glory and building their confidence of acceptance upon Christ's merits and intercession Joh. 14.13 for this must be some special notice he takes of their prayers since he hears also the prayers of the wicked though with detestation Prov. 28.9 His ears are open to their prayers 3. Only those who in the sense of their own unrighteousnesse are fled to the righteousnesse of Christ that so their persons may be accepted with God and have obtained grace to be sincere students of true holinesse may lay claim to these priviledges the Lord 's favourable providence exercised about them for good and his acceptance of their prayers for the eyes of the Lord are over the righteous and his ears are open to their prayers 4. That which makes the life of Believers a life indeed and their dayes good dayes to them in the midst of many troubles is this favourable providence of God watching over them for their good and his gracious acceptance of their prayers through his Son for these priviledges are brought in to clear wherein that life and those good days spoken of in the former words do stand even in this that the eyes of the Lord are over the righteous and his ears are open to their prayers 5. However the Lord may long spare wicked men in their sinful courses from which indulgency of his they take occasion to do more and more wickedly Eccles 8.11 Yet His constant purpose is to destroy all of them who make a constant trade of provoking Him Psal 68.21 and that without any battel or reluctancy in their heart Ezek. 11.21 and at last He will imploy his power and terror for their ruine as is imported in this The face of the Lord is against them that do evil 6. It is both lawful and necessary for the Lord's People to encourage their own hearts in the duties of holinesse by the consideration of that sweetnesse which the Lord useth to let out to them while they hold that way and to deter their hearts from those sins whereunto they do strongly incline by the consideration of the hazard abiding them that continue in sin for both the gain of godlinesse and the hazard of sinful courses is here proposed to be considered by them for these ends for the eyes of the Lord are over the righteous c. But the face of the Lord is against them that do evil Vers 13. And who is he that will harm you if ye be followers of that which is good Followeth the last part of the Chapter which is full of encouragement against sufferings and motives to the duties of holinesse notwithstanding thereof together with several directions for attaining to a right carriage under the same The first encouragement is That the following of duty notwithstanding of suffering would prove the best way of any to eschew the hurt of all trouble from wicked men with whom the Lord would assuredly reckon for molesting of his People while they were following their duty to him Hence Learn 1. Although the Godly may expect the hardest usage in following their duty that wicked men can devise or inflict upon them Heb. 11.34 Yet properly there can be no harm or evil done unto them in regard the nature of all afflictions especially for well-doing is charged to them Rom. 8.28 their persecutors cannot at all reach their better part Luke 12.4 and all their losses by suffering for Truth are more than sufficiently made up to them Mat. 19.29 for this question may be safely conceived to have the force of a denial None shall be able to harm you if ye be followers of that which is good 2. The best way to eschew at least to mitigate trouble even from wicked men is close adherance to that which is right in the sight of God not because wicked men favour the way of well-doing but because the Lord doth sometimes allay their fury against those that follow it by putting convictions upon their conscience of the equity of the cause which they persecute 1 Sam. 24.17 c. and doth sometimes work in their heart some reverence toward it and them that follow it Mark 6.20 for here the Apostle mentioneth the following of that which is good as the best way of eschewing trouble from wicked men who would be glad to see the miscarriage of the Godly that they might thence have occasion to trouble them And who is he that will harm you if ye be followers of that which is good 3. Whoever shal enterprise to harm or evil intreat as the word here signifieth the Children of the Lord for their dutifulnesse to him the Lord shall enquire after them he shall find them out and reckon with them be who they will for this question may be taken for the Lord's chalenge of them and his enquiry for them to judge them Who is he that will harm you 4. The Children of the Lord are not only to go about their duty in obedience to his Commands but likewise in imitation both of Christ himself as their prime patern Eph. 5.1 and of the rest of his Saints who have walked in that way before them Heb. 6.11 for this is the description of those to whom this encouragement is given that they are followers or as the word is imitators of that which is good Vers 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled The second encouragement to constancy in duty notwithstanding of sufferings is That if Christians be put to suffer for adhering to the way of free justification by Christ's imputed righteousnesse which legalists did then persecute or for any duty of holinesse which Libertines opposed those sufferings should evidence and promote their true blessednesse from which encouragements the Apostle doth infer in the following words several directions for attaining to a right carriage under suffering whereof the first is in this verse to wit That they should labour to banish the fear of what flesh could do unto them and not suffer their hearts to be terrified or perturbed by the terror or hard usage of wicked men while they suffered for so honourable a cause Hence Learn 1. Were the cause which the Lord's People maintain never 〈◊〉 â—ood and their carriage in following of it never so innocent it is in vain for them to dream of exemption from trouble at the hands of wicked men who are oftentimes the more incensed against them that their â—ause be
good Joh. 7.7 and their carriage a shame and â—â—proof to others 1 Joh. 3.12 for lest from the former â—â—couragement any might expect exemption from trouâ—â—â— by following that which is good he doth in this â—uppone that they might expect to be put to suffer for righteousness sake 2. The sufferings of the Godly for â—ighteousnesse sake are so far from making them miserable as themselves are apt to apprehend Psal 73.13 and the wicked world do ordinarily judge 2 Cor. 4.13 that by the contrary they serve both to promote their spiritual happinesse the times of suffering being the times wherein every grace thrives most Rom. 5.3 and divine consolation aboundeth most in their hearts 2 Cor. 1.5 and likewise to evidence and prove to them their right to everlasting blessednesse Philip. 1.28 a special measure whereof is reserved for the greatest sufferers Rev. 7.13 c for this second encouragement doth contradict the Lord's Peoples ordinary apprehension of themselves and the profane worlds opinion of them under suffering If ye suffer for righteousness sake happy are ye 3. The best of the Children of the Lord are in hazard to have their spirits troubled and perplexed with the fear of hazard from flesh which is then exceeding sinfull when it makes them deny the Truth Mat. 26.70 or take any sinful course for their temporal safety 1 Sam. 21.10 13. or when their spirits are thereby defiled and mudded as the word in the Original here signifieth with passion against the instruments of their trouble Mat. 26.51 which hazard is imported in this disswasive given to those that suffer for righteousness Fear not their fear neither be troubled 4. They who are sled to the righteousnesse of Jesus Christ and desire to adhere to that which is right in his sight notwithstanding of suffering have no cause to fear what flesh can do unto them or to have their spirits perturbed under the hardest of their suâ—â—â—â—ings considering that what ever they suffer is according to the Lord's fore-appointment 1 Thess 3.3 and carved out by His al-ruling providence Mat. 10.30 that they have the promise of his presence with them under thâ— sufferings Heb. 13.5 6. and are sure of a glorious issâ—â— out of them 1 Cor. 4.17 Upon which grounds 〈◊〉 ought to banish fleshly fear and perturbation out of 〈◊〉 hearts as the Apostle here exhorteth Fear not their â—eaâ— neither be troubled Vers 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear This Verse contains some further directions to persecuted Christians for attaining to a right frame of spirit and carriage under their sufferings The second in order is That they should reverence and adore in their hearts the soveraignty and holinesse of God especially in that dispensation of his toward them in putting them to suffer while their wicked persecutors prospered which direction as also the former is taken out of Isa 8.12 13. The third is That they should timously furnish themselves with such clear knowledge of the Truth that they may be able to hold forth from the Word of God reasons of what they believe and suffer for The fourth is That their testimony for the Truth should be seasoned with meeknesse even toward their persecutors And the fifth is That they should entertain in their hearts some holy fear of miscarrying in the way of giving that testimony Hence Learn 1. It is a principal part of a right disposition for sufferers to entertain in their hearts the sense and acknowledgment of the holinesse of God who though he be matchlesse in holinesse 1 Sam. 2.2 and can have nothing added to that or any other of his infinit perfections by any creature Rom. 11.35 36. Yet doth esteem himself sanctified in the hearts of his own while they are by the consideration of his holinesse made submissive to the hardest of his dispensations toward them Psal 22.3 afraid to offend so holy a Majesty Isa 29.23 and thereby also are confirmed in the faith of his performing all his Promises Psal 111.9 and eâ—ecuting of his threatnings upon his enemies and theirs â—â—b 1.12 for this is the Apostle's second direction for attaining to a right frame of spirit under sufferings sanctifie the Lord God in your hearts 2. The Children of the Lord while they are under hard usage from wicked men are in great hazard not only to forget the soveraignity of God over them to use them as he pleases for his own glory which occasioneth much perturbation of spirit in them Isa 51.12 13. but likewise to entertain in their hearts thoughts unsuitable to the holinesse and purity of his Nature as if their sufferings and the wickeds prosperity were not consistent therewith both which are imported in this exhortation to acknowledge the holinesse of God whom the Apostle representeth under such names as hold forth also his soveraignity Sanctifie the Lord God in your hearts 3. Although the Godly ought not to be anxious concerning their furniture in a time of trial Mat. 10.19 Yet ought they not to neglect ordinary means of preparation for trials such as the drinking-in of the solid and clear knowledge of the Truth 1 Tim. 6.19 entertaining the presence of that Spirit who revealeth Truths not yet known and brings known Truths to remembrance when it is necessary Joh. 19.26 that so they may be able to defend the Truth by holy reason drawn from the Scripture or make apology for it as the word here signifies and answer objections that may be made against the same Prov. 15.28 as is imported in this third direction Be ready alwayes to answer every man that asketh you a reason of the hope that is in you 4. Although in some cases the Children of the Lord may safely answer their adversaries with silence to wit when they have sufficiently and frequently born testimony to such Truths before Mat. 27.12 14. or when questions are propounded to them by wicked men out of scorn Prov. 26.5 or curiosity Luke 23.8 9 11. or to be a snare to the Godly Isa 36.21 Yet ought they still to keep themselves in a readinesse of mind and fitnesse of disposition for defending the Truth and giving a reason of what they hold when the glo y of God and edification of others call for it the seasoâ— and manner whereof every humble waiter on God shall know from Him Luke 12.11 12. and 21.14 15. Hab. 2.1 for the Apostle doth not direct them here to answer alwayes every man that asketh them but to be ready alwayes to answer every one that asketh a reason 5. The Children of the Lord ought not to satisfie themselves with any confidence or perswasion concerning the truths of the Gospel whereof they have not such clear and rational grounds from the Word as may not only convince themselves but such as they are able to hold forth to others when they are
offers of forgivenesse of sin and eternal life through the Messiah invitations to repentance and holy walking and some motions of his Spirit working with his Words and yet though they were guilty of many grosse and filthy sins as appeareth by the sixth and seventh Chapters of Genesis their disobedience to the Gospel or unwillingnesse to be perswaded thereby as the word signifieth is here set down as the chief cause of their perpetual imprisonment in Hell those spirits are in prison who sometimes were disobedient 7. The Lord doth not at the first give over dealing with despisers of his saving counsels and rejecters of his blessed offers but doth defer their deserved punishment and draw out his patience in length toward them as the word here signifieth that they may be the more inexcusable and he may have the glory of long-suffering and patience after it is expired for upon those who are now in prison the long-suffering of God once waited in the dayes of Noah 8. 〈◊〉 length of time can make the Lord forget his 〈◊〉 which in penitent sinners have abused even when 〈◊〉 are in Hell he will remember them and make 〈…〉 remember their for the increase of their 〈…〉 torment and vexation Luke 16.25 for here the Spirit of the Lord speaking by this Apostle declareth to the world that he is mindful of the despising of his patience and pains manifested many thousand years ago toward them that are now in Hell Once the long-suffering of God waited in the dayes of Noah c. 9. Even those who may have good hope through grace that they are delivered from the pit of destruction ought to consider the woful case of them that are there as a mean to keep them from provoking the Lord by those sins which bring souls to that prison and as a motive unto thankfulnesse to Jesus Christ and constancy in duty to him notwithstanding of temporary sufferings who hath delivered them from the same for here the case of the damned for disobedience to the Gospel is presented by the Apostle to the consideration of those who as he supposeth in the former words might comfort themselves in their exemption from wrath by Christ's sufferings as an argument to constancy in holinesse notwithstanding of hardest usage from men which is the Apostle's scope to presse 10. When the Lord vouchsafes to send his Word unto a People he useth also with it to frame his workings and dispensations so as may be most fitting for bearing-in his Word upon them that if they reject and slight both their stripes may be double for beside that Christ went and preached to the old world he made a work to be wrought before their eyes which was a visible preaching of wrath to come upon them except they did repent and a real invitation of them to repentance that they seeing such a small vessel in comparison of the great multitude that were upon the face of the earth every one might have studied to be one of those who might have had entry into it He went and preached and his long-suffering waited while the Ark was a preparing 11. Whensoever the Lord hath judgments to bring upon the generality of a People it is his way to provide sufficient means of safety for his own that are among them sometimes from the outward judgment as here and alwayes from the evil of it Psal 91.10 for while judgment was approaching upon the old world the Ark was a preparing wherein few that is eight souls were saved 12. Though there never were nor will be at any time wanting some true Believers in Jesus Christ in regard of his standing relation of a Husband and Head to the Church Yet so far may profanity or error overspread the face of the Church that the number of visible Professors may be very few and therefore the multitude of such can be no real mark of the true Church for here in all the world there are but a few and of those a great part wicked for what may be gathered from the Scripture history that is eight souls saved by water 13. It may fare the better with the wicked in this life though nothing in that which is to come that they have been in society with the Godly and have outward relations to them partly for the more satisfaction and encouragement of the Godly who are tied to them by natural bonds or affection and partly that they may be some way serviceable to the Godly in the Work of the Lord for which causes among others there are here eight souls whereof some were of a wicked disposition and cursed Gen. 9.22 25. saved by water 14. The Lord can make that which is the mean of destruction to the wicked a mean of safety to his own for the water which drowned the rest of the world beareth up the Ark and so proveth a mean of the safety of there eight who were saved by water Vers 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ The eight encouragement to constancy in suffering for Christ and his Truth is That since Believers have a spiritual priviledge answerable to the Ark sealing their safety from the â—â—ludge of God's wrath to wit their Baptism not the external part of it alone which can only remove the filth of the body But the internal to wit the application of Christs bloud to the conscience of Believers which the Apostle expresseth here by the effect thereof that thereby Believers may challenge all Christ's purchase as theirs and answer all challenges to the contrary and that upon this ground that their Cautioner is absolved from their Debt whereof his Resurrection is the evidence Therefore they have no reason to faint in following their duty or fear to be lost in the midst of their sufferings Hence Learn 1. Whatever outward priviledge any of the Lord's People had of old when he was working in a more extraordinary way than now every ordinary Believer may find in Jesus Christ a spiritual privileage answerable to it Faith can seed upon Christ the bread from Heaven Joh. 6.32 35. as the Israelites did upon the Manna it can draw spiritual life and health from him as the stung Israelites had health to their bodies by looking to the brazen Serpent Joh. 3.15 16. and can find spiritual and eternal safety in Him through his own means as in an Ark when others are perishing in the deludge of his wrath for though Believers in the Apostle's time had not such an extraordinary way of preservation from persecution as Noah and the few with him had from the flood Yet they have a spiritual priviledge answerable to it and of a far better nature The like figure whereunto Baptism doth also now save us 2. Baptism doth in a spiritual sense resemble the Ark in so far as few in comparison of
and will not spare to spend their bodies and spirits and wast their means in the service of their lusts and cannot be satisfied with any that will not do the like as is imported in the signification of these words They think iâ— strange that ye run not with them to the same excesse of riot 4. Profane men cannot abide that the Godly should be in credit and reputation beside them partly because of their natural enmity against them Gal. 4.29 and partly because their way is a shame and reproof to theirs as Christ's was to his enemies Joh. 7.7 therfore they devise and spread false calumnies to hurt the credit as the word here signifies of the Godly speaking evil of you 5. Even the Godly are so little mortified to their credit before the world and do so little prize esteem with God and his People that the mockery and slanders even of profane men are ready to prove great discouragement to them in the wayes of the Lord for the Spirit of God finds it necessary here to guard against this discouragement by discovering of it and threatning the slanderers They think strange that ye run not with them c. speaking evil of you who shall give account c. 6. Although the saving grace of Christ doth not loose those upon whom it is vouchsafed from the relations they may have to gracelesse persons nor from the duties of those relations neither yet from fellowship with them in necessary commanded duties 1 Cor. 5.9 10. and 7.12 13. 1 Sam. 11.6 7. 2 Cor. 11.20 c. Yet it will make them separate from their sinfull fashions and loath their company in their sinful courses even though they should be wondred at and evil spoken of for so doing for the Apostle importeth clearly that those Converts to whom he speaks would not now keep fellowship with their former companions in their sinfull courses what-ever they might suffer at their hands while he saith They think it strange that ye run not with them to the same excesse of riot 7. Although a long-suffering God may let wicked men have a long time of prospering in their sinful wayes and persecuting of his beloved People yea and may defer his reckoning with them the whole length of their time Yet of necessity they must all of them at last appear before Him as their Judge at the great day when both those of them that have died before that time and such as shall then be found living must be present to give account to Him that judgeth quick and dead 8. The delay of the last reckoning with wicked men is not because the Lord is not ready for that work but because there is yet a number of the Elect to be gathered Rev. 6.11 their faith and patience is to be tried Rev. 14.12 and the wicked to be more ripened for judgment Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account for He is ready to judge the quick and the dead 9. So dear are the Lord's People to Him and so exact is He in his justice that there is not a thought in wicked mens hearts nor a word in their mouthes contrary to Him or his People but He takes notice of it and will exact a strict account thereof from them for here the Spirit of God signifieth His notice-taking of their admiring thoughts of the Godly and their ill speeches of them and assureth His own that for these they shall give account to Him who is ready to judge the quick and the dead 10. Although the Children of the Lord should not desire a wofull day upon the most wicked for any personal injury they have received from them Jer. 17.16 nor rejoyce when it comes upon them because they are their enemies Prov. 24.17 but rather should pray for their conversion and salvation Mat. 5.44 Yet it is both lawful and necessary for the Lord 's suffering People to consider how glorious the Lord will be in his justice upon so many of them as are irrecoverable and without the compasse of his electing love and thereby ought to comfort their hearts against their bitter flanders and other injuries of that kind for this is here given as an encouraging motive to the study of holinesse notwithstanding of any discouragement from such that they shall give account to Him that is ready to judge the quick and the dead Vers 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit The fourth argument to constancy in holinesse notwithstanding of any discouragement from the profane world is That seing the Gospel had been preached to the Saints who are now at their rest for this very end that they being exercised in their external condition with the hard censures and persecution of the profane might have the life of grace promoted in their hearts and so be fitted for life eternal there was therefore no reason why the Lord's People should be discouraged in that way because of such a lot as all the Saints departed had met with Doct. 1. All that believe the Gospel and give up themselves to the obedience of it may resolve to have many hard censures past upon them by those that do not profit by it to be judged by them a deceived and accursed people Joh. 7.47 49. a proud and precise company who will not do as neighbour and others do Mark 7.2 5. to have many false calumnies raised and spread of them Rom. 3.8 and to be condemned to the worst usage that wicked men can bring upon them Jam. 5.6 for this is here set down as the lot of the Saints departed and the consequent of their imbracing the Gospel For for this cause the Gospel was preached to them that are dead that they may be judged according to men in the flesh 2. Although the Gospel of it self tend to the making of peace both with God and amongst those that hear it Rom. 10.14 Luke 19.42 and the Lord doth no wayes approve profane mens censuring or condemning them that imbrace it Luke 10.6 Yet doth the Lord send the Gospel among men for this very end that upon occasion of his Peoples imbracing of it wicked men may vent their natural enmity against Him by their persecuting of His People that so they may be justly punished for that and other of their sins and His own People may be exercised by their opposition for their good which are just and holy ends upon God's part For for this cause was the Gospel preached to them that are dead that they might be judged according to men c. 3. It giveth much encouragement to the Lords People in the way of their duty against all discouragements from the profane to consider first That they are not singular in a suffering lot seing the same hath fallen to the Saints before in whose person God
of the necessities of others of the Lord's People and that with due consideration how far his ability may reach so as his charity may neither be unsuitable to the Lord's liberality towards him 2 Cor. 16.2 nor prejudicial to duties of equity Rom. 13.8 especially to those of his near relations 1 Tim. 5.8 So those who have an Office in the House of God for gathering and distributing the charity of others ought to discharge the same with faithfulnesse and diligence chearfully going about the meanest â—uty of their office for this last part of the Apostle's direction may be understood both of the Deacons and of every private Christian and likewise of the proportion which should be betwixt their charity and their ability as also of their stretching themselves to the utmost of the grace given unto them to do those duties of charity in a right manner If any man minister let him do it as of the ability which God giveth 3. As there is a great pronenesse in all men naturally whereof the Regenerate are not free to seek their own glory especially in the giving out of their receipts as is imported in the Apostle's proposing this end to Believers in the communication of their gifts that God may be glorified So none can acceptably imploy their best gifts unlesse their main end be that God he giver may be praised both by the dispenser of these gifts and by those that are profited by them for giving such gifts to men and the heart to let them forth for so holy an end as this that God in all things may be glorified 4. As every gift we have comes to us through Jesus Christ Job 1.16 So all the glory that redounds to God by the right use of these gifts must be given to Him whether by the dispenser of them or those who are profited by them through Jesus Christ in whose strength they are rightly imployed Job 15.5 who makes His People intend the glory of God in all things Isa 61.3 Job 17.10 and makes their intention to glorifie Him accepted by His merits Heb. 13.15 for this glorifying of God which is here proposed as the end to be intended both by them that let out their gifts to others and by those to whom they are dispensed must be through Jesus Christ That God in all things may be glorified through Jesus Christ 5. Although the essential glory of God be so infinitly great that it can receive no addition Neh. 9.5 and His dominion in it self so absolute and large that it cannot be more Psal 115.3 Yet it is the duty of all His People especially His Ministers to declare that glory of His to wish that it may be ascribed to Him by all and that His dominion may be voluntarily acknowledged and submitted to by all for so doth the Apostle here To Him be glory and dominion for ever 6. So full of desires to have Christ glorified and submitted unto by others should the hearts of all that love Him especially His Ministers be that they should be ready to intermit other purposes and burst forth in His praise thereby to provoke others to that duty for so doth the Apostle here To Him be glory and dominion for ever 7. Our desires to have the glory of the Lord manifested and His dominion over all acknowledged and willingly submitted unto should reach the length of eternity in regard we are obliged to Him by favours of infinit worth for which we will never be able to give Him the glory due to Him To whom be glory and dominion for ever 8. We ought to raise our hearts in praise by the consideration of the Lord's faithfulnesse in performing of His Promises and to close that exercise for the time with the hearty acknowledgment thereof and with our faithful engaging of our selves to glorifie Him by believing of His faithfulnesse for this Hebrew word Amen signifying faithfulnesse is used in all languages importing that all tongues should and must at last give to God the glory of faithfulnesse and is made the ordinary close of our prayers and praises to signifie our acknowledgment of His faithfulnesse and engaging of our selves faithfully to every duty that may honour Him Amen Vers 12. Beloved think it not strange concerning the fiery trial which is to try you as though some strange thing â—â—â—pened 〈…〉 The second part of the Chapter containeth several directions for aâ—â—ining to a right disposition and carriage under a crosâ— for Christ and several encouragements against the â—â—t â—e The first direction propounded negatively 〈◊〉 Thaâ— they should not be amazed nor perplexed at the â—rest sufferings as men use to be when they meet with â—â—e new and strange thing The first reason pressing this direction is That their hardest sufferings were but to 〈◊〉 graces and purge away their corruptions and 〈◊〉 â—ore ought to be well taken Doct. 1. Christians under a crosse especially for Christ and Truth stand in need of frequent directions and encouragements and those born-in with much affection they being then in hazard to take some sinfull course for their ease or else to suffer heartlesly and in a way unbeseeming their Master and ready also to think themselves forgotten or slighted by others for which and the like causes it is that the Apostle having been upon this subject of directing and encouraging sufferers frequently before in this Epistle doth here return to it again and make way for it by this loving compellation Beloved think it not strange c. 2. The Children of the Lord have not only trials but fiery trials to prepare for which are such as do deprive them of the sweetest of earthly comforts and reaches to that which is dearest to them as men their credit liberty and life Mat. 16.24 and such as few Professors will abide Zech. 13.9 for such trials are the Godly here forewarned of and supposed to be in while the Apostle thus directs Think it not strange concerning the fiery trial 3. So unwilling are the Children of the Lord to forecast sore trials and so make them familiar to themselves before they come Heb. 12.5 so subject to security even when trials are nearest Mat. 26.40 so ready to dream of much worldly ease Act. 1.6 and when they get but a little breathing-time from trouble to promise themselves perpetual exemption therfrom Psal 30.6 that they are in great hazard to be surprized and perplexed at the sight of approaching trials as men use to be at the sight of any thing strange and terrible which they did not forecast and prepare for as is imported in this direction Think it not strange concerning the fiery trial c. as though some strange thing had happened unto you 4. How fiery soever the trials of the Lord's People be there is no reason why they should seem strange to them seing they are so frequently forewarned of them in Scripture considering that the best of the Saints and the Captain of our salvation have gone through
stayed there after the expiring of the seventy years captivity whom this Apostle being a Minister of the Circumcision Gal. 2.7 hath gone to visit and planted in a visible Church And next he delivers commendations from Mark who was a publick Minister of the Gospel Col. 4.10 11. and being one of this Apostle's old acquaintance Act. 12.12 hath been instructed by him in the Gospel for which he is here called his son as Timothy is called Paul's for the same reason 1 Tim. 1.2 Hence Learn 1. It is the duty of the Lord's People especially in a suffering time though never so far distant in place to love and remember one another as if they were present and embracing one another as the word of saluting in the Original imports to signifie their desires to know one anothers condition their sympathy with one anothers suffering and joy for one anothers welfare all which is imported in the salutation common among the Hebrews 1 Sam. 25.25 1 Chron. 18.10 And it is likewise the duty of those who are intrusted with the carrying of such salutations to make conscience of the delivery of them for the Church at Babylon remembereth their dispersed Countrymen and desireth the Apostle to signifie the same to them who doth it here accordingly The Church which is at Babylon saluteth you 2. The Lord who reigneth in the midst of His enemies Psal 110.2 can erect and keep up a Church to himself even in those places of the world where His enemies are permitted to have all the external power in their hand for He hath here a Church at Babylon where we never read that the civil-power was imployed for Him 3. The Lord hath many designs of providence which will not appear for a long time after He hath begun to work in order to the execution of them for now it appears that when the Jews were carried captive to Babylon the Lord hath had a design to have a Gospel-church erected there before they should all come back again as is clear by comparing Acts 15.18 with this that there is a Church at Babylon 4. The Lord can make the sinful failings of His People subservient to His gracious purposes and yet be holy in all His wayes for the sinfull stay of some of the Jews in Babylon when they had a call and opportunity to return in Cyrus's time is made to serve the accomplishment of this holy purpose of God â—anent the having of a visible Gospel-Church at Babylon 5. The constancy of some of the Lords People who are under the power of wicked men and the appearance of the grace of Christ in them especially their love and sympathy with the rest of His People ought to move others to constancy under their sufferings and make them confident of the same thorow-bearing strength for that the Apostle may encourage these suffering-Believers to whom he writeth he sendeth them here commendations from their Bretheen in Babylon in testimony of their love to and sympathy with them The Church which is at Babylon saluteth you 6. No journey never so long or hazardous ought to be shunned by any Servant of Christ to do service to Him who hath engaged Himself to be with them go whither they will Mat. 28.20 In the faith whereof Peter hath undertaken this long and hazardous journey from Judea to Babylon from whence he sendeth this Epistle to the rest of the Christian Jews 7. Because all the Members of the visible Church are chosen out of the world to professe Christ and to have the offers of His grace made to them and so many of them as do really imbrace these offers have doubtlesse been from eternity chosen to be equal sharers of spiritual and eternal mercies Therefore they may be all spoken of and dealt with by Christ's Ministers as the Elect of God for so doth the Apostle here speak of the whole visible Churches at Babylon and other places Elected together 8. It is a special comfort to suffering-Christians to know themselves remembred and respected by more eminent Christians than themselves by whom they are apt to apprehend themselves forgotten and slighted for which cause we may safely conceive the Apostle here to mention commendations particularly from Marcus his son 9. Those who have been instrumental in the conversion or spiritual edification of others ought to entertain a special measure of tender affection toward them and should have from them a special measure of reverence and love such as children owe to their parents for because Mark was instructed by this Apostle in the knowledge of Christ and the Gospel and did resemble him in faith and conversation he is here called his son 10. A penitent's former failings ought not to hinder his esteem with any of the Lords People for Mark who by his separating from the Apostles while they were about the Work of the Lord did occasion a sinful separation of one of them from another Act. 15.37 38 39. is here particularly mentioned as one dear to this Apostle and whose love and remembrance should be a comfort to sufferers And Marcus my son 11. So careful should the Ministers of Christ be to entertain love among the Lords People and particularly to beget and cherish in their hearts a good esteem of other Ministers though inferiour to themselves that they should willingly condescend to be servants in the meanest offices of love that may conduce for that end Therefore doth this great Apostle registrate in his Epistle the commendations of the Church at Babylon and Marcus his son Vers 14. Greet ye one another with a kisse of charity Peace be with you all that are in Christ Jesus Amen In this last article of the Conclusion the Apostle exhorteth these to whom he writeth to expresse mutually their hearty affection one to another by such signs as were ordinary in those times and confidently wisheth unto them all sort of happinesse Hence Learn 1. It doth much contribute for the successe of the Gospel among a people that there be mutual love amongst them and expressions thereof Therefore the Apostles do ordinarily close their Epistles with exhortations to mutual love and unity as that without which the fruit of their pains in these Writings would be much hindered and so doth the Apostle here Greet ye one another with a kisse of charity 2. Whatever decent expressions of mutual respect and love be the ordinary custom of the times and places where the Lord's People live they ought not to be scrupled at but rather made conscience of by them in obedience to Him who commandeth love and respect and consequently the expressions thereof to be among His People Greet one another with a kisse of charity 3. All the mutual expressions of love and respect among the Lord's People ought to flow from an inward affection of christian love in the heart of one of them towards another and ought not to be performed as fashional and flattering compliments which are hateful to God Psal 12.2 3.
called himself Lord or Head of the Church but discharged it in all Ministers 1 Pet. 5.3 and here taketh a lower title to himself A Servant 2. It is necessary for Christ's Ambassadors to know and assert their Calling from Him that Truth may have weight with People and they may have courage what-ever their faithfulnesse may cost them for while the Apostle knoweth himself to be a Servant of Jesus Christ he dare avow himself by name and surname even when he 〈◊〉 publishing Truths that cost him his life Simon Peter a Servant and an Apostle of Jesus Christ 2. He describeth these to whom the Epistle is mainly directed from the worth of their faith equal to the faith of the Apostles for all saving effects and cleareth the way how they came by it to wit by the vertue of the faithfulnes of God and the merits of Christ Hence Learn 1. The Scriptures are not only given for converting sinners and working grace where it is not Psal 19.7 But also for their sake who are already converted and gracious fine places being mainly intended for them to further their growth guard them against temptations and to fit them for their last meeting with Christ which are the ends of this Epistle directed mainly to them that have obtained precious faith 2. Although some Believers are more strong in believing and so have more joy and peace than others 1 Joh. 2.13 14. Yet is the faith of them all of alike worth in so far as it uniteth them all to the same Saviour from whom the weakest faith shall never shed interesteth them all in the same spiritual promises priviledges and glorious reward and is bought for them all with the same price in all which respects the true faith of the meanest Believer is alike precious with the faith of the Apostles 3. The way how saving faith cometh to the Elect and is wrought in their hearts is by vertue of the faithfulnesse of God who promised to Christ in the Covenant of Redemption the bestowing of it upon the Elect Psal 110.3 and to the Elect in the Covenant of Grace Isa 54.13 Joh. 6.45 It being God's righteousnesse to prove himself faithfull in making all these promises and it comes also through Christ's righteousnesse which is his doing and suffering to purchase it and other saving graces for us and so although we have it freely Yet Christ bought it dear and God is righteous in giving what Himself promised and Christ paid for 1 Joh. 1.9 So the Apostle makes this precious faith to come to all that have it through the righteousness of God and our Saviour Jesus Christ Vers 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. In this Salutation he wisheth to them a daily growth in their hearts 1. Of the sweet sense of God's free favour making the graces of His Spirit to thrive 2. Of true spiritual peace flowing from the former and carrying with it every necessary blessing as the signification of these words grace and peace and their order doth import and all this through their growing in that knowledge of God and his Son Christ which hath faith affection and practice with it Hence Learn 1. No lesse than what is here wished for is the Lords allowance to every Believer if they get it not they have themselves to blame for His Majesty doth nothing to mar the multiplying of grace and peace upon all that have precious faith 2. They that would have this rich allowance must not only expect in this order Grace or God's free favour first and then Peace with every necessary blessing But they must study to grow daily in the knowledge of the nature and will of God the purchase fulnesse and offices of Christ so as by the use-making of all heart and life may be changed for such a knowledge is this through which grace and peace is multiplied 3. It is not formality or vain repetition to use frequently the same expressions to God or to others when they flow from new sense of the worth and need of the things for this Apostle and others do ordinarily use these same expressions in the beginnings of their Epistles Grace and peace c. Vers 3. According as His divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of Him that hath called us to glory and vertue Followeth the ground of his confidence which might also hearten them that it should be acording to his wish to wit That Gods powerful grâ—â—â—â—ad already begun a saving work in them by bestowing freely upon them all that is essential to a gracious frame of spirit within and a holy life without and this he had done by making them so to know Christ as to consent to Him calling them by the Gospel to glory or eternal life as the end by vertue which is grace and holinesse as the way or means Hence Learn 1. The seen beginnings of a saving work of grace are comfortable pledges and confirmations to faith that that work shall thrive it being suitable to the Lords wisdom power and constancy to carry on and perfect what He hath begun for the Apostle wisheth grace and peace to be multiplied According as His divine power had begun the work 2. To give grace to a graceless soul is a work of Gods infinit power there being so much unworthinesse guiltinesse and opposition to hinder that work in all the Elect Therefore the cause of this work is here made divine power 3. The Lord in the bestowing of saving grace worketh both irresistably and freely neither can any for whom it is appointed and purchased so oppose as to hinder the bestowing of it for it is divine power that worketh it Nor can any in nature so use their naturals as to prepare themselves for or merit the bestowing of it for divine power worketh by giving freely all things that pertain to life and so the very preparations for the new life 4. The substance of every saving grace though not the full measure and a right to what may enable for honouring God in practice is given at once in conversion As a Child when it first liveth or is new born hath all the essential parts of a man Therfore to these to whom the Apostle wisheth encrease of grace and upon whom he is to presse growth he affirmeth to be already given all things that pertain to life and godliness 5. The very first beginnings of grace is wrought in the heart by making a sinner drink-in the knowledge of Christ the Law indeed prepares for this work by discovering sin and deserved wrath and terrifying the conscience But the Gospel which holdeâ—â— out Christ the Saviour from sin and wrath having in Him the fulnesse of grace and a heart to let it out freely upon gracelesse sinners is the Spirit 's instrument of working grace for as the Apostle wished grace to thrive in the former Verse
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
to whom all those differences of duration which to the creatures are longer or shorter are all alike and alwayes constantly present Doct. 1. There is so great affinity betwixt the hearts of the Godly who are but in part renewed and the vilest temptations to the greatest blasphemies or errors especially such as patronize the lusts of corrupt Nature that when they are boldly vented with pretence of reason there is great hazard that there be some impression left upon their hearts inclining them to the same Therefore for the preventing or removing of this the Apostle taketh pains to satisfie the Godly concerning the causes of the delay of Christ's coming which had not been needfull except they had either received or had been in hazard to receive some bad impression from the bold assertion and seeming reason of these mockers 2. Although it hath pleased the Lord to condescend so far to our shallow capacity as to set forth to us in Scripture and to give us leave to take up His duration in our own tearms while He calleth Himself Yesterday and to day and for ever Heb. 13.8 Which was and is and is to come Rev. 1.4 The Ancient of dayes Dan. 7.9 Whose years have no end Psal 102.27 Yet all these differences of time which to us are longer or shorter are all alike to Him whose duration admits of no beginning succession or ending but consisteth in a constant presentness of all that which seemeth to us past or to come for one day is with the Lord as a thousand years and a thousand years as one day 3. The Servants of Christ ought to have a far different esteem of those who mock at the Truth of God and scoffingly vent their errors contrary to it and of those who through infirmity may have some inclination toward error and therefore stand in need to be guarded against it and accordingly their carriage ought to be different toward the one and the other for of the one the Apostle spoke in the former words with indignation and contempt as they deserved calling them scoffers walking after their ungodly lusts but to the other he speaketh here with love and tendernesse But Beloved be not ignorant of this one thing 4. There are some things revealed in Scripture concerning the Lord which must be understood by faith as the Apostle's expression is Heb. 11.2 although they cannot be comprehended by us to the satisfaction of our shallow reason for here the Apostle would not have them ignorant of this one thing That one day is with the Lord as a thousand years and a thousand years as one day which is a Truth that none with â— time can well comprehend only faith can assent to and make use of it in judging as he judgeth that many years delay to us of the performance of a promise is but a very little time being compared with eternity only it may foster a holy longing to be with Him when we shall partake of His duration as well as of His glory when there shall not be such a thing as any sad reflections upon by-past sweetnesse or any painful langour for sweetnesse to come but a constant present possession thereof our duration resembling His with whom one day is as a thousand years and a thousand years as one day Vers 9. The Lord is not slack concerning His promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The second ground for satisfaction of the Godly concerning the delay of Christ's second coming is That that delay doth not proceed from any such thing in God whatever men may judge as usually maketh men slow in performing their promises but only from His patience toward His Elect whose temper requireth time and pains for working grace in them that they may be fitted for glory Hence Learn 1. We ought not to frame our thoughts of God as one man useth to do of another especially when we think of the delay of performance of promises as if that delay did slow from want of foresight of possible difficulties weaknesse forgetfulnesse or ficklenesse whence delay among men doth ordinarily flowâ— all such thoughts of Him as our hearts are very apt to entertain Psal 50.21 we ought to remove far from us and to perswade our selves of the contrary that He is most mindful of His Promises Psal 111.5 and so swift in performing of them that He will not stay a moment after He hath wrought what is necessary before the performance Mal. 4.2 for such negatives as this here concerning God do in Scripture both import an aptnesse in us to imagine the contrary affirmative of Him and likewise that the contrary of what is denied is in a superlative degree His property The Lord is not slack concerning His Promise as some men count slackness 2. The true and satisfying reason of the delay of the second coming of Christ is the Lord 's long-suffering toward His own Elect who must be dealt with in order to their conversion in a way suitable to their temper which requireth time and pains to work upon each elect soul come into the world and to the years of discretion by commands threatnings promises and alluring motives every one of these being multiplied after another and by these same means every elect brought to that measure of grace which God hath determined to work in the converted that they may be fitted for glory for this is here given as the satisfying reason of the delay of Christ's second coming that the Lord is long-suffering to us-ward 3. The Lord doth not soon nor easily gain His point even with His own Elect but after many refusals of His renewed offers and slighting of His pains His patient and powerfull love doth at last overcome all opposition in them and so bringeth them to repentance for before they are brought to it He is long-suffering to us-ward 4. The Lord cannot fall short of His intention toward any upon whom He doth take pains nor doth His good-will to save reach to any sinners but those whom He doth really make partakers of Salvation for the Apostle saith here He is long-suffering to us-ward that is to us Believers and others elected as we are not as yet born or not as yet converted not willing that any such should perish but that all of that kind should come to repentance So that the Scripture All is not alwayes to be understood of all and every individual person in the world but oftentimes it is put here comprehended in Us for all the Elect only as is clear by comparing Jer. 31.34 with Joh. 6.45 and this present Scripture 5. Although the Lord do only intend the salvation of His Elect by His long-suffering and pains Yet He is pleased to expresse His desire of their salvation in the largest tearms that can be that so He may the more effectually prevail with His own and render the rest the more