fear sufferings from them nor to joyn with them in their evil wayes to eschew the same Hence Learn 1. Trouble and persecution cannot arise in the Church when wicked men please to plot it or set a time to the beginning of it were their power policy and malice never so great but only when that fit and prefixed opportunity as the word here signifieth is come which hath been condescended upon in the eternal councel of God who hath also determined how long the troubles of the Church shall continue Hab. 2.3 and at what period of time they shall end Psal 10â— 13 The consideration whereof should quiet and comfort the hearts of the Godly under their sufferings for it is here held forth as a ground of chearfull submission to a suffering lot that the time prefixed and fittest for that businesse as the word signifieth â—s come 2. The Church is the House of God whereof himself is both the Builder Psal 147.2 and the Foundation and chief corner-stone Isa 28.16 wherein he delighteth to dwell Psal 132.14 and which he will therefore protect and defend Zech. 2.5 wherein there should be every thing belonging to a well-ordered family 1 Tim. 3.15 especially holinesse in the members thereof Psal 93.5 for so the Church is here called The House of God 3. As the Lord is pleased sometimes to begin his judgments at the sins of men without the Church that thereby his own may take warning Zeph. 3.6 7. So he seeth it fitting at some other times to take another method and to begin at his own Church with sore corrections while his enemies who must drink the dregs of that cup whereof his own tast but a little Psal 75.8 Jer. 25.29 and 17.18 are spared that he may make use of them as a rod wherewith to scourge his Children Isa 10.5.12 that he may prove himself impartially just in correcting the sins of his own which are oftentimes more dishonourable to him than the sins of others Amos 3.2 for which and the like causes it is that judgment must begin at the House of God 4. Although there be no vindictive wrath in any of the troubles and sufferings of the Godly since Christ hath born that to the full Rom. 5.9 and so all his paths toward his own and consequently even persecution it self must be mercy and truth Psal 25.10 Yet those calamities wherewith the Lord exerciseth his visible Church may be called judgments not only because they are properly such to many wicked and profane with whom God dealeth by these calamities as a just Judge punishing unpardoned iâ—â—â—ities and because that same calamity which â—s a merciful trial to the Godly will be turned in a judgment to their persecutors as the Apostle importeth in the latter part of this Verse but also because even persecution it self and suffering for Christ and his Truth in reference to the Godly as they are alwayes acts of the Lord's love to them Heb. 12.6 So they may be also acts of his holy justice correcting and humbling them for those iniquities which he hath pardoned Psal 99.8 so that those same sufferings which the Godly endure for Christ and his Truth may be to them also fatherly chastisements for their faults which in Scripture are called judgments even upon the Godly Psal 119.75 for here the Apostle speaking of the trials and sufferings of the Godly saith Judgment must begin at the House of God 5. The trials and hard exercises of the Church are certain forerunners of a wofull end abiding the instruments thereof when the Lord hath done his work by them the consideration whereof should keep the Lord's People from fainting under their sufferings from wicked men and from inclining to joyn with them in their evil wayes for present case for if judgment first begin at us what shall the end be of them that obey not the Gospel 6. As the end of all wicked men even of these who have not heard the Gospel shall be everlasting destruction because they have not made use of those natural impressions of God and his Will that are left in them Psal 9.17 So the judgment abiding those who have heard the Gospel and would not suffer themselves to be perswaded to imbrace the blessed offers made therein nor give up themselves to Christ's obedience which is the description the Apostle giveth of those whom he here threatneth supposing them to have been hearers of the Gospel shall be so terrible as no words can expresse Therefore the Apostle useth this question which none can answer What shall the end be of them that obey not the Gospel Vers 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Here the Apostle cleareth his former argument to this purpose That if even justified persons and holy walkers had such a hard lot in the world that they could not but with great difficulty and through many fiery tryals win to the Kingdom of Heaven Those who did cast off all Religion and gave themselves up to all wickednesse might expect in the day of God's reckoning with them to find no place to shelter themselves from his everlasting wrath and therefore there was no reason why the Godly should fear them or joyn with them in their evil wayes to shun sufferings from them seing their end should be so terrible Hence Learn 1. Although the salvation of all that flie to Christ and take themselves to the study of holinesse be most sure in regard of Christ's undertaking to cause them persevere till they come to it Joh. 10.28 and the way to that salvation be in it self sweet Prov. 3.17 and in regard of Christ's large allowance of strength and comfort easie to the renewed man Mat. 11.30 Yet considering the many fiery trials that are in the way and the Believers own weaknesse it is no easie matter for them to win through to the possession thereof The consideration of which difficulty should be so far from discouraging them in the way that it should provoke them to put on much resolution to hold on that way in Christs strength notwithstanding all difficulties for not the possibility of the Elects losing salvation but the difficulty of attaining it by reason of many trials and their own weaknesse is imported in this expression as a motive to constancy If the righteous scarcely be saved c. 2. While the Lord's People are suffering and wicked persons prospering they should put their hearts frequently to consider how wofull and unspeakably terrible the end of these wicked enemies must be when they shall be forced to appear before their Judge and shall find no place to shelter them from his fierce wrath which shall pursue them to Hell and torment them there for ever that by such thoughts the suffering-Children of God may be moved neither to envie them for their present prosperity nor incline to joyn with them in their sinful courses for eschewing trouble from them Psal 37.1 2 c. and
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
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
wit before their conversion they had not obtained mercy 5. The closing of sinners by Faith with Jesus Christ as the Gospel offers him to them doth bring them to a most sweet and excellent state namely to be owned and dealt with by the Lord as his People in a most special manner whom he will never forsake Psal 94.14 and to obtain mercy of him for pardoning their daily sinfulness Mica 7.18 for pitying and supplying as is fitting all their necessities as the word here translated to obtain mercy signifies and for bearing them through all the straits of their life Psal 23 6. and at last crowning them with glory 2 Tim. 1.18 All which is comprehended under this That they are now the people of God and have now obtained mercy 6. Of all miseries that can be exprest to live in an unconverted state under unpardoned sin is the greatest And of all priviledges in this world to be brought out of that state and to obtain mercy is the greatest and the most engaging to the study of holiness for the one is here held forth as the depth of misery and the other as the height of happiness and the change from the one to the other as one of the strongest engagements to duty lying upon those who in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy Vers 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul The Apostle repeateth and enlargeth that which he pressed in the first Verse of this Chapter in order to their spiritual growth to wit That they should keep up the battel against their inward unmortified lusts and this is prest by three arguments The first is taken from Christ's affection and the Apostle's toward them as being dearly beloved of both The second from their hard lot in the world that they were strangers and pilgrims which was verified in a special way of these scattered Hebrews to whom he writes And the third is from the hazard of the prevailing of these lusts which is no lesse than the eternal ruine of the soul Hence Learn 1. There doth remain even in those who are far advanced in mortification such swarms of sinfull motions and strong inclinations to evils yet in a great part unmortified in them and so prone are they to give way to them and to fall slack in the battel against them that they have great need of exhortation upon exhortation and of one motive upon the back of another to stir them up to that exercise for even these whom the Apostle supponed to have made some progress in mortification Chap. 1. ver 22. and whom he had exhorted to further progress therein in the first Verse of this Chapter he doth here again exhort very earnestly to the same by several arguments Dearly beloved I beseech you abstain from fleshly lusts c. 2. True mortification of sin consisteth not only in abstenance from the outward acts thereof but in the weakning of the root and power of sin within and the inclinations and desires of the soul after the acting thereof which are here called fleshly lusts in regard they tend to the gratifying and pleasing of the flesh and are acted by the outward man abstain from fleshly lusts 3. The best way for Believers to fit themselves for the shewing forth of the praises of God in their practise is To set about the mortifying of those motions and inclinations to sin that remain in their heart these being the cause of all the out-breakings which dishonour God in their conversation Jam. 4.1 for this exhortation may safely be taken as the mean of attaining to that which is the great end of Christians calling exprest in the former Verse That they may shew forth his praise they must abstain from fleshly lusts 4. The love of the Lord manifested toward sinners should be a very strong argument to move them to fight against these lusts which dishonour him and mar the sense of his love and the further manifestation thereof for this stile Dearly beloved may be taken as an argument to the duty prest and understood mainly of the love of God to his People because the Apostle Paul Rom. 9.25 citing the place which this Apostle cited immediatly before doth find in it this stile in reference to God and therefore this Apostle may be conceived to make use of it here in the same sense as a motive to the study of mortification Dearly beloved abstain c. 5. Those who presse people to the mortifying of their beloved lusts had need not only to entertain much love to them in their hearts that so they may deal earnestly with them but likewise by some prudent expressions of their love to them insinuate themselves upon their affections that so the stirring of their passions which are ready to rise when unmortified corruptions are touched both in good 2 Chron. 16.10 and bad Mat. 14.4 5. may be prevented Therfore the Apostle breaths forth his affection to this People which may be safely taken to be also comprehended in this compellation as following after Christ and moving the Apostle to much earnestness Dearly beloved I beseech you abstain c. 6. As it may be the lot of those who in regard of their right to the Covenant of Grace and the benefits thereof are no more strangers and foreiners but fellow-citizens of the Saints and of the Houshold of God to be separated from their native Country as these Christian Hebrews were to whom this is spoken So what ever their condition in the world be they ought to esteem and confess themselves as the best of God's Saints have done Heb. 11.13 strangers and pilgrims who are absent from their own Country 2 Cor. 5.6 and may expect hard usage in their way Gen. 31.15 who ought to lay aside every thing that may hinder them in their journey Heb. 12.1 and have their hearts still homward Heb. 11.16 who should take little pleasure in the delights that offer themselves in the course of their pilgrimage Gen. 23.4 and esteem it a great honour to get leave to do any piece of service to God while they are upon their journey 1 Chron. 29.15 and should count much of any mercifull providence they meet with Ruth 2.10 and make their case an argument to God for his pity and kindness Psal 119.19 and a motive to themselves to abstain from every thing that may hinder them in their journey homward for this is brought in by the Apostle as an argument to all the duties of holiness and especially to the study of mortification that they were strangers and pilgrims 7. The inward motions of unmortified corruptions which are in the Godly do not only fight against the welfare of their bodies Prov. 14. 30. against that light and knowledge of God which is in their understandings Rom. 7.23 and against the graces and motions of God's
Lords sake 8. Magistrates should be so far from giving toleration let be encouragement to any wicked doers under their power whether godless and profane liveâ— Psal 101.4 5 7 8. or Hereticks and false Teachers though never so seemingly pious who are no lesse evil doers than the other Philip. 3.2 That they should esteem it the great end of their advancement to their Office and a principal part of their Duty to restrain and punish all such for this is here made one end of Magistracy comprehending one chief part of the Duty of Magistrates for the punishment of evil doers 9. It is the Duty of Magistrates to put most honour upon and give most encouragement and respect to those that live most subject to the will of Christ those being the best friends of Magistrates and the disgracing or wronging of them being in a special way resented by Christ the Supream Magistrate for this is another end of their Office and branch of their Duty that they are for the praise of them that do well Vers 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men The Apostle repeateth in substance his first argument whereby he did presse upon Professors of Christianity subjection to lawfull Magistrates to wit that this was now plainly revealed to be the will of Him who is above all Magistrates and withall he addeth a third That Christians respective carriage toward Magistrates should prove an effectual mean of confuting the calumnies of unreasonable men who being inraged against the Lord's People did represent them as enemies to Civil Government that so they might raise persecution against them Hence Learn 1. It is not so much the fear of hazard for neglect of duty or the apprehension of advantage by the performance of it as the consideration of the will of the Lord which should be the prime and mâ—st prevalent motive of Christians to their duty coâ—â—â—â—ring that his will though never so far above our natural reason and contrary to our natural inclination 〈◊〉 is the rule of Righteousness Rom. 12.2 in our obedience whereof our welfare doth consist Mark 3.35 for the Apostle having suggested this before ver 13. as a motive to this same duty holdeth it forth here again more expresly for so is the will of God 2. Disaffection to Civil Government and Magistracy is an old slander which hath been ordinarily given in against the Godly by wicked men who hate to the death those who by their holy walking do reprove and shame their profanity and therefore labour to engage those in power against them as their enemies Prov. 29.10 for as it was ordinarily charged upon the Servants and People of God of old Jer. 37.13 Ezra 4.12 13. So the Apostle prescribing a way to these Christian Hebrews how to silence such slanders importeth that it was in his time the ordinary tryal of the Godly to whom he writeth That with well doing ye may put to silence c. 3. Although it be fitting sometimes for the Lord's People to use verbal apologies for their own clearing and other lawful means of defence against false aspersions Act. 24.10 c. and 25.8 Yet a holy and christian carriage is the most powerful mean though it be more seldom made use of than any to confute the calumnies of wicked men and to bind up their mouthes were they never so enraged from speaking against the Godly for the Apostle having recommended this mean for this end before ver 12. prescribeth it here again importing the fitnesse of it for the end for which he presseth it and likewise some unwillingness in people to make use of it That with well doing ye may put to silence in which word there is a metaphor taken from the putting of a musle upon the mouth of some wild beast or mad-dog such as the malicious slanderers of God's People are the ignorance of foolish men 4. The ground of wicked mens malice which vents it self against the Godly in slanders and in mis-representations of them especially to men in power is that they are grosly ignorant to wit of the terror of that God who resents the least wrong done to his Servants as done to himself Zech. 2.8 and of the due subordination of men in Authority to Him by reason whereof His People may disobey their sinful commands without any wrong to their Office or disrespect to their Persons Act. 4.19 for here the Apostle leads the Lord's People to take the malicious calumnies of wicked men for the language of their ignorance that so they might rather pity and pray for them than study to requite them as their Lord did upon the same consideration Luke 23.34 while he thus directs with well doing put to silence the ignorance of foolish men 5. They who imploy their wit to make the Lord's People odious and bring them under hazard from those that are in power over them although they may have as much use of it as may get them the car and favour of them that are in power and may prevail by their calumnies to bring trouble upon the Godly Yet are they really and in Gods esteem mad and demented as the word here signifieth seing by their so doing they run the hazard of the wrath of Him who is a jealous and a terrible God against his Peoples enemies Isa 49.14 17. for the Apostle's scope and strain here doth import that malicious slanders of the Godly given-in to those in Authority had such acceptance and weight with them as to occasion the rise of persecution from them against the Godly and yet those who gave in these slanders are here represented by the Spirit of God as ignorant and foolish men Vers 16. As free and not using your liberty for a cloak of maliciousnesse but as the Servants of God The Apostle in answer to an objection which hath been in the hearts of some professors against that subjection which he had prest upon them to Civil Magistrates to wit that their christian liberty did exempt them from it especially those Magistrates being wicked and pagans bringeth in a fourth argument to presse the same The sum whereof is That however Believers be brought by Jesus Christ to a state of true and spiritual freedom Yet the Lord doth not allow them to make their christian liberty a pretence or vail to cover any wickednesse and consequently not that wickedesse of despising and rejecting his Ordinance of Magistracy but on the contrary doth enjoyn them all to use their liberty purchased by Christ wholly as an engagement and motive to his service Hence Learn 1. Believers in Jesus Christ are by him advanced to a state of true liberty and freedom which doth not consist in a liberty to sin against God which is Satans slavery 2 Tim. 2.26 nor in freedom from the sweet yoke of his service whether it be in attending his Ordinances to which he hath tied us till his second coming Mat.
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
to have the same suitable to their several ranks and conditions which God would have distinguished in some measure by apparrel Esth 5.1 Gen. 38.14 while they affect a newnesse and strangenesse whether in the kind of their apparel or in their way of using of it Zeph. 1.8 and when much time and expences are wasted about apparel as is imported in the Apostle's words here In all which and the like cases the Lord's People are ready to offend in the matter of their apparel and that because there is in them much unsubdued pride and vanity ready to manifest it self that way Isa 3.16 18 c. and because they forget that apparel is given to make them ashamed in remembrance of their sin 1 Tim. 2.9 14. for the hazard of offending by wasting both time and means is imported in this disswasive of the Apostle Whose adorning let it not be that outward adorning of plaiting the hair and wearing of gold or of putting on of apparel 2. Although the Lord allow persons who are in eminency above others to have ornaments beyond necessity Isa 22. â—0 21 22. and others to have more than ordinary at some special occasions Gen. 24.30 and all of his People to provide for things honest in the sight of all men Rom. 12.17 Yet when any Professor of Religion becomes excessive in the use of his liberty in these things he will be so far from commending Religion to others thereby that his practice will rather be a hinderance unto others to fall in love with it who may or will readily take occasion thence to think that Christians have no better things to take them up than these whereupon they wast their time pains and means for from this evil the Apostle here disswades Christian Women as they would gain their Heathen Husbands importing that their vanity and excesse in the matter of their apparel would rather hinder them than gain them to fall in love with Christianity Whose adorning let it not be that outward adorning of plaiting the hair c. 3. They that would by their outward carriage commend Religion and win others to fall in love therewith must have their prime care exercised about their heart which if it be adorned with the graces of God's Spirit in life and practice the conversation cannot but be lovely to all rightly discerning on-lookers for the Apostle having told those believing Women before that it was their conversation mainly which would gain their Husbands he now condescendeth upon the way of attaining to such a conversation Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 4. Those that wast much time pains and means in decking and trimming of their bodies do ordinarily neglect their souls leaving these in a disorderly sordid and filthy condition for the Apostle disswading from the one and in opposition thereto perswading to the other importeth the inconsistency of such an adorning of the outward man with the adorning of the inward Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 5. The Lord hath been pleased to hide the hearts of every one from the knowledge of another who therefore ought not by their rash judging and censuring of the inward frame and state of others to invade the Lord's prerogative of searching the heart Jer. 17.10 but ought to bestow much pains for keeping in a right frame their own hearts which are hid from all eyes but God's as a prime evidence of their sincerity Psal 51.6 7. Therefore the inward frame of the spirit is here called The hidden man of the heart 6. That which mainly makes the carriage of a Professor of Religion a mean to gain others to Jesus Christ is the exercise of the graces of God's Spirit within especially meeknesse and quietnesse of spirit by the former whereof to wit meeknesse they keep down their passions from rising against others that wrong them or against the Lord's dispensation in exercising them more hardly than others Numb 12.2 3. whereby also they essay all amicable and loving wayes of reclaiming such as do wrong them before they go to the rigor of justice 1 Cor. 4.21 and by the latter to wit quietnesse of spirit they do eschew all needlesse contradiction of others Isa 53.7 all rashnesse in their actions Act. 19.36 all medling with things not belonging to them 1 Thess 4.11 and all expressions of miscontent with that lot which the Lord hath carved out to them Psal 131.2 All which are here required of Christian Women tied to unbelieving and profane Husbands as special means of gaining them to Christ for in order to their gaining the Apostle thus exhorteth the Wives to put on the ornament of a meek and quiet spirit 7. Where such a gracious frame of spirit is within as the Apostle here exhorteth Christian Women to labour for it will have visible effects that may be discerned without for the Apostle exhorteth Christian Wives to the study of meeknesse and quietnesse of spirit as a mean to gain their unbelieving Husbands which it could not prove except the effects thereof were visible in their carriage 8. The grace of Christ is such an ornament as being once put upon the soul doth never altogether fade or wax old The consideration whereof should make Christians more careful to have it in exercise in their hearts than to have on the best of their ornaments which will soon wear and wax old for as an argument to move Christians to put on this adorning of Gods grace the Apostle affirms it to be that which is incorruptible 9. Although every grace be the Lords own free gift Jam. 1.17 and the most Gracious cannot properly be profitable to Him Job 22.2 Yet He is pleased to esteem of his own grace and graciously to reward the persons to whom He gives it as if it were of much worth to Him The consideration whereof should heighten the esteem of grace in our hearts and quicken us to pains for getting and increasing of it for this end is this adorning of a meek and quiet spirit here commended from this that it is in the sight of God of great price Vers 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Here are two further arguments whereby the Apostle presseth upon Christian Women the study of such a carriage as might prove a mean of gaining their wicked Husbands The one is taken from the example of holy believing VVomen registred in Scripture who counted it their best ornament to manifest their holinesse and faith by their dutifulnesse to their Husbands and particularly of Sarah who testified her obedience to her Husband by her respective and reverend language to him
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
them many encouragements against suffering in that way which are the two principal parts of the Chapter The sum of the first is That Believers should renounce the slavery of their sins first Because they were esteemed judicially to have suffered for sin in their Cautioner Christ ver 1 2. Secondly Because they had already followed too long the filthy fashions of the profane ver 3. Thirdly Because those who did wonder at and slander them for changing their course and company behoved to give a sad accompt thereof to their Judge ver 4 5. Fourthly Because censure and opposition from the profane had been the lot of the Saints departed ver 6. And fifthly Because time was now near an end Therefore they should keep themselves in a praying disposition ver 7. make conscience of love ver 8. and of hospitality toward the Saints ver 9. and imploy their talents and gifts in their several places for the glory of Christ ver 10 11. The sum of the second part is That hardest sufferings should not seem strange to Believers considering first that they were sent to try their graces ver 12. Secondly that by them they were made conform to their Master And thirdly should share of his glory ver 13. Fourthly that even reproach for faithfulnesse to Christ should prove them happy Fifthly that they should be sure of the presence of His Spirit with them Sixthly that He did resent their wrongs as done against Himself Seventhly that He did esteem Himself glorified by their sufferings ver 14. providing they did not procure these sufferings by their miscarriage ver 15. but endured them with courage and chearfulnesse for the Truth of Christ ver 16. Eightly that God's appointed time was now come for purging of his Church by such hot persecution that even the Godly could not come to Heaven but with great difficulty And lastly that the end of their ungodly persecutors behoved to be unspeakably terrible ver 17 18. It was therefore their best to commit themselves to Him whose power and faithfulnesse is engaged to bear them through all their trials ver 19. Vers 1. Forasmuch them as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin THe Apostle's scope in the first part of this Chapter being to stir up the Redeemed of the Lord to fight against sin and to give themselves wholly away to the obedience of their Redeemer as appears from ver 2. and 7 c. he brings his first and principal argument for that purpose from Christ's sufferings for them and their interest in these sufferings The sum whereof is That seing Jesus Christ had in their name and nature suffered the wrath due to them for their sins they ought to put on this very same consideration as a compleat armor against all temptations and that because Believers being esteemed judicially to have suffered in their Cautioner they are therby strongly obliged to desist from those sins for which Christ hath suffered and for which they are reckoned to have suffered in Him So that the last clause of this verse cannot be understood of Christ who never sinned but of the Believer who is reckoned a sufferer in Christ and to have ceased from sin in regard of Christ's undertaking to make him cease from it and of the obligation that Christ's suffering in his room putteth upon him to mortifie it which makes the matter as certain as if it were done and therefore the Apostle speaketh of it in the by-past time as if it were already done Doct. 1. They that would make use of Christs sufferings for them as a motive to suffer for him must learn to make use of them for mortifying of their lusts by faith drawing vertue out of his death for weakening the love of sin in their hearts the strength and vigor whereof is the main thing that makes Christians shift a crosse for Christ and indisposes them for carrying it aright Mat. 16.24 for the Apostle having taught Believers in the last part of the former Chapter to make use of Christ's sufferings for them as a motive and encouragement to suffer for Him he doth here teach them to make a further use of His sufferings as necessary to be joyned with the former if so be they would attain unto it to wit that by faith they should draw vertue from his sufferings for mortification of their corruptions Forasmuch then as Christ hath suffered arm your selves c. 2. Christ our Mediator hath taken true flesh upon Him and in it hath suffered all that wrath which was due to the Elect for their sins So that His sufferings were not to be a patern only to Christians of a right way of suffering but they were in the room and place of the Elect as is clearly imported in this ground which the Apostle layeth down in the beginning of this Chapter from whence he is to infer and presse upon Believers the study of mortification Christ hath suffered for us in the flesh 3. As those for whom Christ hath suffered in the flesh and who cannot therefore be overcome by their spiritual enemies Col. 2.15 must notwithstanding make them for a battel and a fighting-life with those enemies So they are of themselves naked and without armor for this spiritual warfare till they receive the same from Jesus Christ and not only so but they are often found secure and forgetful of their warfare and therefore have need to be roused up to lay hold upon their spiritual armor and to accept of the same from Jesus Christ as is imported in this military exhortation Arm your selves 4. The Believer's best armor against his spiritual enemies especially temptations to sin is the believing consideration of Christ's suffering in his name and nature which cannot but give him courage and strength in the battel seing by these sufferings of Christ for him his spiritual enemies are spoiled of all power of overcoming though not of molesting and so he may be sure of victory 1 Cor. 15.55 56 57. for with this same very consideration or notion as the word signifieth that Christ hath suffered in our room and nature the Apostle exhorteth Believers to arm themselves against all temptations Forasmuch then as Christ hath suffered for us in the flesh arm your selves also with the same mind 5. What-ever sufferings were inflicted upon Christ the same are judicially reckoned to be inflicted upon Believers in Him He being their Surety Heb. 7.22 and a common person representing them all Rom. 5.18 19. for the Apostle having in the first part of the verse asserted Christ's sufferings for Believers in the close of it he designs the Believer as if he had suffered in his own person He that hath suffered in the flesh 6. None that do truly believe their union with and interest in suffering Christ Jesus can continue in the slavery and servitude of sin they being by their believing
hath given a proof of His power and good-will to bear His own through all their trials Secondly That their troubles from wicked men can reach no further than their flesh or outward man and the concernments thereof Thirdly That those troubles can continue no longer than their dwelling in the flesh And fourthly That all their hard exercises are carved out not by the lusts of men but by the holy and wise providence of God for these considerations are here presented to the Godly for their encouragement against the mockery and persecution of the profane that the same had been the lot of the Saints now departed that it was measured out by the Lord that it could only reach their flesh and them only while they were in frail flesh as is imported in these words For for this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh 4. Gods great end in sending and keeping up the Gospel among His own is That they being quickened by His Spirit which He communicates to them through the preaching of the Gospel Gal. 3.2 may be enabled to live the life of faith Joh. 20.31 and holinesse 2 Cor. 3.18 and may have also a life of consolation here 1 Joh. 1.4 and a life of glory hereafter 1 Joh. 5.13 All which is imported in this great end of preaching of the Gospel to the Lords People That they might live according to God in the spirit 5. The life of grace and of consolation could not thrive so well in the hearts of the Godly not could they be fitted for the life of glory except they met with trials and opposition from the wicked of the world to stir them up to the exercise of their grace Rom. 5.3 and to cry for a further measure of it Psal 119.25 to loose their hearts from this life and make them long for a better 2 Cor. 5.2 For for this cause the Gospel was preached to the Saints departed that they might be judged according to men in the flesh but by the blessing of God upon the Gospel and upon their hard exercise from the wicked might live according to God in the spirit Vers 7. But the end of all things is at hand be ye therefore sober and watch unto prayer The fifth argument to the study of holinesse notwithstanding of discouragements in the way thereof is That wicked mens opposition and the Godlies sufferings and all things of that nature would shortly be at an end from which together with the former arguments the Apostle inferreth seven directions for attaining to a right carriage in duty under so much opposition from wicked men whereof three are comprehended in this Verse The first is That they should manifest moderation and prudence in their disposition and carriage The second is That they should be much with God in prayer The third is That they should carefully watch against every thing that might mar their intercourse with God in that duty Hence Learn 1. It cannot now be long to the end of time and all things in it whether we compare the remainder of time with that which is already past or the whole of it with eternity or whether we consider how near the end of time and all things in it is to every particular person in all which respects the Apostle expresly asserts here that the end of all things is at hand 2. The Lord's People could not faint in their duty nor be discouraged because of opposition in the way of it if they did entertain the believing consideration of the nearnesse of the end of wicked mens persecution and of their pains in duty and sufferings for it for this is here given as an encouraging argument to constancy in duty notwithstanding of opposition in the way thereof That the end of all things is at hand 3. They that would carry themselves aright under much discouraging opposition in the wayes of the Lord and would keep themselves in a fit disposition for meeting with Him at the end of all things must study sobriety which consists in a mean esteem of our selves for our gifts or graces Rom. 1â— 3 in the exercise of right reason and Christian prudence in compassing our affairs Mark 5.15 and in a spare-modling with such earthly delights as may indispose us for our christian warfare 1 Thes 5.8 for this is the first particular direction which the Apostle gives for a right carriage in duty under opposition and which he inferreth upon the nearnesse of the end of all things as the way to be prepared for the same Be ye therefore sober 4. None can hold out in their duty when they meet with discouragement in the way of it nor can keep themselves in a right disposition for the end of all things but those only who keep much correspondency with God by prayer in which exercise His People receive from Him light and strength to carry themselves aright and encouragment against all that might discourage them in His way for this is the second thing recommended to them that would persevere in their duty even under opposition and be sit for the end of all things that they should watch unto prayer 5. None can expect acceptance or successe of their prayers except they joyn therewith watchfulnesse that so they may furnish themselves beforehand with matter for prayer Psal 5.1 that they may discern and make use of the fittest opportunities for the discharge of that duty Psal 55.17 that they may eschew in their ordinary carriage what may mar their accesse to God in prayer and the return of the same 1 Pet. 3.7 and may carefully observe what answers of their former prayers they have from God Hab. 2.1 for in order to this duty and as a necessary pre-requisite of it watchfulnesse is here pressed Watch unto prayer Vers 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins The fourth direction to the Lord's People for attaining to a right carriage under so much opposition from the profane which the Apostle inferreth from the former arguments to the study of holinesse especially that taken from Christ's love to His own manifested in his sufferings is That they would labour for fervency of affection one towards another and this the Apostle presseth with great earnestnesse as the sum and chief of all the duties we owe to our neighbour and bears it in by this argument That love will prevent and passe many mutual wrongs which cannot but mar comfortable society among the Lord's People Hence Learn 1. Next unto our love to the Lord Jesus which is the first and great Command in the Law Mat. 22.38 Love to His People ought to be studied above all other things it being the main evidence of our love to Him 1 Joh. 5.1 and of His love to us 1 Joh. 3.14 and that which makes way for every other duty to our neighbour 1 Cor. 13.4 for the
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.
the true God what that reward and punishment after this life is and the right way of attaining the one and eschewing the other And though some things revealed in Scripture such as the incarâ—â—tion of Christ the way of salvation by faith in his death the resurrection of the dead and other things 〈◊〉 these have not been known by natural reason Yet none of all these are contrary to such conclusions as may be drawn from principles that are naturally known concerning the power wisdom and goodnesse of God And withall if men would consider the wonderful harmony of the purpose contained in the Scripture the likenesse of the stile thereof though written by so many several men living in so far distant ages and places of the world the exact answerablenesse of so many future events to their predictions in this Word the experience of all the lovers of it who having no lesse use of their reason than any Atheist ever had have found so singular a power in it to terrifie and humble the mind of man and then to give it true peace and comfort and so fresh a sweetnesse that the more it be studied it delighteth the more which no Writing in the world besides can do The wonderful preservation of it against the malice of Satan and wicked men who would have so hated and persecuted it and the lovers of it if it had been a man's device If I say men that have the use of reason would ponder these things they could hardly except they were plagued with Atheism force their hearts to contradict this Truth which the Apostle here delivereth That the Scriptures are not the mind of man but the mind of God And the arguments that move to the receiving of this Truth are so much the more to be weighed that the Apostle makes this a Truth to be known first before Christians can get saving light or true comfort from the Scripture Knowing this first that no Prophesie of Scripture is of any private interpretation 3. Although the Lord have imployed men void of true sanctification to prophesie some things now set down by others in Scripture as His mind Numb 23 24. chapters and to preach the Gospel Mat. 10.4 and so may yet imploy such men in whose hands the Word and Ordinances may be made â—â—â—ectual for the salvation of others as the Laws of a Naâ—â—â—â— orderly published by an authorized Messenger are 〈◊〉 what-ever his personal qualifications be Yet those men whom the Lord imployed to put His mind in the publick Register of the Scripture though compassed with many sinful infirmities registred by themselves were endued with true holinesse and in that to be imitated by all especially those that handle the Scripture and were infallible in that work being consecrated and set a part by the Lord for it Therefore doth the Apostle here call them Holy men of God 4. Although these extraordinary men did find themselves bound to wait upon the ordinary duties of God's Service the means of their salvation such as Reading Prayer Hearing use of Sacraments c. even when they wanted these motions and that assistance of the Lords Spirit which they desired and sometimes found as appeareth by their fixing set times to themselves for those exercises and at them crying for the motions and influences of the Lord's Spirit Dan. 6.10 Ps 119.164 compared with ver 148 149. and Psa 63.1 2. 101.2 Yet was it otherwise with them while they were imployed in that extraordinary work of receiving and publishing the Lord's Mind which now is the Scripture for they were not bound to see Visions or to prophesie except when they were forcibly moved and had an extraordinary impulse and furniture so to do in which imployment they were so infallibly born through as that they could not erre or miscarry All which is signified by this word of the Apostle's They spoke as they were moved by the Holy Ghost Hence it followeth also That although the Lord's Spirit be promised in the Covenant of Grace to every Believer Ezek. 36.27 and His light and assistance which He doth not vouchsafe when we will but as He pleaseth Joh. 3.8 is to be sought and is necessary in some measure for the right performance of every duty Joh. 15.5 Yet is not any ordinary Minister or Christian to stay from their duty till they find that measure of the Spirit which they desire and ought to seek after But they are to make use of the power which they have as reasonable creatureâ— Eccles 9.10 and to stir up the gifts and graces they have as Christians and Believers Isa 64.7 2 Tim. 4.6 and in the way of their duty to wait and cry for the necessary influences of the Lord's Spirit Cant. 4.16 for the Apostle speaketh of this way of the Prophets being immediatly acted by the Spirit and their not acting as Prophets till then as singular and proper to them and such as they and therefore not to be pretended to or imitated by any other except they would presume to seek out more Scripture from God after He hath closed His Book with a curse on them that adde to it Rev. 22.18 They were no ordinary men nor acted in an ordinary way who according to the sense of this place spake as they were moved by the Holy Ghost CHAP. II. BEcause the prevailing of Error doth ordinarily bring with it a great decay of Grace and Holinesse Therefore the Apostle having in the first part of this Epistle Chap. 1. prest the study of growth in grace and diligence in holy duties doth in this Chapter which is the second part guard against the infection of error And for this end he doth 1. give fore-warning of the rise and prevalency of false Teachers in the Church of the New Testament especially such as under a pretence of liberty through Jesus Christ would loose the reigns to all licentiousnesse as appeareth by comparing the 1. and 19. verses 2. He doth at large describe them by such clear characters taken from their abominable doctrine and vile practices as might make them known and hateful to all the Lord's People 3. He doth threaten them with no lesse terrible judgments than ever had come upon the vilest sinners that ever lived that so all might be afraid to drink-in their errors And 4. he doth hold out to the Godly some grounds of confidence to be made use of by them for their preservation both from their errors and plagues These four are the principal parts of the Chapter which are not handled apart but often intermixed throughout the whole as will appear by a particular view of the Sum thereof The Apostle forwarneth of the rise of these soul-seducers describing them from the strain and tendency of their doctrine together with the hazard of it to themselves and their followers ver 1. from the successe they should have ver 2. from their way of prevailing and certainty of their judgment ver 3. Which last he confirmeth by