the consideration of their second birth be strongly moved to the study of holiness for the honour of their Father and especially to live in love with the rest of their Fathers Children for the Apostle brings this as a further argument to the study of holiness and particularly to the study of that branch of it which he had pressed in the former words concerning mutual love amongst Professours that they were born again not of corruptible seed but of incorruptible by the Word of God c. Vers 24. For all flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 25. But the Word of the Lord endureth for ever And this is the Word which by the Gospel is preached unto you The last motive whereby the Apostle presseth upon Believers the study of holiness and constancy under sufferings is taken from a further commendation of the excellency of their spiritual estate which the Apostle sets out by comparing the same with the best estate of men naturally considered with all their ornaments wherein they use to glory which is according to the Scripture Isa 40.6 like unto withering grasse and fading flowers In the application of which comparison the Apostle insists upon his former commendation of the Word which is the seed whereby Believers are begotten from the perpetuity of it to wit in the effects thereof upon them which might easily lead them to judge of their state accordingly and applies this commendation of the Word to that Doctrine which was preached to them by himself or others of the Lords Servants All which doth strongly presse his scope that therefore they should live holily and suffer chearfully as became those who were in so excellent an estate Hence Learn 1. Although it be much in the thoughts and desires of natural men that they might have a perpetual enjoyment of this life and the comforts of it Psal 49.11 Yet themselves and all that they can glory in is frail and fading like the grasse and flowers of the grasse whereupon they should read their frailty and mortality and so be stirred up to provide for a better life and a more enduring substance than what they have here for all flesh is as grasse and all the glory of man as the flower of grasse 2. Though every common gift of God wherein men use to glory whether riches wisdom strength beauty or the like be fading as the grasse and flowers thereof Yet because mens credit or glory before the world is that wherein they use to glory most and of the perpetuating whereof they are most strongly desirous Psal 49.11 The Lord hath put a special fadingness and vanity upon that and will have it as easily blasted as any other thing wherein men glory for though the glory of man here spoken of may be taken largely as comprehending every thing for which men lift up themselves and wherein they use to glory as the word is used Mat. 4.8 Yet it seems especially to point out that honour and credit which men affect to have before the world in which signification it is used 2 Thess 2.6 the property whereof the Lord pronounceth to be fadingness or withering And all the glory of man as the flower of grasse 3. Though this be a plain Truth taught by daily experience and commonly acknowledged that our natural estate with all the ornaments thereof is frail and fading Yet it is not easie to make this Truth take due impression upon the hearts of men who are naturally unwilling to admit thoughts of a change Amos 6.2 Therefore the Spirit of God bears it in upon mens minds under the same similitude in very many places of Scripture Job 14.2 Psal 103.15 Isa 40.6 Jam. 1.10 and here by many expressions All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 4. The believing consideration of this frailty and fadingness of mens natural estate and earthly contentments should heighten in their hearts the esteem of that spiritual and better estate whereunto by receiving the Gospel they may be advanced and should be to them a powerful motive to the study of holiness which will abide when other things do fade 1 Joh. 3.9 and especially to the study of mutual love among themselves those earthly things for which usually they contend Gen. 13.8 and particularly their credit the love whereof is often the greatest occasion of strife among them Luk. 22.24 being so fading and uncertain for as a commendation of the state of the Regenerate or motive to the study of holiness and particularly of brotherly love is this here brought in All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away But the Word of the Lord endureth for ever 5. What ever can be spoken to the commendation of the Word serves also for the commendation of them who have by faith received it and are regenerated by it That which is the seed and principle of their spiritual being their charter and right to all their priviledges and inheritance being excellent and worthy their state must needs be such likewise for it is clear the Apostles purpose here is to commend the state of the Regenerate as far more excellent than the best natural state and this he esteems to be sufficiently done by commending the Word from the perpetuity of it in opposition to the frail state of men naturally considered All flesh is grasse c. But the Word of the Lord endureth for ever 6. They who have received a new spiritual life and so are entered in a new state by their receiving of the Word ought to fix in their hearts by frequent meditations the perpetuity of that Word in the accomplishment of the good things promised therein which shall endure to them for all eternity that so they may the better see and be the more affected with their own blessedness for the Apostle having commended the Word from this property of it before repeats it here again The Word of the Lord endureth for ever 7. As Christs own worth and excellency is best seen when He is compared with other things which may seem to have worth in them Cant. 2.3 So the worth of our spiritual estate is best seen and most esteemed of by us when we compare it with the frailty and fectlesness of the best state on Earth beside for to heighten Believers esteem of the one he compares it with the other All flesh is grasse c. but the Word of the Lord and consequently their state who are begotten again by the Word endureth for ever 8. What ever good esteem the Lord's People have of the Word of God in general they ought to have the same or the particular Messages that are brought to them from or according to that Word by the Lord's Servants who are sent unto them
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
Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Vers 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ Grace unto you and peace be multiplied This last part of the Inscription contains the second branch of the Description of those to whom the Epistle is directed together with the Apostles salutation of them They are here described from their most excellent spiritual condition to comfort them against their forementioned sad outward condition to wit that they were wailed out from among others as the word Elect signifies which may be safely understood both of the Lords eternal purpose of love toward them in which sense the word Elect is taken Matth. 20.16 as also of his actual separating of them from the rest of the world in their effectual Calling as the word is taken Joh. 15.16 And that not for any foreseen good that they were to do but according as the Lord in his eternal foreknowledge having all Adam's posterity in his eye had freely condescended upon them and appointed them to come by the way of faith and holinesse which his own Spirit was to work in them to the full enjoyment of all that Christ had purchased for them by his fulfilling of the Law and satisfying for the breach thereof To these in the salutation the Apostle wisheth the proofs of Gods favour in a continual increase of all saving graces and true peace with God with others and with their own consciences From this second branch of the Description of those to whom the Epistle is directed we may Learn 1. Although none in an ordinary way can infallibly know the election or effectual calling of another Rev. 2.17 yet it is not impossible for the Elect and Called themselves to attain to some comfortable measure of the knowledge thereof the Lord having taken so much pains to give the marks of such in his Word and to describe a saving work by the effects thereof which are proper to the Elect and effectually called Ones Joh. 6.37 2 Pet. 2.7 9. and having promised his Spirit to make his own know their priviledges 1 Cor. 2.12 for it is asserted here as Christians chief Consolation against their sad outward condition spoken of before that they are Elect Now this could be no more consolation to them that were eternally elected and effectually called than to any other Members of the Church except they might know themselves to be such as are here described and there can be no question but their consolation is mainly intended while they are thus spoken to Elect according to the foreknowledge of God 2. Where there may be discerned in Christians a serious and constanâ— profession of the Truth of Christ and endeavours to walk suitably thereunto there is sufficient ground for others to esteem and deal with them as with those that are the Elect of God and in time effectually called for though there be no ground to think that all to whom the Apostle writes were such Yet because he did intend to edifie the Elect and Regenerate and in charity did esteem them to be serious and constant Professors of the Truth even in a suffering time and to be aiming at an answerable walking thereunto he calls them here Elect according to the foreknowledge of God 3. Those who are powerfully drawn to believe in Jesus Christ and are changed by his Spirit and have his Spirit present manifesting their change to be such as the Word approves for saving have a well grounded confidence of their election or effectual calling for those whom the Apostle here calls Elect according to the foreknowledge of God are afterward at large described to be such as had a saving work of grace in them to wit saving faith in Christ ver 6. some good degree of mortification ver 22. and were daily imployers of Christ for growth in grace and holinesse chap. 2. ver 4. and had the Spirit of Jesus resting upon them chap. 4.14 4. The Lord doth not choose some sinners from among others whether in his eternal purpose of love or in their effectual calling because he did foresee them to make good use of their free-will for converting or sanctifying of themselves but only because his Majesty having all persons whom he purposed to frame unto salvation under his all-seing eye did out of his free love condescend upon some in particular while others were past by for those here who according to the foreknowledge of God are chosen to salvation are also chosen to come to the profession of it through that which the Lords Spirit worketh in them and so there can be nothing foreseen in them to proceed from the right use of their free-will which can be a motive to him to choose them since their sanctification is a work of his own Spirit and they are not elected to salvation for it but through it to salvation as a mean of his own working â— Elect according to the foreknowledge of God through sanctification of the Spirit 5. When we consider the Lord in that act of choosing some to eternal life we ought to consider him as a Father both of Christ the Mediator and of all those whom he doth elect for though Christ did not merit electing love in regard that love moved God to give Christ for sinners Joh. 3.16 yet we are allowed to conceive the Lord in that same act of appointing some to everlasting blessednesse to be also appointing his own Son to be their Redeemer and to be the Purchaser of that blessednesse for them and so to be putting on a fatherly affection towards them in him Eph. 1.4 That which doth cost us many thoughts and which we do in a manner break in many pieces in our conception was but one eternal act of God whose absolute perfection doth not admit of such succession in his thoughts or purposes as he allows us to have in our thoughts concerning these for while the Apostle speaks of Election according to the foreknowledge of God he calls him the Father 6. All who are chosen to partake of that everlasting blessednesse which Christ hath purchased are appointed to come to the possession of it through sanctification whereby their minds are enlightened to see their woful condition by nature Revel 3.17 18. to see the possibility and excellency of a better estate Ephes 1.17 18. their hearts are powerfully inclined to close with Christ Joh. 6.44 45. and they are enabled to foresake sin and follow after that which is well-pleasing in the sight of God Jam. 1.27 and so the whole man is separated for the Lords use 2 Tim. 2.21 which is sanctification in a large sense for these whom the Apostle affirms here to be elected to partake of what Christ hath purchased he doth clearly intimate that they must come to it through sanctification 7. It is not in the power of mans free-will or of any creature whatsoever to
in it Hence we may Learn 1. The way to make Christians stedfast in the Truth chearful under their sufferings for it and thriving in holinesse is to have their hearts brought to a praising disposition from the consideration of their spirituall priviledges and the excellency of the state of grace wherein they are their hearts being thereby sweetly diverted from sad reflections upon their outward afflictions and strongly incouraged to hold on in the way of truth and holinesse notwithstanding of all discouragements for the Apostle's scope being to confirm and comfort sufferers and to provoke them to the study of holinesse he labours first of all to engage their hearts to this exercise of praise by raising this Psalm before them Blessed be the God and Father c. 2. They are fittest to chear up the hearts of others to spirituall joy and praise who have their own hearts kept so sensible of the excellent state of Believers because of their spirituall priviledges that they are ready to burst forth in the praises of God themselves and go before others in that exercise as they have a calling and opportunity for the Apostle being to comfort those heavy hearted exiles under their sufferings and provoke them to praise hath his own heart so full that he must break forth in singing before them Blessed be the God and Father c. 3. Our praise or blessing of God is not any addition of blessednesse to him who is in that respect especially above all blessing and praise Neh. 9.5 but it is only our acknowledgment of his praise-worthy perfections and of his goodnesse to sinners that they may fall in love with him and joyn with us in the same acknowledgment for that word which is translated Blessing of God in the New Testament signifies to speak well of him 4. Of all the spirituall priviledges bestowed upon sinners in time which call them to joy and praise the first and principall is their Regeneration whereby they who are dead in sins and trespasses and born heirs of Gods curse have a new life communicated to them Eph. 2.1 3. and such heavenly qualities stamped upon their soul as makes them in some measure resemble their heavenly Father Eph. 4.24 for the Apostle puts our Regeneration for the first reason of this song Blessed be the God and Father of our Lord Jesus Christ who hath begotten us again 5. This change of a sinners nature which is made in Regeneration is the alone work of the omnipotent God as the principall and efficient cause wherein he makes use of men as instruments in his hand 1 Cor. 4.15 and of the Word from them as his means Jam. 1.18 There being no more power in man naturally to work this change in himself than can be imagined in any man to have begotten himself Therefore is it set forth here by such a word as may lead all the Regenerate to consider themselves as wholly passive when first this change is made upon them Blessed be the God c. who hath begotten us again 6. It doth exceedingly commend the free love of God in making this change upon sinners and may much highten in their hearts the esteem of his work that He who hath such a Son as Jesus Christ who was and is his peer and equal Philip. 2.6 the express Image of his Person Heb. 1.3 and his full delight Prov. 8.30 should have vouchsafed upon such unworthy things as we are so sweet and honourable a relation to himself and that blessed Son of his as is imported in this his begetting of us again the esteem whereof the Apostle heightens in his own heart and in the hearts of the Regenerate by this That it is the God and Father of our Lord Jesus Christ who hath begotten us again 7. The Lord is not moved to bestow his grace upon sinners by any goodnesse which he did foresee or find in them seing none can give first to him Rom. 11.35 nor be profitable to him Job 22.2 who needeth nothing from any Act. 17.25 but only by his own mercy which is that lovely property whereby he is strongly inclined to let out of his goodnesse to unworthy and miserable sinners who deserve the contrary from him for here Mercy is made the alone and sufficient motive of our regeneration while the Apostle saith According to his mercy he hath begotten us 8. That mercy which moves the Lord to work a saving change upon any sinner is both very plentiful for the quantity of it and most excellent for the quality of it and it must be so there being so many provocations found and foreseen in sinners which only plentiful mercy can overcome Isa 48.8 and so many excellent favours to be bestowed upon the Regenerate as never entered in their hearts to conceive 1 Cor. 2.9 that it must be excellent mercy that doth bestow them Therefore that which moves the Lord to regenerate sinners is not simply called Mercy but abundant mercy which in the Original signifies not only the plenty of it for quantity but also the excellency and worth of it for quality 9. The Regenerate come not presently to the possession of what Christ hath purchased for them they must be first tryed whether they will glorifie him by living in the confident expectation of what he hath purchased and promised which is hope flowing from faith and only differing from it in this that faith apprehends the thing promised as if it were present so giving it a spiritual kind of subsistance in the soul Heb. 11.1 and hope makes the heart with some measure of chearfull patience expect that good which it looks upon as absent for the time Rom. 8.25 for the want of possession for a time after regeneration is imported in this that we are begotten again unto a lively hope 10. Before the Lord make this powerful change upon sinners in regeneration they are altogether without any true and well-grounded hope of a better life than this what-ever strong and groundlesse presumptions thereof they may entertain for so much is supposed in this that we are begotten again unto a lively hope 11. All that have gotten a new life and nature from the Lord in â—â—generation have gotten therewith this grace of hope 〈◊〉 have his allowance to keep up their hearts in the expâ—â—◠〈◊〉 of all that he hath promised and though theâ—cy â—â—rance and unbelief doth often maâ— the exercise 〈…〉 Lam. 3.18 yet they must again attain unâ—◠〈…〉 â—easure of the exercise thereof Lam. 3.24 it beâ—â—â—cial act of the new life which is given in regeneraâ—◠〈◊〉 and is here made the immediate effect of it as is â—â—orted in this He hath begotten us again unto a lively 〈◊〉 12. The hope of the Regenerate is a lively hope â—ickening them in the use of all means for attaining to â—hat they hope for Heb. 12.28 and for keeping of themselves free of every thing unsuitable for them who are born to so great hopes 1 Joh. 3.3 for it
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
to sinners and keeping familiar correspondence with them in the man Christ than if they had such desires as is imported in this word in the Original which hath in it an allusion to the type of the two Cherubims that were upon the Ark looking down into the Mercy-seat Which things the Angels desire to look into 7. The moe attesters of the truths of the Gospel we have the more worthy those have been and the more taken up with the study thereof The more are we obliged to delight and adhere to the same notwithstanding of all sufferings if we slight so great a salvation or faint in our adherance to the Gospel revealing it for any possible sufferings from men great must our judgment be many witnesses may be brought forth against us in the day of the Lord even this cloud of witnesses all the Prophets and Apostles and the Angels of Heaven who have with such harmony and earnestness delighted in this study for this is the force of the Apostles principal argument in this and the two preceding Verses which might be branched out in many pertinent arguments to presse chearful suffering for the truth of the Gospel That the Prophets were such serious and painful students thereof the Apostles also have agreed with them and these same things also the Angels desire to look into Vers 13. Wherefore gird up the loyns of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ In this second part of the Chapter the Apostle draws from his former doctrine concerning the excellent state and rich priviledges of Believers several exhortations to the study of holinesse and presseth the same by severall motives The first exhortation is That they would draw up their affections which are here called the loyns of the mind because they follow the motions of the understanding from things below and unite them together upon Jesus Christ and their spiritual and eternal priviledges spoken of before The second is That they would study sobriety which is not only to keep themselves free of unlawfull pleasures but mainly to meddle sparingly with lawfull delights The third is That they would live constantly in the believing expectation of that full manifestation of Gods favour and that perfection in holinesse which Christ will bring with him to his own at his last appearance And all these the Apostle doth press by the consideration of those priviledges of believers formerly mentioned as the first motive comprehensive of many others Hence Learn 1. The consideration of our spiritual priviledges by Jesus Christ should stir us up to the study of holinesse our diligence in that study being the means of our perseverance and that which clears our right to take the comfort of those priviledges 2 Pet. 1.10 11. So that what ever matter of joy and praise Believers have it should be turned by them in motives to the duties of holiness and therefore they can have no true comfort in their spiritual priviledges who are by the apprehension of them cast over in security and not quickned to their duty for the Apostle having in the former part of the Chapter held forth many grounds of joy and praise to Believers under all their sufferings from their election regeneration their right to the heavenly inheritance the certainty of their perseverance and other priviledges doth teach them here to turn all these in motives to holiness while he infers from them these and the following exhortations Wherefore gird up the loyns of your mind be sober c. 2. Till the Heirs of Glory be possessed in their inheritance they should still think with themselves that much of their way and work and many difficulties are yet betwixt them and the possession thereof that so they may be kept from security and defection and may be still fitting themselves for their journey and their warfare for this ancient custom of trussing up long garments whence the word here is borrowed was especially used when they were to journey or run a race 2 Kings 4.29.18.46 or when they were to fight Isa 8.9 Gird up the loyns of your mind 3. The affections of the Children of the Lord are oftentimes low and scattered partly while they are sinking under sinfull discouragement Psal 42.5 and partly while they are divided and spent upon base and sinfull objects Psal 119.36 37. both which as main hinderances of Christians in their course toward their heavenly inheritance are supponed in this exhortation to be their too ordinary temper Gird up the loyns of your mind 4. It should be the great study of those who mind their spiritual journey and warfare to get their affections elevated above things earthly united together upon Jesus Christ See Col. 3.1 Psal 86.11 and taken up with their priviledges by Him and the duties their priviledges calls them to otherwise they can no more make progress in their christian course than a man whose garments are about his feet can run or fight Wherefore gird up the loyns of your mind 5. They that would keep up their affections from discouragement or setling upon things earthly would labour to have their minds upward the notions and discourses thereof as the word here translated the mind signifies taken up with things spiritual and heavenly because the affections do follow and depend upon the motions of the mind or understanding for which cause they are here called the loyns of the mind Therefore the Apostle having in the former part laboured to draw up their minds to the contemplation of their spiritual and eternal priviledges he here exhorts to draw up and unite upon these their affections Gird up the loyns of your mind 6. They that would make progress in their journey toward their heavenly inheritance must study sobriety which consists in the composing of the rage and excess of carnal passions and perturbations Luk. 8.35 in the entertaining and expressing a mean esteem of our selves and a high esteem of the least good in others Rom. 12.3 in a prudent wariness to meddle with or vent our opinion of things above our reach or calling Act. 26.25 in a spare medling with all sensible delights though lawful in themselves the excess whereof no lesse indisposeth Christians for spirituall performances than excesse of meat or drink doth a man for his work or journey Luk. 21.34 and in a holy and strict watchfulness as the word in the Original also signifies lest we offend any of these wayes for as all the rest of the exhortations here are given to fit Believers for their journey toward their fair inheritance formerly described so is this Be sober 7. Even those for whom the heavenly inheritance is made sure and who have attained to some comfortable measure of assurance that they shall possess it have need to be stirred up to the study of perseverance in grace and holiness especially to keep their hearts still up in the confident expectation of that
blessedness which Faith closeth with in the promise which is the exercise of the grace of hope and to live so as they may never mar that confidence whether by security or discouragement knowing that when we lose our confidence we do therewith lose our strength for all duties Lam. 3.18 for oven those for whom the heavenly inheritance is made sure ver 4. whose perseverance is also sure ver 5. and whose comfort in the believâ—â—â— of both is very great ver 6. are here exhorted to hope to the end 8. That which strengthens the Believers hope of Glory and keeps it in life and exercise is the believing consideration of that compleat ransom paid by Christ for them that fly to him his undertaking to cause them persevere and their own frequent reflecting upon the evidences of his grace in themselves for upon these grounds held forth in the former part of the Chapter doth the Apostle infer this exhortation Wherefore gird â—p c. and hope to the end 9. The largest manifestation of the favour of God and the highest degree of holinesse which any attain to in time is but small being compared with that measure of both which Believers have good ground to hope for when Christ and they shall meet for these who had a good measure of both are here exhorted to look for a further Hope to the end for the grace that is to be brought 10. Christ is now under a vail to Believers his bodily presence being necessarily withdrawn from them Job 16.7 and his spiritual glory but seen in a glasse darkly by them who could not endure a clear sight of either but at his second coming the vail shall be taken off and we made able to behold and enjoy Him visibly conversant with us in our flesh for ever for that day is here called the revelâ—tion of Christ Vers 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Here is the second motive to the study of holinesse taken from that sweet priviledge of adoption by the consideration whereof the Apostle excites them as children to give themselves up to their fathers obedience and to keep themselves free of the slavery of their lusts wherein they had lived before they knew Christ savingly Hence Learn 1. Although the best that ever lived have reason to judge themselves unworthy to be in the rank of Servants to the Lord Mat. 3.11 Yet it pleases Him to advance the meanest that receive Christ by Faith to the dignity and priviledges of His Children for the Apostle designs all Believers even the meanest by this stile Obedient Children 2. Whenever the Children of the Lord do consider their dignity of sonship they should be thereby strongly moved to the study of obedience to their Father which consists in a sincere endeavour after conformity to all his Commands without exception of any Psal 119.6 in their kindly submission to all his corrections Heb. 12.5 and both these out of love to Him a now become their Father in Christ So shall their sonship be clearly evidenced to them when they devote themselves wholly to their Fathers obedience and go about every part of it as obedient children 3. The faith of this blessed relation to God as our Father in Christ is that frame of spirit wherewith we should labour to go about every duty of new obedience so will we be confident that our infirmities shall be pitied and our weak endeavours to obey accepted Psal 103.13 and that our wants shall be supplied as shall be necessary Mat. 6.32 for as these words contain a motive to obedience taken from our adoption so they hold forth the right manner of Childrens going about every duty to wit As obedient Children in obedience and out of love to their Father 4. Before that saving change which the Lord makes upon sinners in Regeneration they are not only void of the saving knowledge of God in Christ but they are also as the word here doth signifie incapable and without a mind to know any thing of that sort for this is one part and the first part of that misery wherein these who are now Children of God are supponed to have been in ignorance 5. Ignorance is the fountain and root of profanity and of folks serving of their lusts they who know not the terror and sweetnesse of the Lord can never be deterred nor drawn from delighting in the slavery of their sins for the Apostle makes their ignorance the rise of their profanity while he dehorts them from fashioning themselves according to their former lusts in ignorance 6. Not only are the unregenerate in ignorance and therefore slaves to their lusts but they are voluntary slaves giving themselves wholly away to the satisfaction of their sinful desires and shaping or moulding as the word here signifies their endeavours and undertakings according to the sinfull motions of their corrupt nature for so were those once who are now Children not only living in ignorance and following their lusts but fashioning themselves according to their lusts 7. It is necessary for the Children of the Lord to have a clear representation of the wofull case wherein they were before Christ did change them that they may be kept still humble and careful to testifie their thankfulness to Him for making a change upon them in all the duties of new obedience whereby He is honoured for while the Apostle is pressing these duties he giveth this clear representation of that woful condition wherein they had been formerly fashioning themselves according to their former lusts in their ignorance 8. Although there be no hazard that any of the Regenerate shall ever lose their new nature which is the seed of God abiding in them 1 Joh. 3.9 Yet in regard their former lusts are but in part subdued and therefore old love to them is soon kindled there is a great hazard that they should become for their present disposition and carriage very like unto what they were before they got a new nature the consideration whereof should stir them up to diligence and progresse in the study of mortification for this hazard is insinuated by the Apostle while he presseth upon the Regenerate that they should not fashion themselves according to their former lusts in their ignorance 9. Diligence in new obedience flowing from the faith and sense of our spiritual priviledges especially of our adoption iâ— that which keeps the Children of the Lord from the wonted slavery of their lusts for these words may be taken as a remedy against the prevailing of them As obedient Children not fashioning your selves according to the former lusts in your ignorance Vers 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy The Apostle having in the former Verse pressed the study of holiness negatively from that great priviledge of adoption doth here presse the same positively by two
further motives The one is That since the Lord had vouchsafed to call them from an estate of sin and wrath to a state of holinesse and happiness they ought therefore to walk answerably to their holy calling The other is That there should be a conformity between the Holy Lord and all His Children and therefore holiness which is His property ought to be studied by them and manifested in all the particular passages of their christian course And this last argument the Apostle confirms from the Scripture whereof though there be no particular place here cited yet the substance of the words are to be found in several places Lev. 11.44.19.2 and 20.7 Mat. 5.17 Hence Learn 1. They that would prove themselves to be truly holy and so to be the Children of the Lord must not satisfie themselves with the negative part of holiness which consists in abstenance from what is unsuitable to the relation of Children but they must also labour for the positive part of it which consists in some measure of conformity to their heavenly Father in His holinesse for after the Apostle hath prest that study negatively that they should not conform themselves to their former lusts in their ignorance he urgeth here the positive part thereof But as he which hath called you is holy so be ye holy 2. They who have found the Lord powerfully calling them from that estate of sin and wrath wherein they are naturally to a blessed condition of grace and happiness should think themselves thereby strongly obliged to the study of holiness whereby Christians in heart and practise are alienated and drawn from things earthly and are set apart for the use of their Lord and so do evidence to themselves their effectual calling 2 Pet. 1.10 for as a motive to the study of holiness the Apostle here suggests to Believers their calling But as he which hath called you is holy so be ye holy 3. Although it be altogether impossible for any Man or Angel to be conform in holinesse unto God who is essentially immutable and infinitly holy 1 Sam. 2.2 Yet there is no absolute unerring patern lower than the holy One to be set before the eyes of the Children of the Lord who ought not to make the holiest on earth a sufficient copie to them but being still ashamed of their defects in holiness and unsatisfied with their present measure thereof must still be aiming at a nearer conformity with Christ the Lord and daily making use of Him who is their sanctification 1 Cor. 1.30 to cover their defects and to sanctifie them more fully for this is the example and patern of that holinesse to which all the called Children of God should aspire As he who hath called you is holy so be ye holy 4. Although internal holinesse be mainly lovely to the Lord Psal 51.6 and the external without it be loathsom to Him Mat. 23.27 Yet none should satisfie themselves with that holinesse which they imagine to have within but should labour to manifest holiness in their external conversation by shewing themselves in their visible actings mindful and respective of all the Commands of God Lev. 20.7 8. Psal 119.6 whereby they glorifie Him before others and evidence themselves to have true holinesse Joh. 15.8 for this conformity to our Father in holinesse must be manifested in the conversation 5. There is no part of a Christian's conversation which ought not to favour of holiness and true piety not only his religious but even his common and civil actions ought to be done in the Lord and for his glory 1 Cor. 10.31 And under all the various dispensations of God with him he ought still to prove himself a hater of sin and a lover of what the Lord approves which is the thing here pressed to be holy in all manner of conversation 6. The strictest of moral precepts in the Old Testament are binding to Believers under the New the substance of all of them which is That reasonable creatures should love their Maker and their fellow-creatures being of perpetual equity obliging both Angels and Men and nothing being required of us in any of them to be done by vertue of our own strength or that we may be justified thereby but only what the Regenerate are enabled to aim at and to attain to such a measure of as through Christ shall be accepted as if they had attained to what is required Col. 2.10 for here one of the strictest of moral precepts that are in the Old Testament is pressed upon Believers As he who hath called you is holy so be ye holy for it is written Be ye holy for I am holy 7. The Ministers of Jesus Christ ought to have His Word so richly dwelling in them that they may be able to confirm what they deliver to the Lords People from clear and expresse testimonies thereof especially when they presse such Truths as natural hearts are most averse from for even this extraordinary Minister the Apostle whom people had lesse reason to suspect than any ordinary Minister while he presseth this high pitch of holinesse to wit the study of conformity to the Holy One he thus confirms his doctrine by Scripture Because it is written Be ye holy for I am holy 8. Although it be the duty of Ministers sometimes to point out to people the particular place of Scripture whereby they do confirm their doctrine Act. 13.33 yet ought the Lords People to be so well acquainted with the written Word that upon the hearing of any sentence of it they may acknowledge it to be the Lords mind that so there may be no necessity for Ministers to spend time and burthen peoples memories with multiplied citations for every Truth they deliver especially where the words of Scripture are remarkable and frequently to be found for so the Apostle citing this remarkable Scripture which is frequently to be found in the Old Testament doth not name any particular place but only saith It is written Be ye holy for I am holy Vers 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear Follows the fifth and sixth motives to the study of holiness The one is That even those who take the Lord for their Father and themselves for his Children will find Him an exact and impartial Judge of them and all their actions The other is That His Children are but strangers and sojourners and so living in the midst of many hazards and temptations both which should move them to study holiness whereof this is a special part to carry along in their hearts through their pilgrimage some fear of offending their heavenly Father who is to be their Judge Hence Learn 1. The more acquaintance with the Lord and confidence of His fatherly affection Christians attain unto the more are they obliged to the study of holiness and particularly to walk in fear of offending Him who will
that are freely bestowed upon them 1 Cor. 2.12 for the Apostle suppones this while he saith Forasmuch as ye know that ye were redeemed 6. The more confident Christians be that they are of the number of the redeemed Ones by Christ the more should they be moved to study holiness for the honour of their Redeemer considering that the study thereof is the very end of their Redemption Luk. 1.74 and the evidence thereof both to themselves and to others Isa 62.12 for this is brought in here by the Apostle as an argument to the study of holiness and particularly to passe the time of our sojourning here in fear Forasmuch as ye know that ye were redeemed c. 7. The ordinary way how the Redeemed of the Lord attain to the knowledge of their Redemption is by discerning in themselves a real and gracious change made upon their heart and life by vertue of Christs death for the Apostle suppones that those who knew themselves to be redeemed behoved also to know that they were liberated from their vain conversation 8. While men are not changed in their heart and life by the application of the merit of that price which Christ paid all that they can do whether in religious performances or in their ordinary practises is altogether vain and such as can bring no true comfort or profit to themselves or honour to Jesus Christ for so the Apostle designs the way wherein the Redeemed walked before their Regeneration calling it a vain conversation which may comprehend both their religious and common performances 9. Although there be both a pronenes in fathers to transmit to their children that wickedness wherein their fathers have rooted and hardened them and in children to receive and transmit the same to their of-spring again Yet neither is the example nor precepts of fathers a sufficient warrant to their posterity for any practise whatsoever for the Apostle imports that those to whom he writes had received from their fathers what they had received from theirs before although it was vain and reckons it a great advantage that they were now delivered from that vain conversation although it was received by tradition from their fathers 10. No lesse could be a sufficient ransom for lost sinners than the bloud of Jesus Christ the favours to be purchased for them to make them eternally blessed being of infinite value and the sentence of everlasting death being past upon all Adam's posterity either all behoved to die or one worth all the rest and such an one had never been found if God had not given His Son to be a man that so man might be redeemed with the precious bloud of Christ 11. The bloud of Jesus Christ considering the excellency of His person the greatness and freedom of His love in shedding for such as we are and the worth of the favours merited by it to Believers such as the favour of God and eternal life ought to be in high esteem with all the Redeemed for to work this in their hearts the Apostle thus commends it The precious bloud of Christ 12. It behoved Him who was to be our Redeemer to be altogether free of the defilement of sin for which He was to satisfie in the behalf of others as being the truth and signification of the Paschal Lamb to which the Apostle here relates and other spotless Sacrifices which typified Him under the Law that so as man He might be compleatly lovely and acceptable to God and be a perfect patern of holiness to all His Redeemed Ones Therefore the Apostle thus commends Him As a Lamb without blemish and without spot Vers 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you To the end there may be yet a higher esteem of the Redeemer wrought in the hearts of the Redeemed and that they may be the more engaged to the study of holiness that so He may be honoured by them the Apostle goes on to describe Him further 1. That He was from eternity appointed by the Father to be the Saviour of sinners And 2. That He was now more clearly manifested after His incarnation than He had been before both which make up the eight motive to the study of holiness that seing Christ had been from eternity designed Mediatour and now more clearly than ever manifested with a special respect to the good of those lost sheep of the house of Israel to whom the Apostle writes Therefore they were bound to live to His honour in the study of holiness Hence Learn 1. When ever we attain to any serious thoughts of that great business of our Redemption by Christ incarnate and crucified we should not suffer our hearts to be soon diverted from them but should labour to dwell upon them and to search out more and more considerations of that sweet subject every one of them being worthy to take up our affections and to engage us to the study of holiness for the Apostle in the former words having fallen upon the mentioning of our Redemption as a motive to holiness he doth in this and the following Verse run out in expressing the thoughts he had of the Lords everlasting purpose about that work of the glory that Christ now possesses in our nature and of the Father's intention in exalting Him who verily was fore-ordained before the foundation of the world 2. Our Mediatour was from all eternity designed unto the office of Mediatourship in that everlasting Covenant of Redemption wherein the Father gave the Elect to His Son Psal 2.8 and appointed Him to assume humane nature therein to suffer for their Redemption Heb. 10.5 and Christ accordingly undertook to satisfie His will Psal 40.7 8. So that we who have Christ offered to us in the Gospel are invited to feed upon those dainties that were prepared for us from all eternity And who are we that the thoughts of God should have been so long since taken up about us while He appointed His own Son for us who verily was fore-ordained before the foundation of the world 3. Although Christ was made known immediately after the Fall Gen. 3.15 and ever since hath been sufficiently manifested for the salvation of the Elect in all Ages Act. 10.43 Yet there was a more clear manifestation of Him reserved for the time after His incarnation the more to heighten the esteem of that great mysterie of His incarnation in the hearts of all His People Therefore the Apostle speaks of Him here as more clearly held forth to the Church than before But now made manifest in these last times for you 4. The more clearly Christ be held forth in any time the more strongly are they that live in that time and have that clearness obliged to live to His honour in the study of holiness considering that the more unanswerable mens walking be to the light they have the greater will their condemnation be Joh. 3.19 and 15.22 they that live since the
and ought not to content themselves with a high esteem of the written Word or of the preaching thereof in the general in the mean time having a slender esteem of these portions of Truth which God carves out to them by the Messengers whom He sends to them for the Apostle leads those to whom he writes to look upon that commendation of the Word which Isaiah had given out before him as agreeing to the Word written and preached to them by himself and others of the Lord's Servants in that time And this is the Word which by the Gospel is preached unto you 9. Although the precepts and threatnings of the Word have their own efficiency as instruments in Gods hand to prepare the soul for the new life by breaking and humbling of it Act. 2.37 Yet it is mainly the Gospel or the glad tydings as the word signifies of free salvation through Jesus Christ to all lost sinners who get grace to receive the offer thereof whereby a new life is conveyed to and increased in the soul and whereby it is brought into that excellent state of Regeneration for the Apostle applies the commendation of the Word which is the seed of Regeneration mainly to the Gospel And this is the Word which by the Gospel is preached unto you CHAP. II. IN this Chapter the Apostle goes on to presse such duties of holiness as are most suitable for that excellent state of the Regenerate described in the former In the first part of it he exhorts to growth and progress in such duties of holiness as concern all Christians in whatsoever relation they stand in the world as namely the study of mortification ver 1. a hearty indrinking of the Doctrine of the Gospel because their so doing is the means of their spiritual growth ver 2. It is the way to prove that they had experimentally tasted of the sweetness of Christ's grace ver 3. and because by their daily use-making of Christ offered in the Gospel they should find an increase of spiritual life and fitness for every duty ver 4 5. and that because the Scripture witnesseth Him to be given with the Father's good will for a solid foundation of salvation and comfort to every soul that flyes to Him ver 6. Whence the Apostle infers that Christ cannot but be very dear to Believers and that He shall not be the lesse glorious that many slight Him who by their so doing shall only ruine themselves and prove themselves Reprobates ver 7 8. But as for those whom he hath so highly honoured that they might be forth-coming for his praise who had made so remarkable a change upon them ver 9 10. Their great study ought to be to keep up the battel against their inward lusts ver 11. and to walk so as the most wicked among whom they converse may be allured to fall in love with Christianity ver 12. In the second part of the Chapter the Apostle presseth such duties as are suitable for Christians considered under some of their special relations And first he exhorts them as subjects under heathen Rulers to respect every form of lawfull Government whether in the person of the supream or inferiour Magistrate and this he presseth by many arguments First Because they should thereby evidence their respect to Gods Command Secondly Because Magistrates are appointed of God for so good ends as he expresseth ver 13 14. Thirdly They should thereby silence their slanderers ver 15. Fourthly Because otherwise they should abuse their Christian Liberty unto licentiousness ver 16. And fifthly Because other unquestionable duties did necessarily infer this ver 17. Secondly He exhorts them as servants under heathen persecuting Masters in which case many Christians then were to carry themselves dutifully toward such Masters and patiently under wrongs from them whether they were of the worst or better sort ver 18. and this the Apostle presseth to the end of the Chapter by severall reasons First Because they might expect a gracious reward from God if they were put to unjust sufferings from men for respect to his Commands ver 19. Secondly Because it would be a disgrace for Christianity if Christians did deserve hard usage from Heathens for their miscarriage ver 20. Thirdly Because they were obliged to patience under the Crosse by their Calling Fourthly Because Christ had suffered harder things for them Fifthly Because He had cast them a sweet Copy of the right way of suffering ver 21. Sixthly Because Christ was a most innocent sufferer ver 22. Seventhly Because He was the most patient And eighthly the most confident under greatest wrongs that ever was ver 23. Ninthly Because by His death He hath purchased Reconciliation with God And tenthly healing to all his Peoples wounds especially for his cause ver 24. Eleventhly Since they who were once in the way to perdition were now brought to a state of safety by Him ver last Therefore they ought patiently to suffer wrongs in following their duty to Him the pressing whereof is the Apostle's scope Vers 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings THe Apostle's scope in the first part of this Chapter being to presse upon all Christians the study of progresse and growth in holiness as appears by the second and fifth Verses he doth in order to this stir them up to the battel against their unmortified corruptions giving instances of such as are most contrary unto that love of the Regenerate one toward another which he had prest before as an evidence of their Regeneration Chap. 1. ver 22. and to that hearty receiving of the Word which he presseth in the following Verse as the principal means of their growth in grace not excluding other evils not here mentioned but leading them by these to the knowledge of all the rest that are unbeseeming a regenerate state Doct. 1. There doth remain in the Children of the Lord not only after their Regeneration but even after some progresse in mortification many strong corruptions and filthy frames or spirit which are left to humble them Rom. 7.24 and to stir them up to earnest imployment of Jesus Christ both for mercy and power to subdue them 2 Cor. 12.8 for upon those whom the Apostle supponed to be not only born again Chap. 1.23 but to have attained to a good degree of mortification Chap. 1. ver 22. he doth here presse that they should lay aside malice and guile and hypocrisie c. 2. Our corruptions ought to be renounced with detestation as things very noisom to be longer kept Isa 30.22 and with a purpose never to meddle with them again Hos 14.8 for there is a metaphor in the words taken from a man putting off an old suit of cloaths full of filth and vermine which would be both hurtful and disgraceful to be longer worn Wherefore laying aside all malice c. 3. Even the Children of the Lord are ready to cleave very close to
them is here pressed as a mean toward the duty held forth in the following Verse Wherefore laying aside all malice c. desire the sincere milk of the Word Vers 2. As new born babes desire the sincere milk of the Word that ye may grow thereby The Apostle having disswaded from those evils which are great hinderances to the right receiving of the Gospel doth here in the next place exhort the Regenerate to labor for such a sharp edge upon their appetite after the Truths of the Gospel by which they were begotten and must be nourished as lively infants have after the milk of the mothers breasts And this exhortation the Apostle bears in by three motives in this Verse taken from the nature and effects of the Truths of the Gospel 1. That those Truths are the sincere milk that is most pure Truths without any mixture of falshood or error 2. That they are full of spiritual reason and so suited to the sanctified understandings of men and women for the Original may be rendred that rational milk 3. That the greedy in drinking of them will prove a principal mean of spiritual growth and progress in grace and comfort Hence Learn 1. The Truths of the Gospel are to the truly Regenerate what the milk of the breasts is to the young infant those being no lesse necessary and fitted for the cherishing and entertaining of their spiritual life no lesse refreshing and strengthening through Gods blessing to them than this is to the new born babe for however the first principles or grounds of Religion which use to be held forth in a Catechise are for their plainness and fitness for the weak called Milk as contradistinguished from more profound Truths which have the name of strong meat Heb. 5.13 14. Yet for the causes formerly mentioned the whole word is here called Milk to be much thirsted-after by all the Regenerate As new born babes desire the sincere milk of the Word 2. The desire of a truly regenerate person after the Word will in some measure resemble that desire after the breasts which is in new born babes for as the best thing on earth beside the breasts cannot be satisfactory to a lively infant as it is most grieved for the want thereof most unwilling to shed with it and most delighted to have it of any other thing So is it with the Regenerate in reference to the Word as is imported in this exhortation As new born babes desire the sincere milk of the Word 3. This desire of the Regenerate after the Word ought to extend it self to all the parts thereof every one of these having influence upon their spiritual growth The discovering and threatning part of it serving them as a glass wherein to see their defects and spots Rom. 3.20 that so they may be chased to Christ Rom. 10.4 The promises thereof being the channel through which life strength and transforming vertue to make them resemble their Lord is conveyed to them 2 Pet. 1.4 and the precepts and directions thereof serving as a Lamp to direct them in their christian course Psal 119.105 for here the Word indefinitly without restriction to one part of it more than another is by the Apostle held forth as the object of this desire of the Regenerate desire the sincere milk of the VVord 4. This desire of the Word formerly described is a clear evidence of Regeneration and a new nature no sooner is a sinner born again by the vertue of the Spirit working with the Word but as soon is there a kindly appetite after the Word wrought in the sinners heart even as the infant presently after the birth doth evidence some inclination and desire after the breasts for the Apostle having asserted their new birth Chap. 1. ver 23. doth here put them to evidence it As new born babes desire the sincere milk of the Word 5. There is nothing in the Word of the Lord to deceive any that get grace to receive it by Faith and walk by it there being no mixture of Error with the Truths therein delivered or of falshood either in the promises threatnings or predictions thereof and therefore Ministers in handling of it should keep it free of the mixture of their own inventions and passions and People should love it and rest upon it because it is the sincere milk of the Word or as the Original is the Word without guile or mixture of any thing that deceives 6. Although natural reason of it self except it be elevated above it self and enlightened by the Lord cannot comprehend the Truths revealed in the Gospel nor look upon them as reasonable 1 Cor. 1.18 23. and 2.14 Yet all of them are most reasonable in themselves and cannot but be acknowledged to be such by all that have the use of sanctified reason when they consider what subjection and credit we owe to Him of whom we have our being when they compare His Precepts and Commands with His Promises of furniture for obedience and of a gracious reward thereof and when they consider how Justice and Mercy are agreed Righteousness and Peace do kisse each other in that way of Salvation which is devised through Christ incarnate and that neither these Truths nor any other in Scripture are contrary to pure natural reason though some of them be far above the reach of it for this Text may be translated as the like word is Rom. 12. 1. desire that rational and sincere milk 7. There are none of the Children of the Lord so far advanced in knowledge grace or holiness as that they ought to be satisfied with their measure but ought still to aspire toward a further degree of growth both downward in humility 2 Sam. 6.22 and stability Col. 2.7 and abroad in publick-mindedness kything it self in real endeavours after the salvation and comfort of others Hos 14.5 6 7. and upward in joy and praise Psal 71.14 for upon those who were already far advanced in grace Chap. 1. ver 22 23. is growth here pressed desire the sincere milk of the VVord that ye may grow 8. According to the strength of our desires after and greedy in-drinking of the Word by application and use making thereof so will be our growth in grace and holiness They cannot but be under a great decay in both who have lost their appetite after the Gospel for this desire after the Word is here prest by the Apostle as a mean of growth desire the sincere milk that ye may grow thereby Vers 3. If so be ye have tasted that the Lord is gracious The fourth motive to sharpen their appetite after the Word is That if they did greedily drink it in that they might grow by it their so doing should prove to them the reality of any experience they seemed unto themselves to have of the graciousness or sweetness of the Lord to them of which whosoever gets a tast they cannot but thirst earnestly after more of it through the Word and they who do
not so thirst cannot conclude they have tasted thereof And therefore an eager appetite after the Word is to be laboured for Hence Learn 1. The Lord Jesus Christ whom Believers seek and serve hath in Him every thing that may be usefull and sweet for them and a strong bensel in his heart to let out the same to them whereof he hath given abundant proof in providing such a remedy for lost sinners as Himself to die for them Tit. 3.4 c. in His daily pardoning of their daily failings Isa 55.7 in His succouring of them under their extremities Heb. 2.18 and in His waiting the fittest opportunity for proving Himself to be such a one to them Isa 50.18 for all these and much more are in this attribute of His as the Scriptures cited which do expresse the effects of His graciousness do make clear and therefore it cannot but be sweet to all that ever have tasted how gracious the Lord is 2. Although all that are in the world do in some sense tast of the goodness of God Psal 145.9 Yet only His own Elect and Regenerate Ones tast of His graciousness as it is manifested in the forementioned effects thereof for it is only the Regenerate who are supponed here to have tasted how gracious the Lord is 3. Although the way of Believers partaking and feeling of this graciousness or sweetness of the Lord be spiritual arising in their hearts from their exercising of their Faith in God as favourable to them through Christ Rom. 5.1 2. Yet it is no lesse real and certain then that which is by any of the outward senses closing with and delighting in their proper objects Therefore as it is elswhere in Scripture set forth by smelling Psal 45.8 and by seeing Isa 45.25 So here as also Psal 34.8 by tasting If so be ye have tasted how gracious the Lord is 4. All that Believers get of Christ in this life is in comparison of that full enjoyment of Him which they shall have in the life to come but a tast a sparing measure to sharpen appetite after more for so it is here called a tasting how gracious the Lord is 5. That which proves our tasts of Christ's sweetness to be kindly and proper to the Regenerate is that thereby our inward and beloved lusts are weakened and we are made to lay them aside and to loath them and our desires after the Word are more sharpened by which the sweet feelings of the Regenerate are differenced from those which hypocrites may have which have no such concommitants Heb. 6.4 for by considering the connexion of this Verse with the former two it appears the Apostle hath prest mortification of sin and desire after the Word for growth as things which could not but be in them if so be they had tasted how gracious the Lord is 6. All those tasts of the graciousness and sweetness of Christ which the Saints may expect in this life are to be looked for in and through the Word for while he makes their former tasts of that kind an argument to sharpen their desires after the Word he doth clearly import that both their former tasts of that sort had been through the Word and that more of these tasts were to be found the same way and no way else desire the sincere milk c. if so be ye have tasted that the Lord is gracious and so would desire to tast more of that sort 7. All the former experiences we have had of the graciousness and sweetness of Christ should sharpen and put an edge upon our desires after more of that sort and after the Word through which those experiences are conveyed for to quicken their appetite after the Word through which the Lord's People tast of His sweetness he mentions their former tasts here If so be ye have tasted than the Lord is gracious Vers 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house a holy Priesthood to offer up spiritual sacrifices acceptable unto God by Jesus Christ. Here is the fifth motive to the hearty receiving of the Word taken from the great advantage of daily closing with Jesus Christ offered therein and this advantage the Apostle sets forth in several branches as first That Christ should prove Himself a living and secondly a solid foundation to such as by Faith build themselves upon Him Thirdly That however the most part of men reject Him as unworthy to be their choice yet is He the Father's choice and as our Mediatour in high esteem with Him and therefore worthy to be our choice and daily to be made use of ver 4. Fourthly That they who do close with Him as the Gospel offers Him shall be made in some measure conform to Him in spiritual life and stability Fifthly That their union with Christ and the rest of the Saints should be growing more and more strait Sixthly That so they should be made fit for entertaining communion with Himself dwelling in them by his Spirit as in his spiritual Temple And seventhly That by their so doing they should prove themselves to be a People consecrated to the Lord as the Priests were of old to offer up their prayers praises and other parts of their Worship which Christ to whom they are dayly coming doth make well-pleasing to the Father ver 5. From ver 4. Learn 1. With how much greater desire we do receive the Truths of the Gospel by so much the more do we come nearer to Jesus Christ offered therein to enjoy a comfortable communion with Him and to partake of the benefits purchased by Him for if we observe the current of the Apostle's speech we may see that in stead of shewing the advantages of receiving the Gospel he shews the advantages of closing with Jesus Christ offered therein importing these two to be one To whom coming as unto a living stone 2. It is not enough that sinners once come to Christ for life and do close with Him as the Word offers Him to them but they must make a trade and a life of coming to Him daily renewing and strengthening the acts of their Faith in Him for pardon and furniture for every thing they have to do there being much distance still remaining betwixt Him and the best while they are here 2 Cor. 5.8 Ps 73.28 and still a nearer communion with Him attainable Philip. 3.13 for coming to Christ which in Scripture is believing in Him Joh. 6.35 is here prest upon those who had believed in Him before and that by such a word in the present time as signifies the continuation and renewing of the acts of Faith To whom coming c. 3. There is no growth in grace or holiness nor in ability to oppose our corruptions except we be thus coming frequently to Jesus Christ in whom the fulness of grace is Col. 1.19 and who is both our righteousness and
ought to have the written Word so richly dwelling in them that they may be able to confirm every Truth they deliver from that Word and the Lord's People ought to be so well acquainted with the same that though Ministers do not spend time to cite particularly every Chapter and Verse where every passage they bring forth is to be found they may notwithstanding upon the hearing of it faithfully and for the substance repeated to them acknowledge and receive the same for the Lord's mind for even the Apostle here as frequently elswhere doth confirm his Doctrine by Scripture and yet supponing those to whom he writes well acquainted at least with the letter thereof he doth not condescend upon the particular place judging it sufficient to say Wherefore it is contained in the Scripture Behold I lay c. 2. True Faith can have solid footing no where but upon the written Word of God nor should any of the Lord's People be satisfied with the most pleasant notions about Christ Jesus till they see them grounded upon and drawn from that Word therfore the Apostle having in the former words commended Christ as the object of saving Faith doth here repeat again the same commendation of Him from the Old Testament that so Faith might rest safely upon Him as such a one Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone c. 3. Jesus Christ and He alone is that to the Church and to every soul that flees to Him which the chief corner stone whether the lowest or the highest is to the building He is the stone first laid in regard He was and behoved to be actually exercising His Mediatory Office before any sinner could attain to union or communion with God Col. 1.18 He is the stone laid lower than any of the rest in His humiliation Psal 22.6 He bears the weight of the whole Church and of every believing soul Heb. 1.3 He is more curiously wrought than any of the rest of the stones of the building as the chief corner-stone useth to be and engraven by the art of His Father adorning Him with all perfections suitable for the necessities of poor sinners Zech. 3.9 He is the bond whereby most differing Nations such as Jews and Gentiles are united in one building Eph. 2.16 as the foundation corner-stone knits the two side-walls of the building together He is the perfection of the whole in whom the building and every lively stone thereof is compleat Col. 2.10 as the highest corner-stone and as that also He is the glory and ornament of all the building Isa 22.24 In all which He is resembled by that whereby the Spirit of the Lord here sets Him forth to our capacity The chief corner-stone 4. We have this great blessing Christ for the chief corner-stone of this spiritual building with the Father's great good will who hath laid Him first In His eternal Counsel or Decree as the word used by Isaiah chap. 28.16 and here translated to lay doth signifie Psal 2.2 Secondly In His actual exhibition of Him to the Church as Mediatour first in the promise of Him Gen. 3.5 and next visibly in our flesh for so this word is also used to signifie the publishing or execution of things formerly decreed 2 Chron. 9.23 Prov. 3.19 And thirdly in His exalting of Him when He had perfected the work of Redemption so much of it as concerned Him to do in the state of his humiliation for so this same word used Psal 8.2 is translated Mat. 21.16 to perfect a work In all which respects the Father layes Christ the foundation or chief corner-stone in the Church and calls all to behold what pleasure He hath in so doing Behold I lay in Sion a chief corner-stone 5. The Father's condescendency to give His own blessed Son for the above-mentioned uses to His Church and Believers in Him which this similitude here made use of holds forth is worthy of our most serious consideration and Christ this chief corner-stone is much to be admired as differing from all other corner-stones He being one stone who is both the lowest and highest of the building Philip. 2.6 7. who hath immediate connexion with the least stone or meanest Believer as well as with the greatest or most eminent whether Prophets Apostles or even the virgin Mary Joh. 17.20 21. who communicates an influence of life and growth to every stone laid upon Him Eph. 2.21 and who never suffers any that are built upon Him to fall totally and finally off Him Joh. 10.28 In all which respects we are here called to admire Jesus Christ and to give our most serious attention and consideration to the Father in giving Him by this word which serves both to draw attention and admiration Behold I lay in Sion a chief corner-stone c. 6. Though Christ be God's gift to the whole Church made up of Jews and Gentiles Eph. 2.14 which often hath the name of Sion in Scripture Obad. 17. Yet with a special reference to the Church of the Jews who first had that name He is said to be laid in Sion being first preached publickly and held forth in Promises Sacrifices and Types to them Psal 147.19 20. being come of them according to the flesh Rom. 9.5 and first offered to them after His incarnation Matth. 10.5 6. from whom the news of Him is come to the rest of the world Mica 4.2 and by whom Christ shall yet have a great part of His publick glory in the world Hos 3.5 Rom. 11.12 15. All which should make us pity their present case and pray for their conversion for with a special eye to them is this spoken Behold I lay in Sion a chief corner-stone c. 7. Christ's fitness for this great work of our Redemption evidenced by the Father's choosing of Him for it from among all others as the word elect signifies and by His high esteem of Him as our Mediator should strongly draw the hearts of sinners in to Him and move them to dwell much upon the thoughts of His worth and of the Father's esteem of Him as He is the receiver of all that come to God through Him for the Apostle having commended Christ before from these two Epithits that He is chosen of God and precious as motives to draw sinners in to Him repeateth them here again as delighting to write and think of so sweet a subject as Christ Elect precious 8. That which builds sinners upon Christ this chief corner-stone is that grace of believing which according to the signification of the word in the Hebrew whence the Apostle translateth this Text is the fixedness or stayedness as this same word is translated Exod. 17.12 of the soul in the expectation of salvation through Christ offered in the Gospel and whereby the soul is fed and nourished upon Him as its necessary food which is also in the signification of the word in that Language for the Apostle instead of insisting further upon the
were all of them federally holy and some of them endued with true sanctification and so were a holy Nation Fourthly That all of them who did externally subject themselves to Christ were owned by him as his propriety and prime interest in comparison of the rest of the world and true Believers among them as his Elect and Redeemed Ones and so were a peculiar People And all for this end that they might in their practice commend and express his properties to his praise who had called all of them externally and some of them effectually out of the state of sin and wrath to a state of favour and happiness Which purpose containeth two further arguments to press a hearty receiving of the Gospel and daily use-making of Christ offered in it in order to their spiritual growth The one taken from the excellency of their present estate in the several fore-mentioned particulars The other from that wonderful change which God had made upon them from so wofull to so blessed a condition Hence Learn 1. It is very safe and suitable to Scripture-language to give unto the whole visible Church and all the Professours within the same these stiles and compellations which do only agree in their full and best signification to true Believers Suppose the most part within the visible Church void of saving grace yet in respect of the rest of the world and by vertue of that Covenant which is betwixt the Lord and her and all her Members Deut. 26.17 c. and 29.10 c. all Professors may in some sense have all the stiles that are here in the Text and others like them for though these stiles be most truly verified in Believers Yet did the Lord of old give them unto the whole Church of the Jews and the Apostle here giveth them indefinitly to all the nation of the Jews who were professours of Christ to whom he writeth though with a special eye to those who were true Believers among them Ye are a chosen Generation c. 2. So excellent is that state whereunto sinners are advanced by believing in Jesus Christ that the sharpest sighted in the world the longer they look upon it will still see more and more of the excellency and priviledges thereof The discovery whereof to the Lord's People especially while they are under affliction should much take up the heart and pains of all the Ministers of Christ it being his peoples prime comfort under all their crosses and their chief motive to all their duties that they are in so excellent a spiritual state for after the Apostle hath largely described it in the former Chapter and spoken much of it in the former part of this he cometh yet again upon the branching out of it here But ye are a chosen Generation a royal Priesthood c. All which stiles do most truly agree to true Believers 3. They who do by Faith choose Jesus Christ for their portion who entertain in their hearts a high esteem of him and do make use of him daily for growth in grace and holiness They have the characters and marks of such as have been from eternity elected of God and in time effectually called there being no other ordinary way to evidence the latter to us but by the former 2 Pet. 1.10 for of Election and effectual calling in reference to true Believers may this be understood which here the Apostle affirmeth of those to whom he said before that Christ was precious But ye are a chosen Generation 4. As that dignity whereunto sinners are advanced by flying to Jesus Christ doth in a spiritual sense resemble that of the Priests under the Law as was cleared in the tenth Doctrine upon the fifth Verse So are they also thereby brought unto a kingly dignity and in a spiritual sense they only are truly royal having a new nature in some measure resembling the divine 2 Pet. 1.4 being co-heirs with Jesus Christ Rom. 8.17 of a Kingdom that cannot be shaken Heb. 12.28 and more than conquerors over all their spiritual enemies Rom. 8.37 In all which and the like respects they are a Royal Priesthood 5. Our union with Jesus doth not only oblige us to keep a distance from the disposition and profane fashions of the men whose portion is in this earth and to consecrate our selves wholly for the Lords use in the study of holiness but likewise it doth really make Believers a holy People In so far as he is daily made use of by Faith their hearts are purged from the love of their lusts Act. 15.9 and they are made to exercise other graces and duties of holinesse wherein he is honoured Gal. 5.6 for this third branch of the commendation of their excellent state includeth both their duty and their priviledge They are a holy Nation 6. As all the people on earth are the Lords they being all the works of his hand and under the disposal of his providence Act. 17.26 and all the Members of the Church visible are His in a more peculiar way than others Amos 3.2 So Believers in Jesus Christ are in a most special way his propriety and peculiar interest whom he hath purchased to himself at a dear rate Act. 20 28. and made new again by a second creation Eph. 2.10 in whom he doth delight Zeph. 3.17 and whom also he will maintain and never forsake Psal 94.14 for this is the fourth branch of the dignity of his People which doth in some sense agree to the whole company of Professours and most truly to true Believers that they are a peculiar People 7. That which is the Lords end in bestowing all these priviledges upon Believers and which they should make the great end and business of their life is That they may shew forth the praises of the Lord by numbering out as the Hebrew word Isa 43 21. which the Apostle here translateth doth signifie to the Lord himself his blessed perfections or vertues as the word here rendred praises is in the original or rather by their prudent and seasonable commending to others his properties such as his Wisdom Power Terror Sweetness Faithfulness manifested in his dealing Psal 145.4 c. 10 c. that so others may be stirred up to serve him and praise him but especially by their expressing and holding forth in their practise some resemblance of his properties to his praise Philip. 2.15 16. by their prudent and wise carriage declaring to on-lookers that he is most wise by whose counsel they are guided by their hazarding upon affliction rather than sin demonstrating his terror to be above the terror of flesh and by their patience and chearfulness under crosses and trials proclaming to discerning beholders that his power is great that sustains them and his consolations sweet that do refresh their hearts under such afflictions and make up the bitterness of them for this is here set down as the end of all the fore-mentioned priviledges and the compend of Believers duty that they should shew
forth the praises of him 8. Even the Elect before conversion are living in grosse ignorance of their own miserable condition and the remedy thereof Eph. 5.8 in the slavery of their lusts Rom. 13.12 They are under a staâ—e of wrath as well as others Eph. 2.3 and so without any true comfort Eph. 2.12 All which in Scripture is frequently set out by this word darkness whereby the Apostle expresseth the state of the Elect before conversion 9. Conversion brings sinners into a state of light which comprehends some clear knowledge of their own misery Rev. 3.18 and the remedy thereof 2 Cor. 4.6 a new and spiritual life communicated to them whereby they are enabled to close with Christ and cleave unto him Joh 18.12 to walk in holiness of life Mat. 5.16 their living in his favour Psal 89.15 their having a right to glory Col. 1.12 and his allowance to rejoyce and comfort themselves in their blessed estate Rom. 5.2 All which are set forth in Scripture by this word whereby the Apostle expresseth the excellent state of Converted Ones Who are called out of darkness into his light 10. The blessed estate of true Converts is much to be admired by them considering the Lords wonderful condescendency in plucking them out of so woful a condition as they were in before his marvellous loving kindness in possessing them in such excellent priviledges as they have in their new state and giving them an undoubted right to so matchless an inheritance as cannot but surpass the power of their understanding to comprehend and so make them wonder at their own happiness which is here called marvellous light 11. The way how the Lord brings his own out of the state of nature which is here called darkness into the state of grace which is called light is by his calling of them by the Gospel 2 Thess 2.14 opening their hearts to receive it by the power of his Spirit comming along with it Act. 16.14 and so powerfully changing them into his own Image 2 Cor. 3.18 Who hath called us out of darkness into his marvellous light 12. These upon whom the Lord hath wrought this blessed change ought frequently to reflect upon their former woful state that they may be kept humble 1 Cor. 15.9 and compassionate to others who are yet in the like Tit. 3.2 3. and likewise upon their present blessed condition that they may be provoked to praise and to the study of holiness 1 Tim. 1.16 17. for which and the like causes the change of Believers from the one state to the other is here represented to their thoughts that they might shew forth the praises of him who hath called them out of darkness into his marvellous light Vers 10. Which in time past were not a people but are now the people of God which bad not obtained mercy but now have obtained mercy Here is a further description of that happy change wrought upon these Christian Hebrews to whom he writeth to wit that they who before their imbracing of the Gospel had not been owned nor dealt with by the Lord as his peculiar People in Covenant with him neither yet had enjoyed any of his special mercies were how made his in a more special way than others and had saving and special mercies offered to all of them and bestowed upon some of them So that Hosea's Prophecy chap. 2.23 concerning the restoring of the Jewish Nation after their rejection for a time had now a begun accomplishment in them especially in those of them who had felt the fore-mentioned remarkable change whereby they should be moved to live to the praise of him that made it Hence Learn 1. When the Lord speaks to his Church in one age or to some particular persons in it he doth often speak also to his Church in after-ages and to all the rest of his People who are to live afterward See Mark 13.37 and Heb. 13.4 compared with Josh 1.6 and therefore it is the duty of all his People to mark how far promises made long since to the Church oâ— particular Believers in it have their accomplishment toward themselves that so they finding what was long since spoken to others made good to them they may be the more affected with that ancient and constant love of God whose thoughts hath been upon them for good while he was speaking to others who lived many ages before them for the Apostle cites and applies this Scripture spoken by Hosea to the People in his time as now verified upon these Christian Hebrews to whom he writeth Which in time past were not a people c. 2. They that would delight in shewing forth the praises of God and have their hearts engaged to the study of holiness must learn to dwell upon the thoughts of their wofull case wherein they were before conversion and upon the blessed state whereunto through Gods mercy they are advanced and often to compare the one with the other that so they may be the more affected with the change and engaged to study his honour that made it for after the Apostle had in the former Verse represented this to their thoughts as a motive to holiness he doth here insist upon and represent the same again by a new enlargement of it which is mainly verified in true Converts Who in time past were not a people but are now the people of God c. Although the elect be the Lord's People from eternity in regard of his purpose of grace toward them Psal 90.1 2 Tim. 1.9 Yet in regard of any actual manifestation of special love to them or of his complacency in them as carrying his Image they are not his People but remain slaves to Satan Eph. 2.2 and to their own lusts Tit. 3.3 until such time as by his power put forth with the preaching of the Law their wofull case be discovered to them Luke 1.17 and by the same power coming along with the preaching of the Gospel they be made willing to accept the offer of Reconciliation through Jesus Christ Psal 110.3 and thereby also be fitted for the duties of new obedience for the honour of Christ Isa 43.21 All which as the places cited prove are marks of them whom he doth in a special way own for his People for of the chosen Generation the Apostle thus speaketh in reference to their state before and after conversion VVhich in time past were not a people but are now the people of God 4. Though there be not a sinner in the world who hath not many mercies of God freely bestowed upon him Psal 145.9 and many deserved strokes kept off him Rom. 2.3 Yet even the Elect before their conversion have not obtained that special mercy whereby their sins are actually pardoned Act. 3.19 and whereby the Lord hath complacency in them Ezek. 16.8 and so they cannot be justified actually from eternity for only of true Converts is the Apostle's speech here principally to be understood while he saith That in time past to
Spirit which are in their hearts Gal. 5.17 But likewise against the everlasting wel-being of their very souls so that these corruptions cannot be given way to except we would so far as in us lyes run the hazard of the losse of our souls for this is here a third motive to the mortifying of these lusts that they war against the soul 8. The Lord doth allow Christians to stir up their hearts to the study of the mortification of their corruptions by the consideration of the hazard that cannot but follow upon their prevailing which is no lesse than the wounding of their souls by every advantage their corruptions do get and the eternal losse and ruine of their souls by the continual prevailing of them as is imported also in this motive to the mortification of those fleshly lusts They war against the soul Vers 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation In this Verse the Apostle presseth the effect of his former exhortation and withall prescribeth a special mean of shewing forth the praises of God to wit That Christians should labour to express holiness in their outward conversation and this he beareth in by two arguments The first is That their lot was to converse among the enemies of the Gospel and such as would be glad to find occasion from their miscarriage to slander them as evil doers The second is That their holy walking among such might prove a blessed mean not only to stop the mouthes of their slanderous enemies but likewise to being about their conversion and consequently bring much glory to God when it should please him to visit them with his saving grace Hence Learn 1. In so far as the power of sin is weakened in the heart there will be a beauty and loveliness upon the outward conversation which if it be defiled with out-breakings doth clearly evidence the power and prevalency of unmortified lusts in the heart â—or as a necessary consequent or effect of the former exhortation to abstain from fleshly lusts the Apostle bringeth in this having your conversation honest 2. It is not so much by a fair profession or good expressions that Christians do shew forth the praises of God as by an honest conversation made beautiful and lovely as the word here translated honest signifieth to on-lookers by the right ordering of all the parts of it in duties to God and men Psal 50.23 by the manifesting of wisdom and meekness therein joyntly Jam. 3.13 and especially by the faithful discharge of the duties of their particular callings and relations 1 Thess 4.11 12. Tit. 2.9 10. for the way of the Apostle's bringing in this exhortation giveth ground to take this as an mean of attaining to what he had prest before to wit their shewing forth of the praises of God mentioned ver 9. having your conversation honest c. 3. The more wicked the society be with whom Believers lot is to converse the more should they be stirred up to the study of an honest conversation for the conviction or gaining of such for by this that these Christian Hebrews were among Heathens whom many professors of Christianity resemble in living like Heathens without respect to the Law of God Rom. 2.14 pursuing strongly their Idols as Heathens do 1 Cor. 12.2 and being unacquainted with the priviledges and duties of the Covenant of Grace as Heathens are Eph. 2.11 and ready to persecute all that run not their course 1 Pet. 4.3 All which the Scriptures cited make characters of Heathens the Apostle perswades them to study holiness of life having your conversation honest among the Gentiles 4. Those of whom the world is unworthy are often represented to the world as unworthy to live in it by those whose dishonest wayes are reproved by their honest conversation for it is here supponed to be the lot of the chosen Generation the royal Priesthood c. to be spoken against as evil doers 5. It is one of the characters of them that are without God in the world to be enemies to and slanderers of those who will not run with them to the same excess of riot for it is here a description of the Heathens that they speak against those who are of an honest conversation as evil doers 6. The best way for Christians to stop the mouthes of their slanderers is by an honest conversation without which any other means they can use will readily prove ineffectual for maintaining their reputation for here the Apostle prescribeth to Christians the study of a holy walking as a mean to put their very enemies upon an exercise inconsistent with slandering of the Godly having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God 7. Although the Word accompanied with the powerfull blessing of God be the principal mean of sinners conversion Rom. 10.17 15. Yet the Lord may make use of the very carriage and visible acting of his People such as their equity in their dealings even with their enemies their patient bearing of injuries from them and continuing to expresse love and respect to them notwithstanding thereof to allure wicked men to fall in love with his way and to give him glory that ever sent them such a mean and blessed it to them for their reclaiming from the way of perdition for here an honest conversation is pressed as a mean of gaining the enemies of Christ and his People to glorifie God in the day of visitation 8. Neither the best use of natural power of free-will that unrenewed men may attain â—nto nor all the pains that the Godly can take upon them will be sufficient to bring about that glorious work of their Conversion whereby the Lord is so much glorified till he be pleased to visit them with his power Psal 110.3 and with his love to make the change Ezek. 168. for here as a necessary pre-requisit for the gaining of sinners to glorifie God the Apostle supponeth that there must be a day of visitation whereby must be understood a visitation in special mercy in regard it gains sinners to glorifie God 9. It is not any glory to our selves from men that should be our motive to an honest walking among them but that we may thereby bring some glory to God from them which being honestly aimed at by us shall bring sufficient glory to us along with it 1 Sam. 2.30 for this is here made the principal motive to an honest walking That thereby others might be moved to glorifie God in the day of visitation 10. The Children of the Lord should not lose their hopes nor quite their endeavours of gaining the greatest enemies to God or themselves among whom they live considering how soon and easily the Lord can make a change upon them for the Apostle
another under their necessities Gal. 6.10 But also to love the society one of another both in the exercise of publick Ordinances to which Christ hath promised his special presence Mat. 18.20 and in the more private duties of mutual edification which are very pleasant to the Lord Mal. 3.16 and profitable to themselves Heb. 3.12 13. for the Apostle having exhorted to honour all men subjoyneth this as a further degree of respect not only to the Saints themselves But as the word signifies to their society Love the Brotherhood 5. It should be the great care of the Children of God to carry along in the discharge of every duty the fear of God in their hearts which is a frame of spirit that he worketh in all that are in Covenant with him Jer. 32.40 whereby they hate every known sin Prov. 8.13 and in obedience to him aim at every commanded duty especially those of their particular relations 2 Chron. 19.7 and is entertained by the believing consideration of the terror of the Lord Psa 119.119 120. his excellency Job 13.11 his goodness Hos 3.5 and his pronenesse to pardon sin Psal 130.4 All which is comprehended under this duty which seasoneth all the rest here pressed Fear God 6. There is a special measure of honour and respect due by the Lords People unto those whom God hath set in Lawfull Authority over them beyond what is due to any others on earth by reason of their place wherein they resemble the Majesty of God to his People Psal 82.6 for the Apostle having exhorted in the beginning of this Verse to honour all men as if that honour which is due to all were not sufficient for Magistrates he closeth the Verse with this Honour the King 7. The Lord's People are so to honour Magistrates as that they forget not the fear of the Lord and the duties comprehended under it in the first place without which no duty can be faithfully discharged to any man Luke 18.2 for this is not only the order of the words here but of the purpose it self Fear God Honour the King 8. These duties against which the hearts of the Godly have some prejudice and the neglect whereof proveth most offensive to the profane had need to be frequently and earnestly prest upon the Lord's People for this duty was unpleasant to many Professors and the profane apprehending it to be so to all were incensed against Christians Therefore the Apostle having pressed it before ver 14. reneweth his exhortation to it here again Honour the King Vers 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward The second exhortation to the study of holinesse for shewing forth the praises of God is directed to Christian Servants in which rank the greatest number of Believers then were who seem to have been in hazard under pretence of their christian liberty not only to shake off subjection to Magistrates as was shewen before but to their particular Masters the most part whereof were also at that time Heathens unto whom the Apostle presseth Christian Servants to give subjection and obedience with all fear to wit of offending God or their Masters and that not only to the better and more equitable sort of them but even to the more austere and inhumane Hence Learn 1. As the Children of the Lord in the meanest and hardest condition wherein his providence doth cast them may be instrumentall in bringing some glory to Him So He is especially glorified by them in their conscionable discharge of the particular duties of that relation wherein they are fixed for the Apostle having shewen the end of all Believers priviledges to be that they might shew forth the praises of God ver 9. holdeth forth this to persecuted Christian Servants as one principal way of shewing forth His praises Servants be subject to your Masters 2. One wrong principle being admitted in the minds of Christians concerning the matters of God may be the occasion and rise of manifold disorders in their practice for it is clear from the former purpose that the mistake of Christians concerning the nature of their christian liberty did make them apprehend themselves exempted from subjection to Magistracy and by this exhortation immediatly subjoyned compared with 1 Cor. 7.20 21 22. it doth appear that the same mistake hath prevailed to make Servants apprehend exemption from subjection to their Heathen Masters which makes the Apostle find it necessary to presse them to this duty Servants be subject to your Masters 3. Although there be some of the great ones of the earth given by the Father to Christ the Mediator who will therefore receive Him and subject themselves to Him Psal 72.10 Yet the most part of His Subjects and Servants are of the poorest and meanest in the world whom He chooses to commend the freedom of His grace and the condescendency of His love which often lights upon the Servant and passeth by the Master for it would seem there hath not been many Magistrates or Masters in those Nations where these believing Hebrews to whom the Apostle writes were scattered who have been fit to be spoken to which makes the Apostle omit them and speak to their Subjects in the former words and to their Servants here Servants be subject to your Masters 4. Christian liberty doth not exempt Christian Servants from subjection to their Masters though they were Heathens but doth consist with obeying all their lawful commands heartily and as service to God Col. 3.22 23. in giving due respect to their persons as being placed above them as the word here signifieth for this is here prest upon the chosen Generation and such as were truly free by Jesus Christ Servants be subject to your Masters 5. Not only the immediate acts of God's Worship and Service should be gone about with much fear and reverence to Him in the heart Psal 2.11 but even these outward duties which we owe to men should be seasoned therewith that so Christians even while they are employed in most common duties may be in the fear of the Lord all the day long Prov. 23.17 for this is the qualification of that subjection which Christian Servants owe to their Masters Be subject with all fear 6. It may be the lot of the Lords dearest People not only to be in the rank of Servants which is a part of their likeness to their Lord for His outward state in the flesh Philip. 2.7 but likewise to be by divine providence put to serve Heathens and the worst of Heathens that so the Lord may make them instrumental to do good to some of these 2 King 5.2 3. or convince them that God is with their Servants Gen. 31.44 for here the Apostle suppones some of the chosen Generation and the peculiar People to be Servants to Heathens and to froward and perverse Heathens 7. Although all that are without the saving knowledge of God in Christ be in a like damnable
and cursed estate Eph. 2.3 Yet there may be amongst them much difference of disposition some of them being of a more bountiful and liberal temper as the word here rendered good may signifie Mat. 20.15 and lesse rigid in exacting all that in strict justice they might as the word translated gentle doth import others of them more perverse and harder to have dealing with according to the signification of this word froward which difference doth mainly flow from the Lord 's various dispensation of the gifts of nature and his common influences for improving the same according to His Soveraign pleasure for here among wicked and heathen Masters there are some good and equitable or moderate to wit in comparison of some others of them and there are others who are more perverse or froward 8. The wickednesse of those to whom in God's providence Christians are tied by any relation doth not exempt them from making conscience of the duties of that relation toward those to whom they are tied the ground of our duty not being the qualification of the person to whom we owe it but the Command of God obliging us to it Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Vers 19. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God From this to the end of the Chapter the Apostle bringeth many arguments to presse upon Christian Servants dutifulness to their Pagan-Masters and patient suffering of injuries from them in following their duty to Christ The first is That if they did out of respect to Christ's command and glory hold on in their duty notwithstanding of hardest sufferings He should graciously reward their so doing as acceptable service to Him ver 19. The second is That it would be a great disgrace for Christians to deserve by their miscarriage hard usage from Heathens but if they were faithful in their duty and patient under sufferings for it they might be sure of God's approbation ver 20. Hence Learn 1. Although neither our doing nor our suffering can merit any thing at God's hand it being wholly His grace as the first expression ver 19. may be rendered from the Original that enables us for both Philip. 1.29 Yet when His grace hath in some measure enabled us for both He is pleased to esteem thereof as if it were worthy of thanks from Him and graciously to reward it with a further increase of grace and ability to do and suffer Mat. 25.19 with begun peace and consolation in the heart under sufferings for duty to Him 2 Cor. 1.5 as earnest of the full reward which His grace is to bestow at last Rev. 3.4 5. which ought to be a sufficient encouragement to the Godly in their duty against all their sufferings from men for which end it is held forth here for This is thank-worthy or as the Original may be rendered this is grace 2. God doth not so much respect the sufferings of Professors even for Truth and Duty seing Hypocrites may attain thereunto 1 Cor. 13.3 as He looks unto the principle and manner of their sufferings whether they suffer because of their former engagements by profession or otherwise and because they desire to carry a name and esteem of religious persons to the end with them or whether they suffer out of conscience toward God that is in obedience to Him who commands them to choose affliction rather than sin and from a desire to please and honour Him by bearing Testimony to His Truth by suffering for this suffering and this only is reckoned thank-worthy if a man for conscience toward God endure grief suffering wrongfully 3. Although the Lord sometimes keeps heavinesse and grief off the spirits of his People under such sufferings as are very heavie and grievous in themselves Act. 16.25 Yet at other times He sees it sitting not only to exercise them with hard and unjust sufferings from men but likewise with many sad weights upon their spirits under these sufferings arising partly from the sight of God's dishonour by their enemies Psal 42.3 and partly from the fear of their own miscarriage under their trials Joh. 14.1 together with their mis-belief of the Promise of their through-bearing and out-gate Psal 116.11 both which exercises together are sometimes necessary for the Godly that they may be compleatly denied to their own strength and courage and may be taught to depend on God for their through-bearing 2 Cor. 1.8 9. and therefore both exercises ought to be patiently submitted unto by them in so far as they are for their trial and advantage even as they would expect a reward from God for this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 4. Although it be the mark of Hypocrites to do all duties of Religion for respect to their own credit and glory before men Mat. 23.5 Yet the Lord allows His own People to have so much respect to their own credit especially before the profane as may provoke them to a tender and holy walking and to eschew every thing that may disgrace them and their holy Profession for this is here made an argument to duty and patient suffering of wrongs that if they neglected duty and so were put to suffer for their miscarriage That would be no glory but rather a disgrace to them and their Profession for what glory is it if when ye be buffetted for your faults ye shall take it patiently 5. As it hath pleased the Lord for the good of humane society to leave in the minds even of Heathens some knowledge of what is contrary to His will Rom. 2.14 15. and some inclination to punish the same Act. 28.4 So it is a very great disgrace to Christian Religion when Heathens or such as are like Heathens void of the saving knowledge of God in Christ may find Christians in those sins which their light leads them to punish especially when Christians make their liberty by Christ a pretence and cloak to cover those sins for it is here imported by the Apostle that Heathen Masters did not only know some what of their Servants duty but also would justly punish them for neglect of it and that if Christian Servants did by their miscarriage deserve sufferings from such Masters as they were in hazard to do by abusing their christian liberty this would prove a great disgrace to them and to the Profession of Christianity for what glory is it if when ye be buffetted for your faults ye shall take it patiently 6. Although patience under deserved stroaks from men be in it self commendable and will prove persons to be accepted with God when they accept the punishment of their iniquity and flie to Christ
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
the same hazard Therefore the Apostle presseth the duty of Women to their Husbands by such an expression as imports a like strictnesse of tye upon them to their duty as was upon those mentioned in the last part of the former Chapter Likewise ye wives be subject c. 4. The wickednesse and disobedience to the Gospel of any married person however it may draw themselves under the curse of God Yet it doth neither loose the relation nor exempt the other party from their duty excepting in the case of Adultery and lawful divorce thereupon Mat. 5.32 or wilful desertion 1 Cor. 7.15 but doth rather tye the better party the more strictly to a conscionable discharge of that duty for the conviction or gaining of the other party for though the Apostle here doth suppone Husbands some of them at least to be disobedient to the Word Yet he presseth upon their Wives dutifulness to them as to their own Hubands Be in subjection to your own husbands that if any obey not the Word c. 5. Although the publick Ministery of the Word be the ordinary and principal mean of sinners conversion to the Lord Rom. 10.15 17. Yet the Lord may and sometimes doth make use of the pains of private Christians for that effect for it is supponed that they who obey not the Word may be won to obey it by the conversation of their wives 6. Although the Children of the Lord be bound to deal with the unconverted or profane among whom they live by discourse and conference commending Christ to them and pointing out the way of attaining acquaintance and communion with him Joh. 4.29 30. Philip. 2.15 16. Yet it is mainly a conversation suitable to the Word that God useth to blesse for gaining of such to fall in love with Religion without which the best discourses will rather harden folk in sin than reclaim them from their sinful wayes Therefore the Apostle here presseth practical duties upon Christian Women as the best way to gain their unbelieving Husbands That if any obey not the Word they may be won by the conversation of the wives while they behold your chast conversation c. 7. The Lord's People ought not to quit their hopes of the conversion of those who have not hitherto been perswaded by the Word to follow the directions thereof neither yet do believe the Truths revealed in it But they ought to continue their pains toward those with whom the publick Ministery doth not prevail for even to these Husbands whom the Apostle supponeth to be unbelievers disobedient to the Word and such as will not be perswaded thereby as the word here signifieth he pleads for duty from their Wives in hopes of gaining them thereby That if any obey not the Word they may without the Word be won by the conversation of the wives 8. The winning of a sinner to Jesus Christ is an imployment full of gain and advantage as the word here translated to be won signifieth both to the sinner it self who is thereby made partaker of the true riches Jam. 2.5 and to those who are instrumental in that work in regard of the comfort they may have from them Philip. 4.1 and the reward they shall have from God Dan. 12.3 and therefore it ought to be mannaged with a great deal of spiritual policy and skill as the same word also signifieth That if any obey not the Word c. they may be won 9. There is no part of a Christians conversation so prevalent to gain on-lookers to fall in love with Religion as that wherein the duties which we owe to others in the relation we have to them doth shine for these two chastity which in the peculiar signification of it is one main duty of the Wife in reference to her Husband and fear signifying reverence to a superiour Rom. 13.7 are the qualities of a christian conversation which the Spirit of God here condescends upon as most prevalent for gaining unbelievers to fall in love with Religion They may be won while they behold your chast conversation coupled with fear 10. Carnal men do very accurately pry into all the secrets of the practice of those that are religious which though it be done by them that they may find occasion against the Godly Psal 56.6 who should therefore be the more circumspect Psal 39.1 and the more earnest for God's teaching Psal 27.11 Yet the Lord may make use of it contrary to their intention to be a mean of much good to their souls for the word which the Apostle uses here while they behold signifieth very accurately to pry into and seriously to consider a thing upon which the Apostle may be safely conceived to lay some weight for moving Christian Women to the more holy circumspection in their carriage which the Lord might blesse for gaining of their Husbands While they behold your chast conversation 11. There is no true purity or holinesse of conversation which doth not flow from fear of offending God in the heart by which Christians depart from evil in their practice Prov. 16.6 Nor is there any true fear of God in the heart where the conversation is not in some measure holy Jer. 32.40 for though this chastity and fear of Christian Women here spoken of may be taken with a special respect to their Husbands Yet the words are of a larger signification and must necessarily include holinesse of life and fear of offending God in the heart what ever they might suffer from their Husbands the one whereof cannot be separated from the other A chast conversation coupled with fear Vers 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The Apostle giveth here two further directions to believing Women for attaining to such a conversation as through the Lord's blessing might prove a mean of gaining their unbelieving Husbands The one is negative that they should not be too curious and superfluous in trimming their outward man The other is positive that their great pains should be to have their inward man adorned with the grace of God especially meeknesse and peaceablenesse of spirit in reference to their Husbands and the Lord's dispensation in tying them to such men and to a crosse with them which last he presseth by two arguments The first is that this was an ornament that would not wax old as others do The second is that it is in very high esteem with the Lord and therefore as they desired to gain their husbands by their outward carriage their great care should be to attain to a right frame of spirit within Hence Learn 1. Even the Children of the Lord are in hazard to offend Him and others in the matter of their apparrel while they labour not
The other argument is from the advantage of such a carriage that if they did imitate these holy Women especially Sarah in dutifulnesse to their Husbands notwithstanding of any terror from them they should prove themselves heirs of Sarah's blessednesse Hence Learn 1. The Children of the Lord have not only need of precepts to presse their duty upon them but likewise of the examples of others held forth to them who have gone before them in the practise of these duties that so they may apprehend them feasible seing others have attained to them and sweet seing others have chearfully practised them and the neglect of them hazardous since these who have made conscience of them may be brought as witnesses against the neglecters of them Therefore after the Apostle hath prest by precepts and reasons the duty of believing Women to their Husbands he here beareth in the same further by the example of the Saints for after this manner also the holy Women in the old time who trusted in God adorned themselves being in subjection to their own husbands 2. The approven examples of the most eminent of the Saints making conscience of moral duties which are registred in the Old Testament are obligatory under the New to the meanest of Believers in Christ who are not by their Christian Liberty freed from imitating them in these for here the Apostle presseth upon Christian Women dutifulnesse to their Husbands from the example of holy Women under the Old Testament and particularly Sarah who was an eminent and in some respects an extraordinary person For after this manner in the old time the holy women also c. Even as Sarah c. 3. There is no true holinesse which hath not Faith in God for the fountain and root of it whereby the heart relieth on God for furniture for the duties of holinesse and encouragement against difficulties in the way thereof Nor is there any real trusting in God which hath not for the fruit thereof holinesse consisting in the study of abstenance from every known sin and endeavour after every known duty for from these two joyntly are those ancient Believers described as examples to be imitated by others Holy Women who trusted in God 4. True holinesse and faith in God are mainly evidenced in the particular duties of these relations wherein the Lord's Providence hath placâ—d his People the conscionable discharge whereof doth prove the principal ornament of Professors for here the Apostle sets forth those ancient believing Women as in their best ornaments while they are evidencing their holinesse and trusting in God by their dutifulnesse to their Husbands to be imitated by Christian Women under the Gospel The holy Women who trusted in God adorned themselves being in subjection to their Husbands 5. The Lord takes notice of the least act of sincere obedience to his Commands even when it is mixed with many sinful failings which he passeth in penitents and would not have any of his People cast at any good in others nor be the lesse careful to imitate it that they do discern much miscarriage joyned with it for in that passage of Sarah's Gen. 18.12 which is here related to there are many sinful failings and little thing commendable beside that one word evidencing her reverence to her Husband which the Lord here registreth for her commendation and others imitation hiding the faults that were therewith Even as Sarah obeyed Abraham calling him Lord. 6. The want of these qualifications in parties to whom the Lord's People have relation which have been eminent in others doth not exempt them from these duties which by vertue of that relation have been performed to others endued with these qualifications for here the Apostle from Sarah's reverencing of Abraham an extraordinary and eminently gracious man inferreth upon Christian Women reverence to their wicked infidel Husbands Even as Sarah obeyed Abraham calling him Lord. 7. When we obtain grace from the Lord to follow the footsteps of the Saints registred in Scripture especially in the faithful discharge of the duties of our particular stations and relations then do we prove our selves to be partakers of the same spiritual priviledges with them and heirs of the same eternal blessednesse which they now possess for as those who imitate the faith and obedience of Abraham are for that called his children Rom. 4.11 12. Gal. 3.7 9 29. So these Women here who imitate Sarah in well-doing particularly in obedience to their Husbands are called her daughters Whose daughters ye are as long as ye do well which is not to be understood as if they were cast out of the number of her daughters for every short-coming in their duty but that it is in the way of their duty that they will clear to themselves their right to her blessedness and enjoy the sense of their interest in the spiritual priviledges which she had 8. They that resolve to hold on in the way of well-doing may resolve to meet with as much of terror and afrightment therein as wicked men can make them yea even from those of their nearest relations whose enmity against godlinesse before the Lord change them is greater than any natural affection they have to those they are most strictly tied unto for it is mainly against the terror and amazement of wicked Husbands that the Apostle here guards Christian Women encouraging them by this that they should prove themselves daughters of Sarah if they held on in their duty and were not afraid of any amazement 9. It is perseverance in the way of duty when there is not only small appearance of successe but much terrible opposition from wicked men in following of it which mainly cleareth to Believers their right to the heavenly inheritance for this the Apostle presseth upon Christian Women as that which would prove them daughters of Sarah that is co-heirs with her of the heavenly inheritance if they did well and were not afraid of any amazement Vers 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred In the next place the Apostle presseth the duties of Husbands to their Wives which he comprehendeth in two branches First That they should manifest a special measure of prudence and heavenly wisdom in conversing with them And secondly that they should season their authority over them with tenderness and respect to them both which he presseth by several arguments 1. From the strictnesse of their obligation to these duties which was the same with that of the Wives to theirs 2. From the weaknesse and infirmity of the Women which calls for the more wise and tender dealing 3. From the equality of both in partaking of spiritual and eternal priviledges And 4. from the hazard of the neglect of those duties to wit the interrupting of their service to God particularly the marring of their access to him in prayer Hence
another Fifthly that they should shew themselves courteous in their carriage and easie to be conversed with ver 8. Sixthly that they should not study to requite mutual injuries But seventhly rather seek the happinesse of them that wrong them All which especially the last two the Apostle presseth by this reason that they were all called to inherit one common blessednesse From ver 8. Learn 1. Although compleat onenesse of judgment cannot be expected among the Lord's People whilest knowledge is imperfect in all 1 Cor. 13.9 and dispensed in different measures Rom. 12.6 Yet it ought to be the sincere endeavour of every one so to drink-in the knowledge of all saving and necessary Truths themselves and to imploy their power according to their calling to make all others do the same that they may be so far as is possible as if one and the same mind were in them all as the word here signifieth which is in some good measure attained when Christians do agree in all saving and fundamental Truths and when their prime projects and designs as the word also signifieth do meet in one to wit the advancement of the glory of Jesus Christ without which unity of judgment there doth ordinarily follow among the Lord's People alienation of affection Gal. 4.15 16. and a losse of the consolations of Christ's Spirit which uses to be given through their communion among themselves Philip. 2.1 2. for this is it which the Apostle here expresly presseth Finally be all of one mind 2. Every one of the Children of the Lord ought to be so affected with the condition of another as if it were their own mourning with and for one another in affliction as if they were afflicted with them Heb. 13.3 rejoycing in and praising for their welfare as if they were in their case Rom. 12.15 considering that they are all members of one body 1 Cor. 12.26 and that this sympathizing frame of spirit is a special part of our conformity to Jesus Christ Heb. 4.15 for this is the second duty here pressed having compassion one of another 3. Whatever differences for worldly respects or measures of spiritual gifts there may be among the Children of the Lord there should be notwithstanding such affection and love in the most eminent and strongest toward the meanest and weakest as is among Brethren they being all Children of one Father Joh. 1.12 and the weakest owned by Christ as his Brethren Heb. 2.11 and co-heirs not only with the strongest but with Jesus Christ himself of everlasting blessednesse Rom. 8.17 and therefore that measure of affection which may be found among men without the Church who have not put off humanity is not sufficient for one of the Lord's People toward another for this is the third duty here pressed Love as Brethren 4. There can neither be unity sympathy nor brotherly love among the Lord's People unlesse they have hearts to pity the infirmities one of another and some prouenesse of spirit to do good to others even when they deserve the contrary at their hands for this word whereby the Apostle presseth the fourth duty is often used to signifie Christ's compassion to his own which is manifested in bestowing favours notwithstanding of provocations and signifieth such a tender-heartednesse as is evidenced by forgiving of wrongs Eph. 4.32 be pitiful 5. They that would keep up a sweet and profitable society with others of the Lord's People must shew themselves affable and pleasant in their carriage towards them studying to speak and do so far as they may with a good conscience what may be acceptable and engaging of their affections to them for this duty which is the last in the eight Verse as also all the former may be taken in reference to the keeping up of society with others be courteous From ver 9. Learn 1. Even those who have attained to such a carriage as ought in all reason to be lovely and honoured by all with whom they converse may notwithstanding resolve to meet with much hard usage and many slanders for the Apostle presseth here patience in the sixth place importing that they who had attained to all the former sive would notwithstanding have ado with their patience Not rendring evil for evil or railing for railing 2. The Children of the Lord may resolve not only to meet with hard usage and bitter language from the profane or those that are without but even from their fellow-Professors whether Hypocrites who will still be maligning the sincere Gal. 4.29 or even truly gracious whose corruptions oppose grace in others Job 16.20 for this last grace of patience prest in the beginning of the eight Verse cannot well be taken in reference to other persons than these in reference to whom the exercise of the former graces or duties were pressed which do clearly relate to other Professors and therefore this imports that they might be tried both with evil deeds and words from such while the Apostle thus dehorteth Not rendring evil for evil or railing for railing 3. However the best of the Children of the Lord are prone to study revenge and requital of private injuries as is supponed in this disswasive Yet must they not allow themselves in so doing as they love their own and others peace and desire to eschew the displeasure of God for usurping his place Rom. 12.19 Prov. 23.2 Not rendring evil for evil or railing for railing 4. So far should the Lord's People be from the study of private revenge and retaliation of wrongs done by one of them against another that by the contrary the greatest personal wrong by word or deed should not hinder one of them to procure the bestowing of blessings if they be able upon another to commend in them what they can discern to be praise-worthy or to pray for their true blessednesse which is a special draught of the Image of the Lord Mat. 5.44 45. All which is in the signification of this word whereby the Apostle expresseth the duty opposite to rendring evil for evil or railing for railing but contrariwise blessing 5. The consideration of that everlasting blessednesse which consisteth in the clear vision and full fruition of God in Christ through the Spirit and which sinners who are naturally under the curse are called to possesse as their free-gifted inheritance as the word here translated to inherit signifies should comfort the hearts of Believers against the worst usage and vilest reproaches of men which will be sufficiently made up when they come to possess that blessedness the thoughts wherof should take them off from all study of revenge toward those who may be heirs with them of the same inheritance and who could never wrong them so far as they have wronged the Lord who hath graciously called them to possess that free-gifted inheritance for this is here proposed by the Apostle as an argument to patience under wrongs and a disswasive from revenge among the Lord's people for even hereunto were ye called that ye should
inherit a blessing Vers 10. For he that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it Here is a second motive to the study of the duties formerly pressed to wit That that study was the way to have a sweet life and many good dayes in communion with the Lord notwithstanding of all their troubles And this argument is taken out of Psal 34.12 13. and doth contain four several directions for clearing the way of attaining to that sweet fellowship with God and among themselves The first is that they should watch against the evils of the tongue The second is that they should set against every known sin The third is that they should set about the practise of every known duty And fourthly that they should earnestly pursue peace with others of the Lord's People So might they expect sweet communion with himself Hence Learn 1. Although the most part of men esteem their life happy and their dayes good enough if they enjoy abundance of earthly comforts Psal 4.6 7. and 49.16 18. Yet there is no life that deserves the name of a life except it be sweetned sometimes with tasts of the Lord 's special love nor are there any dayes that are worthy to be called good dayes which are not spent in fellowship with God for this life and those good dayes here spoken of are the same with tasting how gracious the Lord is as appears by comparing these words with the ninth verse of the Psalm whence they are cited 2. There is no way to live that sweet life and to see those good dayes that sinners may attain unto even here away in communion with the Lord but by the study of holinesse eschewing every thing that grieves the Spirit of God and aiming sincerely at the practise of every thing that is well-pleasing in his sight for both these are here prest as the way to have that life and to see those good dayes 3. Although men are prone to count very little of the sins of their tongue Psal 12.2 4. Yet much of that guilt which marreth sweet fellowship with God will be found in sins of that kind partly in idle and unprofitable discourses whereof men must give an accompt Mat. 12.36 foolish talking and jesting which is not convenient Eph. 5.4 rigid censuring of and bitter envâ—ighing against others which makes all that Christians do in Religion uselesse Jam. 1.26 and grieves the Spirit of God Eph. 4.29 30 31. medling with those things in discourse wherein folks are not concerned 1 Tim. 5.13 and the like which may be comprehended under that which is here called Evil and partly in equivocation Gen. 20.2 12. venting of error under fair speeches and pretences Rom. 16.17 and hypocritical or fained discourses whereby Christians do give out themselves to be what they are not which resembles that whereunto David relateth in that passage of the Psalm which is here cited as appears by comparing the words with the title of that Psalm All which and the like may be comprehended under guile and both sorts of sins of the tongue are to be abstained from by those that would enjoy communion with the Lord for in order to that this is the first direction He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 4. Were Christians never so innocent in their discourses and watchful over their tongue except also they make it their serious study to keep a distance in heart and practice from every known sin and that as it is evil and contrary to the holy nature and will of God they cannot expect to keep up that sweet communion with God which he allows upon his own for this is the second direction necessary for attaining to that end Let him eschew evil 5. It is not simple abstinence from sin suppose that could be attained to without further that fitteth souls for entertaining fellowship with God unlesse there be also joyned therewith a sincere and universal aim at every thing that is well-pleasing in the sight of God both in duties relating more immediately to God and his publick matters in the world 2 Chron. 24.16 and in duties toward others of his People whether those of our particular relations 1 Tim. 5.4 or others Gal. 6.10 to which these Scriptures give the name of doing good for this is the third direction for attaining and enjoying communion with God Let him do good 6. They that desire to have much peace in fellowship with God must be very serious in studying peace with others both by living peaceably with them themselves so far as is possible Rom. 12.18 without prejudice to Truth Zech. 8.19 or holinesse Heb. 12.14 and procuring and cherishing peace among others of the Lord's People Mat. 5.9 both which are comprehended in this fourth direction for attaining to and enjoying of communion with God Let him seek peace and ensue it 7. As there will be no small difficulty from Satan our own and others corruptions in the way of attaining and entertaining peace among the Lord's People So none of them must stand upon their pains in the pursuit thereof nor quit the same though upon many former essayes they have not had successe and though peace seem to be flying from them All which is imported in the signification and doubling of the word here Seek peace and ensue it Vers 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Here are three further arguments to presse the forementioned duties The first is that the watchful providence of God is exercised about them for their good who having fled to the righteousnesse of Christ do also walk in the way of righteousnesse or holinesse formerly described The second is that he doth favourably accept of their prayers And the third is that the terror and wrath of God is imployed against those that walk in the contrary way Hence Learn 1. It is the priviledge of justified persons walking in the way of holinesse to have the favourable providence of God watching over them for good which comprehends his furnishing of them with every thing necessary for their welfare Deut. 11.12 warding hazards off them as far as shall be for their good 2 Chron. 16.9 rendring ineffectual all opposition made to them while he hath service for them Ezra 5.5 supporting them under and delivering them from all their troubles in due time Psal 33.18 and making out his Covenant to them Jer. 24.6 7. All which the Scriptures cited make clear to be comprehended in this expression which holds forth their priviledges The eyes of the Lord are over the righteous 2. Although for wise reasons the prayers of the Lord's People may have no answer for
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
called be ready to give a reason to every man that asketh you 6. Every testimony that God's People give to his Truth before the enemies of it ought to be seasoned with meeknesse of spirit evidenced in their carriage toward their persecutors by their eschewing all signs of carnal passion and revenge against them 1 Thess 5.15 by their respective and sober language to them Act. 26.25 which may be blessed of God to procure a mitigation of their trouble Prov. 15.1 at least to put convictions upon the wicked of the equity of the cause which they persecute as the following Verse cleareth for this is the fourth direction for a right carriage under sufferings that they be ready to give a testimony to the Truth with meekness 7. Although the fear of flesh which maâ—reth confidence and peace in the heart be most unsuitable for sufferers as was cleared from the Apostle's first direction Yet a holy fear of miscarriage under trials by denying or concealing any necessary Truth by bringing forth the same untimously or mixing our own passions with our testimony to the Truth is a prime qualification of a right sufferer for Christ and his Truth for 〈◊〉 is the Apostle's fifth direction That they should 〈…〉 to bear testimony to the Truth with fear Vers 16. Having a good conscience that whereas they speak 〈◊〉 evil of you as of evil doers they may be ashamed that falsly 〈◊〉 accuse your good conversation in Christ. Here is a sixth direction for attaining to a right carriage under suffering That they should labour to have their conscience purged from guiltinesse and so made good in God's sight the study whereof as also of all the former the Apostle presseth by a third motive which is also an encouragement against suffering That if they made conscience of following those directions their slandering persecutors should be convinced and ashamed by their christian carriage Hence Learn 1. None can rightly undergo a suffering lot for Christ and his Truth who do not labour to get and keep a good conscience within by the application of Christ's bloud for purging of it from guilt and of the vertue of his Spirit for subduing the power of corruption Heb. 10.22 which proves a continual feast to them that have it Prov. 15.15 and so makes them chearful under their hardest sufferings 2 Cor. 1.12 for this is the Apostle's sixth direction for attaining to a right frame of spirit and carriage under suffering having a good conscience 2. Even those who have attained to a good conscience within and an honest conversation without may resolve not only to meet with hard sufferings but as a principal ingredient embittering the same to have many false and grievous crimes laid to their charge and those not only forged and spread in a private way for their disgrace but as the word here translated to speak evil signifieth given-in judicially against them that so they may be the liker to their Lord Mark 15.3 and may learn to die to their credit before men while they are honoured to suffer for Him 1 Cor. 15.31 for this the Apostle suppones to be the lot of those who have both a good conscience and a good conversation that they shall be evil spoken of as evil doers and have their good conversation falsly accused 3. It is the Lo◠〈…〉 way to bring the shame and confusion of wicke◠〈◊〉 out of the integrity and uprightnesse of his suffering peâ—ple and the endeavours of their enemies to disgrace then 〈◊〉 by drawing a testimony of his Peoples innocency froâ— some of their adversaries to the shame of the rest Act. 2â— 29. and 26.31 by enabling his suffering Servants to maintain his Truth and their own innocency with such clearnesse and power as sometimes confounds their opposers Tit. 2.8 by making use of enemies fury and his Peoples constancy to disappoint wicked designs and directly to promove the cause which enemies intend to crush Philip. 1.12 that so they may either be reclaimed from their opposition to his Truth and People or have everlasting shame poured upon them Psal 83.16 17. for this is the result which God bringeth out of all the wickeds slander and persecution of the Godly that they may be ashamed who falsly accuse their good conversation in Christ 4. The consideration of the disappointment and shame which the Lord doth sometimes make wicked men to meet with here for their persecuting and slandering of his People should be a strong motive to the Godly to constancy in following their duty whatever they may suffer for this is given to them here for their encouragement that whereas they speak evil of the Godly as evil doers they may be ashamed who falsly accuse their good conversation in Christ 5. To the end that the conversation of a Christian may be good in God's sight and so may serve to make their slanderers and persecutors ashamed it must flow from a good conscience within and must be a conversation in Christ the person being by Faith united to Him and enabled to draw vertue from Him for walking unto wel-pleasing Joh. 15.5 and to aim at conformity in the conversation to His carriage 1 Joh. 2.6 for both these are necessary for that conversation of a Christian which may make persecutors ashamed and which deserveth to be called a good conversation Having a good conscience that whereas they speak evil c. they may be ashamed who falsly accuse your good conversation in Christ Vers 17. For it is better if the will of God be so that ye suffer for well doing than for evil doing The fourth motive to presse the former directions and to encourage against suffering is That in their suffering for Christ and their duty to Him they should find much more comfort and spiritual advantage than if they did procure sufferings to themselves by their miscarriage And this fourth motive or encouragement hath a fifth in the bosom of it That they should not be put to a necessity of suffering except it were the good will of the Lord so to dispose Hence Learn 1. Christians have a great deal of more spiritual advantage honour and sweetnesse in suffering for Christ and duty to Him than they could have in suffering for their faults though they had obtained mercy for them from the Lord and had peace in their spirits while they did stoop to the stroak of humane justice inflicted for these faults the former sort of sufferings being more conform to Christ's and having ordinarily a larger allowance of peace and chearfulnesse than useth to be letten forth to them who suffer for their faults though they were never so sure of God's mercy for in this sense must the Apostle be understood here to compare suffering for well doing and for evil doing and to prefer the one to the other because suffering from men for evil doing without obtaining mercy from God hath no goodnesse in it at all and so cannot be compared in that with suffering for
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
Apostle supposing love to Christ to be in the hearts of those to whom he writes Chap. 1.8 doth presse this love to others of His People in the next room as that which should have the precedency of any other duty Above all things have fervent charity among your selves 2. They that love Christ should not only entertain love in their own hearts to others of His People what-ever their estate or condition be but should likewise labour to procure and cherish hearty love in and among all the rest of God's People for this direction as it presseth upon every one of the Lord's People love towards one another so it presseth upon every one of them the entertaining and promoting of mutual love among others Have fervent charity among your selves 3. The more hatred and opposition the Children of the Lord meet with from the profane world the more warmnesse of affection should they entertain and expresse towards one another that so the comfort they have in one anothers affection may make up to them the discouragement they have from their wicked enemies for while this People were exposed to many discouragements from the profane as is clear from the former words the Apostle with great earnestnesse presseth them to this as that which would sweeten their sad lot Above all things have fervent charity among your selves 4. It is not enough that the Lord's People keep themselves free of malice and hatred one of another neither yet that they have such a measure of affection toward one another as they ought to have toward all men Tit. 3.2 Yea even their very enemies Mat. 5.44 but they must beware of all cold-rifenesse of affection one toward another and labour for such a hight of love as may keep them alwayes in a bensel to do one another good and such as may not be interrupted by the failings one of another for such a measure of affection is here pressed by the Apostle in these words wherein there is a metaphor from a Bow that is bended Have fervent charity among your selves 5. None of the Children of the Lord have ground to expect such a society of His People to converse with in this life in whom they may not discern many failings and wrongs and those often reiterated both against God and against one another which cannot but mar the benefit and comfort of their society unlesse one of them can pardon and passe-by a multitude of such in others for this argument doth import that there will be among the Saints a multitude of sins to be covered 6. Although the Lord's People ought not to justifie or connive at the faults one of another Lev. 19.17 but with zeal and meeknesse to point them out to them and reprove them Gal. 2.11 which should be much desired and well taken by one of them from another Psal 141.5 Yet where true love is it will not be interrupted by the discerning of these but will cover them by pardoning the wrong done to the person that hath love Eph. 4.32 interceding with God for pardon of the wrong done against Him Jam. 5.16 hiding from the party injuring our knowledge of such wrongs as we may in charity think they will challenge themselves for Prov. 12.23 and all of them so far as may be from the profane Prov. 11.13 who can make no better use of their knowledge of them than to take occasion from them to loath and disgrace Religion 2 Sam. 12.14 Rom. 2.24 and especially by furthering the repentance of the guilty person and their use-making of the bloud of Christ Jam. 5.20 whereby alone sin is covered from God's justice Psal 32.1 2. for the covering of sin here spoken of is not attributed to love as if it could either justifie our selves or others But because it is a grace that pardoneth and hideth wrongs done against them that have it and furthereth others what it can to seek the Lord's forgiving of these wrongs also Love covereth a multitude of sins 7. The consideration of the many wrongs and sinful infirmities that one of the Lord's People may discern in another should be so far from weakening the affections of one of them toward another and so marring their comfortable society that by the contrary it should move them to study the greater fervency of affection that thereby they may cover these infirmities and by their so doing be the liker to their Lord whose love kythes in covering a multitude of sins in every one of His own Eph. 4.32 for it is here brought in as a reason encouraging to the study of fervent charity that thereby they should cover a multitude of sins Vers 9. Use hospitality one to another without grudging The fifth direction is That they should prove the fervency of their love one to another by their kindly entertainment of such Christians as wanted those outward accommodations which others had and this duty the Apostle qualifieth that it ought to be made conscience of without any fretting or male-contentment Hence Learn 1. It may be the lot of the Lord 's dear People to be without house or harbour or any such worldly accommodations of their own and to be put to live upon the charity of others for in such a case are several of the Lord's People here supposed to be while the Apostle commandeth them to use hospitality one towards another 2. The Lord doth not ordinarily bring all of His People in a like hard condition at once but in hardest times useth to keep some of them in a capacity to be helpfull and comfortable to others for while there are some that want lodging and accommodation of their own there are others of His People that have these things to give to such as want them as is supposed in this exhortation Use hospitality one to another 3. Although humane Laws do not bind Christians to the duties of charity nor punish them for the neglect thereof yet the supream Law-giver hath enjoyned these duties as strictly as any other and therefore no question will be as terrible to the neglecters of these duties as of any other duties Mat. 25.44 for this Text is the poors right to a share of the accommodations and society of the rich and the Lords order to the rich for giving the same to the poor Use hospitality one to another 4. Duties of charity to the Lord's People in necessity ought to be done without fretting or male-contentment either at the poor as being burthensom or at God's providence for casting so many objects of charity in our way and consequently they ought to be gone about willingly and pleasantly considering that the Lord esteemeth of them as done to Himself Prov. 19.17 and that He delighteth exceedingly in our chearfull performance of such duties as are expensive to us 2 Cor. 9.7 for thus doth the Apostle qualifie the right manner of performing this duty of hospitality that it be used without grudging Vers 10. As every man hath received the gift even so minister
the same one to another as good stewards of the manifold grace of God The sixth direction which the Apostle inferreth upon the former arguments is That they would mutually communicate all their receipts for the glory of Christ and the good of others and this he presseth by two arguments The one is That what-ever they had was a free-gift flowing from the grace of God The other is That they were not absolute owners but dispensers or stewards of those various gifts and graces of God Hence Learn 1. There are none of the Lord's People but they have received some gifts from Him which being rightly employed may be made forth-coming for His glory and the good of others of His People this is supposed while the Apostle thus exhorts As every man hath received the gift so let him minister the same c. that God in all things may be glorified 2. It hath pleased the Lord to dispense His gifts variously among His People giving to some moe talents and to some fewer Mat. 25.15 and different measures of the same gifts to several persons Rom. 12.3 that all may know all fulnesse is only in Himself Col. 1.19 and that every one may make use of that gift or degree of gift in another which themselves want 1 Cor. 12.21 for this variety of the Lord's dispensing of His gifts is imported in this direction of the Apostle's while he thus exhorts in the beginning of the Verse As every man hath received the gift c. and while he calleth those gifts in the latter part of the Verse the manifold grace of God 3. What-ever gift or talent any of the Lord's People have that may be any way usefull for His glory and the good of others that is a free-gift to them flowing from the undeserved grace of God there being nothing foreseen or found in any that can merit the least good at Gods hand Rom. 11.35 as is clearly held forth in the signification of this word As every man hath received the Gift 4. None of the Lord's People have received any gift from Him for themselves alone but that they may lay forth the same for His glory and the good of others as is imported in this direction As every man hath received the gift so let him minister the same 5. The Children of the Lord have much need of His Spirit that they may discern the gifts they have received and so may know what is freely bestowed upon them 1 Cor. 2.12 that they may neither undervalue their receipts as uselesse and so hide their talents in a napkin nor yet take upon them what they are not able for but may put forth their gifts in their stations for the glory of God and others good suitably to the measure they have received As every man hath received the gift so let him minister the same 6. All our receipts ought to be communicated with much diligence and activity as also with humble condescendency to profit those that are inferiour to us as being in that servants to others for both diligence and condescendency are imported in the signification of this word Let him minister the same 7. The consideration of the freedom of God's grace in bestowing any of His gifts should strongly move all His People heartily to lay out the same for His glory and the good of others for that we may never think upon any of our receipts but as free-gifts and thereby may be moved to communicate the same the Spirit of the Lord hath put such a name upon them here as in the Original signifieth a gift of grace and a gift whereby others may be gratified As every man hath received the gift 8. The Lord's People are not to look upon themselves as owners of any gifts they have so as they may use the same at their pleasure but as dispensators and stewards as the word here signifies who ought to dispose of their receipts according to the mind and direction of the giver of them communicating the same seasonably and with discretion considering the several tempers of the rest of the family to whom they are to give out these gifts and faithfully as those that must give account how they have imployed all that they have received as good stewards use to do All which is imported in the manner of Christians dispensing of their gifts here held forth in a metaphor As good stewards of the manifold grace of God Vers 11. If any man speak let him speak as the oracles of God If any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen The last direction is concerning the right manner of communicating their receipts for which the Apostle giveth two instances The first is anent the communication of things spiritual which are to be communicated by word and for that he exhorteth that it be done whether by publick Ministers or private Christians in their stations with that reverence and confidence which is sutable to the majesty and certainty of divine Truths The second is concerning the right way of communicating things temporal and for this he exhorteth that those be given forth whether by all Christians whom charity obligeth to supply one anothers necessities or by those who have an Office in the House of God to gather and distribute the charity of the rest in a way suitable to every ones ability and with such a willing and chearful frame of spirit as the Lord vouchsafes upon them and withall he proposeth the right end that Christians should have before them in all their duties and especially in this the communication of their receipts to wit the glorifying of God through Jesus Christ upon the mentioning whereof the Apostles heart rises to ascribe eternal praise to him wherewith the first part of the Chapter is closed Hence Learn 1. All that speak any thing to others of the matters of God as private Christians in a private way may do for their mutual edification Judg. 5.10 11. Mal. 3.16 especially to these under their charge 1 Tim. 5.4 more especially those who have an Office in the House of God for that end ought to study the right manner of delivering the mind of God that they speak nothing but what they understand are clearly perswaded to be His Truth as the word here signifies that they speak the same with plainness that there may be no ground for people to doubt of the meaning as ordinarily there is of Satan's oracles which use to be doubtsom and ambiguous that they speak seasonably with reverence humility as becomes the mind of God All which is imported in this direction prescribing the right manner of communicating spiritual receipts which is to be done by speech If any man speak let him speak as the Oracles of God 2. As every Christian ought willingly to give out of his worldly substance for the supply
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
as hot Heb. 12.1 2 3. and especially that they are assured of one with them in the hottest furnace of affliction they can be put in who will quench the violence of the fire that it shall not consume them Isa 43.2 5. Therefore they should not think it strange concerning the fiery trial as though some strange thing had happened unto them 5. One main end for which the Lord exerciseth His People with fiery trials is That they may have proof of the strength of His grace in them for their comfort Rom. 5.3 and a discovery of the weaknesse thereof also and of the much drosse of corruption which is with it for their humiliation and purging Isa 27.9 for this the Apostle affirmeth of the hottest sufferings of the Godly That they are only to try them 6. The consideration of those excellent advantages which the Lord's People have by trials should guard their hearts against offence thereat for this that afflictions are but to try them is here held forth as a special reason why they should not take uncouth with them Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you Vers 13. But rejoyce in as much as ye are partakers of Christ's sufferings that when His glory shall be revealed ye may be glad also with exceeding joy The second direction for a right disposition and carriage under the crosse for Christ which the Apostle propoundeth positively is That they should count it great matter of joy to be honoured to suffer for Christ And this together with the former direction the Apostle beareth in by two further arguments The one iâ— That by their sufferings for Christ they were made conform to Him in His suffering and did partake of the fruits of His sufferings for them The other is That their sufferings for Christ were to them sure pledges and forerunners of their sharing with Him of His glory at His second appearance Hence Learn 1. It is not enough for the Lord's People to have their hearts kept free of discouragement under the crosse or amazement at it as a strange lot but they ought also to rejoyce in their sufferings for Christ as the matter of their great honour and happinesse which frame of spirit may be attained unto under the hottest trials wherewith the Lord's People can be exercised for after the Apostle hath exhorted them not to think it strange concerning the fiery trial he addeth this second direction But rejoyce c. 2. Those who are honoured to suffer for Christ do in a special manner partake of His sufferings in regard they have a special measure of that wisdom and strength which he purchased by his death communicated to them under their trials Rev. 12.11 are then brought to a nearer conformity with Him in his estate of humiliation Rom. 8.29 do undergo what He esteems done to Himself Act. 9.4 and do fill up their share of these sufferings which divine providence hath carved out for Christ mystical Col. 1.24 In all which respects sufferers may be said to partake of the sufferings of Christ every one whereof ought to be a strong motive to chearfulnesse and constancy under sufferings for Him for to this end doth the Apostle give this reason comprehending all these priviledges In as much as ye are partakers of the sufferings of Christ 3. Although Christ's essential glory be alwayes one and the same Heb. 13.8 Yet His declarative or manifested glory is sometimes much hid and vailed as it was in a special way during the time of His personal humiliation Joh. 17.5 and will be so in a great measure till all His suffering-Members share of His glory at the last day at which time He shall be clearly manifested to be fully glorious as is imported in this other reason of joy in suffering for Christ That when His glory shall be revealed ye may be glad also c. 4. The Lord hath reserved the fulnesse of the joy of His People till the time of the full manifestation of His own glory at His last appearing that His own may long much for that day and may not take it ill to suspend their joy while His glory is under a vail for when His glory shall be revealed they shall be glad with exceeding joy 5. As Christ's second coming will be a glad day to all that believe in Him 2 Thess 1.10 So there is a special measure of joy and gladnesse reserved for them who get grace to go chearfully through a sad suffering-lot in the world for His sake in the consideration whereof He doth allow them to comfort themselves against their sufferings and doth not esteem it a mercenary disposition in them so to do for to sufferers is this consolation given as especially verified in them That when His glory shall be revealed they shall be glad with exceeding joy Vers 14. If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of God resteth upon you on their part He is evil spoken of but on your part He is glorified The Apostle addeth to the former three arguments several others to encourage them against their sufferings The fourth is That even their induring disgracefull speeches for Christ should prove a mean and evidence of their happinesse and therefore much more their greater sufferings The fifth which explains their happinesse is That the glorious Spirit of the Lord delighteth to reside in the hearts of sufferers which must be understood of some special operations of His seing He dwelleth or resteth in the hearts of all His own whether they be put to suffering or not The sixth is That the reproaching of the Godly is taken as done against that glorious Spirit of God residing in them And the seventh is That their constant enduring of that and other degrees of their sufferings is esteemed much glory to that glorious Spirit Hence Learn 1. Although even those of the Lord's People who do not decline suffering for Him are very strongly desirous to suffer with credit before men Psal 119.22 Yet they ought to expect reproach as a main ingredient in their trials whereby their reputation will be stâ—â—ned in the minds of many and foul crimes to make them detestable laid to their charge as the word here signifies for this is supposed to be a part of their trial against which the Apostle here guardeth and comforteth theâ— If ye be reproached c. happy are ye 2. As there are several kinds of trials where with the Lord's People are exercised and every one are not tried with the same kind So the Lord takes notice of all the degrees and kinds of their trials were it but an envious look 1 Sam. 18.9 or the least disdainful gesture Psal 22.7 Isa 58.9 and will not suffer the lesser sort of their sufferings to 〈◊〉 their own consolation and reward and particularly He taketh notice of all disgraceful expressions against His People
73.2 17. but rather to endure sufferings from them that they may not share with them in their wofull end for that the Godly might not run with their prospering persecutors to the same excesse of riot nor faint under sufferings from them The Apostle doth again represent to their hearts the consideration of their unspeakably terrible end by this other question Where shall the ungodly and the sinner appear 3. The consideration of this difficulty in the way of the Godlie's salvation is sufficient to convince us that their end must be unspeakably terrible who are so far from taking paint to be saved that they shake off all duties of Religion as the word ungodly signifies and give themselves up to all wickednesse as the word sinners doth import and so hast their own destruction for so much is imported in the connexion of the first part of this Verse with the latter If the righteous scarcely be saved where shall the ungodly and the sinner appear Vers 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing as unto a faithful Creator Lest the sharpnesse of the trials whereof the Apostle gave fore-warning in the former words and the difficulty of attaining salvation by reason thereof might discourage the hearts of the Godly The Apostle giveth here the seventh and last direction which is That they should give up their souls to the keeping of their Lord fâ—r whom they suffered and so hold on in their duty notwithstanding of sufferings and this direction the Apostle beareth in by two arguments the one is That whatever they did suffer was carved out to them not by the lust of men but by the good-will of their God The other is That under their sufferings for well-doing they might be at quietnesse concerning the eternal salvation of their souls and their through-bearing till they come to the possession thereof having put them in his hand who is both able to save them having made them and all things of nothing and in testimony of his good-will to save them hath engaged his faithfulnesse in his Promises for that end and therefore Believers had no reason but to go on chearfully and constantly in their duty notwithstanding of all their sufferings Hence Learn 1. The consideration of the difficulty that is in the way of the salvation of the Lord's People by reason of the many fiery trials they have to go through should stir them up to make sure work about their souls by putting them in Christs hand so shall they have courage and strength under their sufferings for this last direction is inferred upon the former purpose as the first word maketh clear Wherefore let them that suffer c. commit the keeping of their souls to Him 2. The Lord's People should more highly esteem of and be more solicitous about tâ—e preservation of their souls especially in a troublesome time than of all things else in the world it being a special part of heavenly wisdom and prudence to ensure that by faith putting it in Christ's hand So will they be sure of quietnesse of spirit under all their sufferings Psal 31.5 and will value the lesse other losses their best Jewel being in safety 2 Tim. 1.12 for the Spirit of God doth not mind them of taking course to preserve other things knowing they were ready to spend too much of their care that way in an evil time but giveth them this direction for quieting their hearts however other things went Commit the keeping of your souls to Him 3. They that have committed the keeping of their souls to Jesus Christ as they would have comfort under their sufferings must hold on in the way of well-doing considering that however their souls that are committed to him cannot be lost yet their assurance and comfort cannot be kept but in that way therefore the Apostle qualifieth this direction Commit the keeping of your souls to Him in well doing 4. They who from the sense of their souls hazard to perish for any ability themselves have to preserve them and from their desire to have their soul 〈◊〉 â—â—fety above all other things do by faith put them in the hand of a Saviour for mercy and salvation and having so done do betake themselves in his strength to the way of their duty whatever they may suffer in it they need not doubt of Christ's taking the charge and custody of the soul thus committed to him for that they may be confident he will take the charge of them and safely keep what is committed to him he thus by his Spirit speaking through the Apostle commandeth Commit the keeping of your souls to Him 5. The sufferings of the Lord's People come not according to the lust and will of their adversaries but are measured out and ordered by the will of the Lord which is alwayes a good will towards his own making all things work for their good Rom. 8.28 The consideration whereof should hearten them under all their sufferings for this is here asserted as an argument to constancy and chearfulnesse under their sufferings that they did suffer according to the will of God 6. They that would have courage under their sufferings from powerful adversaries must by faith lay hold upon God's Omnipotency manifested in the works of Creation The consideration whereof cannot but give strength and courage to Believers under their sufferings they having the Lord and all his Properties engaged to be forth-coming for them in the Covenant of Grace and especially considering that their through-bearing and deliverance cannot but be easie to Him who made all of nothing for that the Apostle may encourage sufferers he representeth the Lord to their faith under the consideration of a Creator 7. The consideration of the Lord's faithfulness in keeping of his Promises is a strong pillar of the Saints confidence that they shall be well born through all their trials seing his good will hath moved him expresly to pawn his faithfulnesse for every thing they need particularly for pardoning their sin upon their confession 1 Joh. 1.9 for enabling them to the duties of holinesse 1 Thess 5.24 and for bearing them through all their sufferings 1 Cor. 10.13 1 Thess 3.2 3. for this consideration of the Lord joyned with that of his Omnipotency is here held forth to the faith of sufferers as a strong ground of their confidence anent the safety of their souls and their being well born thorow all their trials He is a faithful Creator CHAP. V. THis Chapter hath three parts In the first the Apostle having insinuate himself upon the Officers of the Church ver 1. perswadeth them to the prime duties of their Calling and disswadeth them from the main evils incident to them ver 2 3. by the consideration of the glorious reward abiding Christ's faithful Servants ver 4. In the second part he presseth the duties of the slock that they should be subject to their Officers and
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
as the metaphor of a Crown of glory signifieth and such as shall never fade or wax old but unto all eternity shall remain still in its primitive vigour as if a flower should still keep its fairest lustre and sweetest smell which metaphor is also in the words and this may comfort them against the fading of their reputation among men which is incident to the best Joh. 5. 35. Gal. 4.16 for this is here given to the Church-guides as their great encouragement that they are to receive a crown of glory which fadeth not away Vers 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble The Apostle having in the former part of the Chapter exhorted the Officers of the Church to their duty In the second part he pointeth out the duties of the flock whom he designeth by the name of younger not only because the most part of them are ordinarily younger in years than their Officers but mainly because in their disposition and carriage toward their Overseers they should shew some resemblance of that reverence and obedience which is suitable in young ones toward the aged And their duty he holdeth forth in six directions The first which belongeth to them considered only as they are under the charge of their Officers is subjection to them in the Lord which importeth obedience to their message and respect to their persons The second which concerns them mainly as fellow-members of the Church is mutual subjection of one to another in all the duties of love The third which holdeth forth the special mean of attaining to the former two is that they should adorn themselves with a mean esteem of themselves and this the Apostle presseth by two arguments The one is that the Lord opposeth himself to them that lift up themselves And the other is that he giveth his favour and grace to them that abase themselves Hence Learn 1. It is the duty of the Lord's People to be subject to their Rulers whom he hath set over them in his Church by submitting to the duties which they presse upon them from the Word Heb. 13.22 and to the censures they inflict according to the Word 2 Cor. 2.9 by affording them some means of outward subsistance Gal. 6.6 and by giving some respect to their persons because of their Office 1 Cor. 4.1 in respect whereof they are lifted up by the Lord above his People as the word here signifies for the substance of the duty of the flock to their Church Officers is here by the Apostle comprehended in this one word Be subject 2. Whether the Members of the Church be younger or elder in years they should in reference to their Overseers resemble that disposition and carriage which beseemeth young ones toward the elder in their earnest desire of the Word and means of salvation administred by them chap. 2.3 by depending upon them as instruments for counsel in their difficult cases Mal. 2.7 calling for their help and assistance under their crosses Jam. 5.14 and by their meek submission to censures from them Heb. 13.17 for it is mainly in respect of the resemblance that should be betwixt the disposition of the Flock in reference to their Pastors and Overseers and that of Children toward their Parents or such as have the charge of them that the Apostle thus designeth them Ye younger be subject to the elder 3. The obligation of the Lord's People to their duty toward their Overseers is no lesse strait than that of their Overseers to their duty toward them and therefore their hazard in neglecting their duty can be no lesse than theirs for the Apostle beareth in their duty upon them toward their Overseers by such a word as importeth an equality in the strictnesse of the tye Likewise ye younger be subject to the elder 4. There is a mutual subjection due by every one of the Lord's People toward another which consists in their condescendency to reprove one another in love for their faults Lev. 19.17 their instructing and admonishing one another concerning their duty Col. 3.16 in their taking well with reproofs and admonitions one from another Psal 141.5 and in their stooping to all the duties of charity one toward another Gal. 5. 13. and the like All which is comprehended in this second direction given to the Members of the Church in reference to their fellow-members Yea all of you be subject one to another 5. However men appointed for destruction do glory in their pride and violence wherewith they think themselves adorned Psal 73.6 18 19. Yet the grace of humility whereby a Christian hath a mean esteem of himself flowing from the sense of his own sinfulnesse 1 Cor. 15.9 and of the undeserved goodnesse of God 2 Sam. 7.18 20 whereby he is inclined to prefer others to himself Rom. 12.10 not desiring more esteem from others than God alloweth him to have 1 Cor. 3.5 and 4.6 and taketh well with all chastisements from God as lesse than his deserving Ezr. 9.13 is the prime ornament of Christians which they should tye about them and delight to wear as the word here signifies and be no lesse ashamed to appear without than without their clothing Be clothed with humility 6. There can be no right discharge of any duty that the Lord's People owe to Superiours inferiours or equals until they get from God that humble frame of spirit formerly described for this exhortation may be taken for a mean of attaining to the former duties And be clothed with humility 7. Although the Lord may suffer proud sinners to prosper in their sins for a time Psal 73.4 5. Yet he doth still stand in battel array as the word here translated to resist signifieth against them and will take his fittest opportunity to bear down all that live in that sin of pride which doth manifest it self in the slighting of the study of reconciliation with God through Christ Psal 10.4 the neglect of clear duties prest by the Word Neh. 9.16 17 29. and in unthankfulnesse to God for his mercies 2 Chron. 32.25 26. The consideration of which opposition from God should make the study of humility lovely and pride hateful to the Lord's People as they would not have God for their party for this is a reason to presse humility God resisteth the proud 8. The sweet proofs of God's favour and the increase of the graces of his Spirit is that which every humble sinner may expect which should commend the grace of humilitie to them and make them study the exercise of it for both these are comprehended in this second argument pressing them to put on this ornament God giveth grace to the humble Vers 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time The Apostle doth here again urge his former exhortation to the study of humility especially under the
crosse by two further arguments The one taken from the omnipotency of God which is able to crush the proud and carry the humble through all their straits The other from the certainâ—y of the humble person's deliverance which is promised in the season fittest for it Hence Learn 1. Humility is a lesson so hard to be learned that Christ's Ministers had need to presse the same frequently upon his People and study many arguments to bear it in upon them for the Apostle having in the former verse by very strong reasons perswaded them to clothe themselves with that ornament he doth here again by other arguments presse the same in substance Humble your selves under the mighty hand of God c. 2. The consideration of the mighty power of God which is sufficiently able to protect and bear through all his Followers Joh. 10.28 and to find out and punish all that oppose him or them Psal 21.8 9. should move the Lord's people humbly to submit to their duty and to the hardest dispensation in following thereof for his Almighty Power here signified by his Hand is mentioned as a further reason of his Peoples humbling of themselves Humble your selves therefore under the mighty hand of God 3. Although the Lord's People who have attained to some approven measure of the exercise of this grace of humility under their straits may not expect a present deliverance out of them Hab. 2.1 3. Yet their delivery is made sure for them and they are certified by his faithfull Word that they shall be carried through till they meet with it for though he do not promise here to the humble that they shall be presently exalted Yet he maketh them sure of this that if they humble themselves under his mighty hand they shall be exalted 4. The deliverance of the Lord 's humble People cometh alwayes to them in the fittest time which is when the Lord hath perfected his work intended by their affliction Isa 10.12 particularly when they are brought to that measure of humiliation to which by their straits the Lord intends to bring them Lev. 26.41 when they are prepared by their straits to put a due price upon a delivery Psal 102.13 14. and when the cup of their enemies iniquity is full Gen. 15.16 for this word signifieth both the opportunity fixed and fittest for the exaltation of the humble He shall exalt you in due time Vers 7. Casting all your care upon him for he careth for you The fourth direction which is brought in as a special mean of attaining to the former is that Believers should by faith commit unto the Lord their thorow-bearing in their duty the event thereof and all their anxiety about these and that because the Lord's loving providence doth not suffer him to neglect them or any of their concernments Hence Learn 1. The Children of the Lord are subject to much sinfull anxiety in following of their duty which appeareth when they are hindered from their duty by looking more to their own weaknesse and the difficulties in the way of duty than to the sufficiency promised by him that calleth them to it Exod. 3.11 or when they are discouraged in their duty by the apprehension of probable hazards in the way of it Isa 51.12 13. of which evil the Spirit of the Lord would have them sensible while he findeth it necessary thus to exhort them Casting all your care on him 2. Although it be most commendable in Christians to entertain such a care of discharging their duty aright and of eschewing what may provoke the Lord in their way of going about it as stirreth them up to much diligence and employing of Jesus Christ 2 Cor. 7.11 Yet such a care whether anent the manner of their going about their duty or the successe and event thereof as doth distract their heart in duty and indispose them for it is sinful and to be shaken off by all that would discharge their duty acceptably for so doth the Apostle here direct Casting all your care upon him 3. The way to be liberated of anxiety and heart-dividing cares which indispose for duty is by prayer to commend the successe and event of our duty and our thorow-bearing therein to the Lord Philip. 4.6 and by faith to commit both to him Prov. 16.3 for this is here the direction of the Spirit of the Lord for attaining to freedom from sinfull anxiety Casting all your care upon him 4. The Lord alloweth his Children to cast upon him all their anxieties both such as they have about their souls and matters of highest concernment and those about their bodies and lesser matters how small soever the thing be where-about their heart becometh anxious he alloweth them to commit the same to him for he knoweth that a very small matter is ready to occasion much vexation of spirit to his own Jona 4.8 Therefore doth he thus direct them to cast all their care upon him 5. It is not only the priviledge of Believers that they may disburden themselves of their distrustful heart-dividing cares by casting them over upon the Lord but it is also the very great desire of our God that we should not sink under the insupportable burden of our own needlesse cares and fears Yea it is his peremptory command to put these off our selves upon him which his People may not disobey except they would incur his displeasure and destroy themselves for this hath the force of a command Casting all your care upon him 6. As no duty can be rightly discharged by us while the Lord is not trusted with our thorow-bearing in it and with the event and successe thereof or while the heart is distracted with misbelieving anxiety about these So the trusting of God with these is the best way to come speed in every duty for the Apostle having exhorted before to duties toward their Overseers to one another and to God he brings in this as a mean of attaining to all these without which none of them could be attained unto Casting all your care upon him 7. Misbelieving anxiety whereby Christians break themselves with the burden of these cares which God requireth to be cast upon him is one of the greatest signs of pride in the world and to trust God with the weight of these in following our duty is a prime evidence of true humility for this is brought in as a special way how they should prove themselves to be humbled under God's mighty hand and as that without which they could not but declare their pride as both the construction of the words and their connexion with the former do import Humble your selves c. casting all your care upon him 8. Although the Lord be altogether free of such passions as care sorrow and the like which are in men Numb 23.19 Yet those of his People that cast their care upon him shall find no lesse proofs of his love both in warding off hazards so far as is necessary and providing every thing needful for
to unworthy sinners the consideration whereof should hearten both Ministers and People to pray for and expect a more plentiful measure thereof than what they have already received for this first ground of confidence which the Apostle makes use of to strengthen his own and the peoples faith for obtaining of what he seeks here includeth both the abundance of grace that is in God and his gracious inclination to communicate the same freely in both which respects he is here called The God of all grace 6. Whether the Lord's People consider that woful case out of which they are called by the Gospel Col. 1.13 or that blessed state to which they are called 1 Cor. 1.9 they may take his calling of them for a sure ground to their faith if so be they have consented to his call concerning his willingnesse to give them every thing necessary for their perseverance till they come to the possession of what he hath called them to for this is a second ground of confidence which the Apostle makes use of to obtain what he seeks hereby teaching the people to make use of the same That God had called them unto his eternal glory 7. The blessednesse which the Gospel calleth sinners to possesse is such as they that obey the Call can never be put from the possession of it Yea it is of the same kind with that which the Lord himself liveth in glorious for ever So that they share with Him of his own blessednesse so far as they are capable Joh. 17.22 for that blessednesse whereunto sinners are called by the Gospel is here called His eternal glory 8. It is by Jesus Christ the Mediatour that sinners are called to the possession of this eternal glory He by his bloud hath purchased it for them Eph. 1.14 by His Word and Spirit doth clear to them the way to it 2 Tim. 1.10 Yea He himself is the way and quickeneth His Redeemed Ones to walk in it Job 14.6 for we are called to his eternal glory by Jesus Christ 9. The way to eternal glory lieth through sufferings so that none have ground to expect it any other way for this clause after ye have suffered may be knit to the words going before who hath called us into his eternal glory by Jesus Christ after ye have suffered 10. Those who get grace to adventure upon sufferings for Christ and His Truth with the small measure of â—â—rength and grace which they have already attained may expect a further degree of perfection and a greater measure of strength and stability after they have suffered a while the Lord makes trials discover to his People the weaknesse of his grace in them and that discovery to chase them to himself who loveth to let out liberally upon sufferers chap. 4.14 for this clause may be also knit with the following petitions After ye have suffered a while make you perfect c. 11. Even the hardest of the Lord's Peoples sufferings are of small weight being compared with the reward 2 Cor. 4.17 and of short continuance being compared with eternity 2 Pet. 3.8 the consideration whereof may hearten the Lord's People under them all for in both these respects may this encouragement be understood that they are but for a while or a very little Vers 11. To Him be glory and dominion for ever and ever Amen The next article of the Conclusion of the Epistle coutaineth a song of praise to God wherein the Apostle acknowledgeth Him worthy to be glorified and obeyed by all as their Soveraign Lord unto all eternity and by his so doing expresseth his faith of being heard in his former petitions that so the people for whom he prayed might with the like confidence joyn with him in the song Hence Learn 1. Christ's Ministers should carry a praising disposition in their hearts all-along their work and be ready frequently to break forth in some expressions thereof before the Lord's People especially in a suffering time for the Apostle raised one long of praise at the beginning of this Epistle chap. 1. ver 3. another chap. 4.11 and here in the Conclusion takes it up again To Him be glory and dominion for ever and ever 2. While the Lords People are praying for a further measure of his grace they should joyn praise therewith acknowledging Him to be glorious in Himself and worthy of all glory from others to have dominion over all and wishing that His glory may be seen and acknowledged and His dominion submitted unto in testimony of their thankfulnesse for that measure of His grace which they have already received and of their confidence grounded upon their knowledge of His gracious Nature and their former experience of His Grace already bestowed upon them for upon these grounds the Apostle having prayed for the Peoples perseverance stability and perfection doth here praise and lead them so to do To Him be glory and dominion for ever and ever 3. When ever the Lords People see aright how gracious the Lord is and hath manifested Himself to be in the offers of his Grace to them in the Gospel they cannot but have their hearts raised to glorifie Him and to wish that many might be subject to Him for the Apostle having set forth the Lord as the God of all Grace who had graciously called sinners to partake of his own eternal glory doth now break forth in praise as that wherein all that were sensible of what he had said could not but joyn with him To Him be glory and dominion for ever and ever 4. Where there is a real and kindly desire of ascribing glory and dominion to the Lord it will extend it self beyond all time and ages even toward the length of eternity considering that His love and the proofs thereof will follow His own that length and that His excellency and the worth of His favours bestowed upon His People are such as unto all eternity they will not be able sufficiently to acknowledge and therefore will desire that Glory and Dominion may be given to Him for ever and ever 5. While we ascribe glory and dominion to the Lord there should be in our hearts strong desires that His glory may be known and acknowledged His dominion enlarged and submitted unto and much confidence that it shall be so He having engaged his faithfulnesse for that effect Isa 45.23 for this word wherewith both prayer and praise useth to be closed signifies both desire and confidence Amen Vers 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true Grace of God wherein ye stand The third article of the Conclusion of this Epistle containeth two branches In the first the Apostle commendeth the Bearer of the Epistle who was to explain and apply the purpose of it to them he being a publick Minister 2 Cor. 1.19 from his fidelity and near relation to himself and them as he had good ground in charity to judge of him
In the next he commendeth the Epistle it self 1. from the shortnesse of it and 2. from the sweet scope thereof which was to stir them up to their duty and to bear witnesse to the Doctrine of God's Free-grace whereunto they did adhere Hence Learn 1. Though saving Truth should be heartily embraced who ever they be that carry it Philip. 1.15 18. Yet it contributes for the better acceptance thereof that those who deliver it deserve and have a good esteem amongst those to whom it is delivered and be looked upon by them as having a special respect to their good for to make thiâ— Epistle the more acceptable to those to whom it was firsâ— directed the Apostle commendeth him that carried it and was to open it up unto them as one faithfull in his Office and loving toward them By Silvanus a faithfâ—ll Brother unto you 2. It becomes those who are of longer standing and more eminent gifts in the Ministery to be so far from undervaluing or slighting those who are of shorter standing and meaner gifts that they ought to gain to them all the respect and esteem they can among the Lord's people for the Message-sake which they carry for this Apostle being among the first of those that Christ called immediately to the service of the Gospel and eminently honoured by him to be a Pen-man of Scripture doth here commend Silvanus of whom there was no mention in Christ's dayes and who was only an ordinary Minister called to expound the written Word as if he had been in all respects his equal By Silvanus a faithful Brother 3. It is the great commendation of a Minister of Christ that he be faithful in his Master's service by improving his talents whether moe or fewer for His glory Mat. 25.21 23. and that he have a brotherly affection toward his fellow-labourers expressing the same by working to their hands in the work of the Gospel Col. 4.11 and to the people by a humble and affectionate care of their good as if they were his brethren Philip. 4.1 for this is the commendation of Silvanus A faithful Brother to you 4. It is neither safe to withhold our testimony concerning the fidelity of others when we have grounds for charity that they do deserve it nor to be positive and superlative in commending of any as if we were infallibly perswaded of their faithfulnesse for the Apostle giveth this commendation to Silvanus of his faithfulnesse with such an adjection as signifies a judgment of charity concerning him which the Apostle had gathered by several probable grounds and reasons and yet the expression doth import an inferiour degree of certainty to that which he had concerning his own estate and fidelity in his Calling Rom. 8.38 1 Tim. 1.12 By Silvanus a faithful Brother as I suppose 5. It is a necessary favour to the Church and People of God to have the mind of God given unto them in writing to be a standing Rule for trial of every thing that is pretended to be His mind Isa 8.20 to help their frail memories the better to remember His Truth Isa 30.8 to prevent mistakes among His People concerning His mind which would far more readily arise if it had been only delivered in so transient a way as Satan's oracles are and that His People when they have not occasion to hear His Mind preached or spoken by others may have it with them to read and meditate upon Act. 8.28 for though this Apostle and others had preached the substance of 〈◊〉 Doctrine contained in this Epistle to these same persons to whom it is directed Act. 2. 1 Pet. 1. 25. and though they had Silvanus a man able to preach the Gospel coming to them Yet the Spirit of the Lord finds it necessary to write his mind to them By Silvanus c. I have written unto you 6. It is a commendable thing in Christ's Servants and a special gift of God's to them to be able to deliver much of the Lords Mind to His People in a few words providing it be with plainness of speech So will people be the more able to comprehend in their judgment and retain in their memory what is delivered to them for the Apostle commends this Epistle which hath in it the heads of all saving Truths delivered in much plainnesse of speech from the shortnesse of it I have written unto you briefly 7. It is necessary for Christs Ministers to make use of several strains of Doctrine in dealing with people sometimes to exhort them and that with much earnestnesse and vehemency to their duty sometimes to comfort them against discouragements in the way of their duty both which are in the signification of the first word Exhorting at other times again to bear witnesse to the Truths they deliver as a thing themselves know experimentally and believe to be the Truth of God Joh. 3.11 confirming the same from other places of Scripture Act. 26.22 and 28.23 and testifying against them that reject or disobey the same Deut. 8. 19. according to the signification of the next word testifying by both which the Apostle holdeth forth his several strains of dealing with the people especially in this Epistle and these as a patern to Ministers Exhorting and testifying 8. The sum of the Gospel and of all right preaching thereof is To make offer unto sinners of the rich and free grace of God for pardoning sanctifying and saving of them to stir them up to imbrace that offer and having embraced it to study the exercise of grace and walking like gracious persons in the obedience of that Doctrine for here the Apostle giveth the sum and scope of this Epistle which is the same with that of the whole Word To exhort and testifie that this is the true grace of God 9. The Doctrine of the Gospel wiâ—â— deceive none that receive it they will find the Lord as gracious and his wayes as sweet as the Gospel affirms for it is the true grace of God 10. Even those who have made good progresse in grace and are for the present fixed in their adherance to the Truth are in hazard to be shaken by temptations and made to question the truth of the Gospel and the reality of the gracious offers made therein as is imported in this that the Spirit of the Lord findeth it necessary to put the Apostle upon writing an Epistle to such for exhorting and testifying that is was the true grace of God wherein they did stand Vers 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son Here is the fourth article of the Conclusion of this Epistle wherein the Apostle delivers salutations to the scattered Jews 1. From those Christians at Babylon whom the Lord had chosen out of the world to be a Church to himself and to share with others of His People in spiritual and eternal mercies This Church at Babylon seems to have been made up of the posterity of those Jews who
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
especially in the use of sensual delights that he may be able to keep them within the bounds which right reason according to the Rules of God's Word doth prescribe to them Therefore the Apostle exhorteth to adde to knowledge temperance which is a grace whereby a Christian's passions and affections are held under the dominion of sanctified reason 7. Because all that walk in this way may expect trials and crosses in it Therefore must a Christian that would grow labour for a rational and willing submission to these knowing that he deserveth worse that they may come from love and work together for his spiritual and eternal good upon which Scripture-grounds Believers Christian patience is built which is here to be added to the former 8. The Christian that would grow must never conceit himself to be above the necessity of attending the external Worship and Ordinances of Christ but must conscionably wait upon these not resting upon the out-side of them but looking especially to the right manner of going about them for so much doth this woâ—d godliness signifie being distinguished from inward graces and duties to our neighbour as here it is 9. A thriving Christian must with his godlinesse make conscience of duties to his neighbour especially of entertaining a kindly and tender affection toward all whom he is bound in charity to esteem Children of the same Father with himself and kyth this affection to weak and strong by sympathizing with them in trouble supplying their necessities edifying their souls and every way studying to promote their spiritual and temporal welfare according to his place and ability which is to adde to godliness brotherly kindness 10. The duties of love are not to be all confined to the Saints only But if we would prove our selves growing Christians we must thirst after and endeavour the true good of the souls and bodies of all to whom our prayers or pains may be profitable within the compasse of our calling which is to adde to brotherly kindnesse charity a grace the exercise whereof the Scripture presseth upon Christians in reference to all men Gal. 6.10 1 Thess 3.12 Vers 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ Because even those who are endued with these graces are ready to become lazie and too contented with their measure Therefore the Apostle to the 16. vers doth by many moving arguments labour to rouse them up to diligence and the study of growth The first motive is from the advantage thereof That the Christian in whom these graces are and are in lively exercise and growth shall never be without work as the word here translated barren doth properly signifie nor shall his work be without such fruits as shall manifest for his own comfort and God's honour the good of others that he doth savingly know and hath an interest in Jesus Christ as his own Lord Therefore the growth and exercise of grace is much to be studied Hence Learn 1. The most unquestionable duties had need to be prest upon Christians by many arguments for what we do most easily assent to in judgment we are oftentimes most carelesse of in practice Therefore doth the Apostle in this following part of the Chapter multiply motives to presse this one clear duty That gracious persons ought to study growth in grace 2. Even these of whom the best in the world may be charitable that they are gracious ought notwithstanding to put themselves to the trial both concerning the truth and growth of their graces Therefore even these who are before spoken to as having precious faith and other graces are here put to try if these things be in them and abound 3. Though the grace of sanctification be in and from Christ as the treasure and fountain thereof yet it is really inherent in the Regenerate as the subject It is not sufficient to believe that there is abundance of grace in Christ but we must try and labour to see if these things be in us from Christ 4. It is a safe and approven way to try the reality and growth of grace by the effects thereof to wit a Christian's activity in commanded duties and his fruitfulness in his conversation for the honour of Christ and the good of others for here the Apostle putteth them to try if these things be in them and abounding which he saith they will know by the effects of them They make you that ye shall neither be barren nor unfruitful in the knowledge of Christ 5. As grace may be in the habits and seeds of it where it is not lively and growing So it is not the being of it in us but the livelinesse and growth of it that makes a Christian busie and bear the fruits of chearful obedience to Christ's Commands edifying and supplying others and the like which fruits will kyth in some measure where grace is and is in vigour and will evidence a saving knowledge of Christ and interest in Him for saith the Apostle If these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ Vers 9. But he that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins The second motive to diligence and growth in grace is taken from the hazard of the want or decay of these graces Those that are altogether void of saving knowledge faith and the rest of the graces mentioned are utterly blind in all things spiritual and cannot be taken up with any thing beyond this present world and so doth declare that they undervalue that great priviledge the forgivenesse of sins which by their Baptism and Profession they did seem and were esteemed to have Yea and even those in whom these graces really are but are under a decay and without exercise they are so far blind in things spiritual and intent upon things worldly that they do for the time walk as if they had forgotten their pardon Concerning both which the Apostle's argument may be understood and hath force to move all to diligence and the study of growth in grace Hence Learn 1. How sharp-sighted soever gracelesse souls may be in things that concern their back and belly and this present world Yet till Christ make a gracious change upon them they can see nothing of the hazard of their perishing the worth of salvation or their need of Christ that they might fly to Him and give up themselves to His service and so make preparation for death and eternity For he that lacketh these things is blind and cannot see afaâ— off 2. While folks are of this temper and way however they may be esteemed pardoned souls by themselves and others and dealt with by the Church as if they were such Yet by their being wholly taken up with this present life and making
stir him up to diligence in his place and these to whom he writes in theirs and it is taken from the necessity of his so doing and that both upon his part who was bound to it by vertue of his Calling as long as he had life with ability and upon their part who stood in need not only to be minded of their duty but to be powerfully roused as the word signifieth to the practice of it Hence Learn 1. It is neither the credit nor profit of a Ministers Calling that should move him to painfulnesse but rather the consideration of the equity of the work how just a thing it is as the Apostle's word here signifieth that one so unworthy of so honourable an Imployment and many times justly deserving to have been thrust out of it should yet be imployed furnished and rewarded by Jesus Christ This made the Apostle and ought to make every other Minister to stir up himself and others because he thinketh it meet or just and equitable so to do 2. As death is the term-day of a Minister's service in his Calling till which time he ought neither to desire to change his Calling nor do it by Deputies under him though he meet with small successe and great hardship So the consideration of his frail flitting and fighting condition imported by being in a tabernacle should make him stir himself busily while time and strength lasteth Therfore the Apostle counted it just so to do as long as he was in the tabernacle of his body and was moved to diligence by taking up his present condition under the similitude of being in a tabernacle 3. A Minister should not content himself barely to propound Truths and minde people of their duty but by all means should labour with God and his own heart to have such power accompanying his pains that dead sleeping and lazie souls may be quickened wakened and roused up for no lesse doth this word signifie which the Apostle addeth to the word he used in the former Verse to stir you up by putting you in remembrance Vers 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me The eighth motive is taken from the nearnesse of the Apostle's death Christ having told him Joh. 21.18 that in his old dayes he should be martyred and now knowing the time to be near he maketh use of the warning both for his own and their up-stirring Hence Learn 1. The nearer our journeys end be the faster should we run according to our strength in serving Christ and doing good to souls for when death is near the best will think the great part of their businesse undone Thus the Apostle is earnest with them because he knew he was shortly to put off his tabernacle 2. Learn from this how hard usage and unpleasant to flesh and bloud those who are most beloved and honoured of Christ may meet with in the world even such as this Apostle met with who after much persecution frequent scourging and imprisonment in his younger dayes must notwithstanding in old age when natural vigour is abated and men use to look for rest fall in the hands of cruel persecutors for he must put off his tabernacle as Christ shewed him The reward maketh up all and the faith thereof can encourage against all And no doubt this man who had denied his Master did account it his greatest honour to get leave to suffer for Him 3. Though every one be not so particularly warned of their personal trials as Peter was Yet all being commanded to make them for sufferings 2 Tim. 3.12 should live mindfull thereof though they be long delayed and prepare for them though they be kept off till gray hairs So the Apostle here mindeth and prepareth for that trial now in his old age whereof Christ foretold him in his youth 4. Though it be dangerous to slight a Message from the youngest Minister fitted for and lawfully called to that Work 2 Tim. 4.12 So a Message from an aged and persecuted Servant of Christ who is shortly like to be plucked away from people should have a special weight with them for the Apostle maketh this an argument to stir them up That he was shortly to put off his tabernacle as Christ shewed him Vers 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance The last motive is taken from the Apostle's zeal for Christ's glory in studying to propagate His Truth for the good of souls And for that end resolveth to take course before he died how the Church might reap profit when he was gone which he did by writing Scripture putting forth and instructing faithful Labourers who did good after him Hence Learn 1. The sense of Obligation to Jesus Christ will make His Servants and People sincerely studious to do that while they live that may be some way usefull for His honour and the good of others when they are gone And though every one cannot leave such profitable monuments as some others have done Yet ought every Christian endeavour to leave behind them the seeds of saving knowledge sowen in the hearts of those with whom they converse at least the savory remembrance of their humble and holy walking the fruits of their charity and other good works which may do as much good after their decease as some Volumns do Therefore did the Apostle not only stir them up while he was in his tabernacle but endeavoured to propagate the Truth among them and others after his decease 2. As the best way of serving the generation after us is the study of transmitting pure Truth to them which the Apostle here resolveth upon So the foresight of approaching trials doth not abate but increase the zeal of the Lord 's faithful Servants after His honour and the good of souls the death of the Godly of what ever kind it be being a perfect outgate as the word decease signifieth from all sin sorrow and fears Therefore doth the Apostle knowing he was shortly to be martyred stir up himself the more to diligence Vers 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of His Majesty Followeth the third part of the Chapter containing a commendation of the preaching of the Gospel of Christ the chief subject thereof and of the whole written Word All which may also be taken for so many further motives to presse what the Apostle hath been upon in the former part 1. He commendeth his own and the other Apostles preaching from the excellency and certainty of the Gospel which they preached to wit That their Doctrine which held forth Christ's coming in our flesh to redeem and His furniture for that work was not to be looked upon as some witty fiction or pleasant fable but the most certain and serious purpose under heaven delivered by those who were
eye-witnesses of the Son of God's personal presence in our flesh and of much glory breaking through it in His Miracles and Transfiguration Hence Learn 1. There is as much atheism and unbelief natural to all as to look upon the mysterie of Salvation through Christ incarnate as upon a fable invented to kyth the quicknesse of mens wit and please the ears of people so much is imported in this negative part of the commendation of the Apostles preaching We have not followed cunningly devised fables 2. The main subject of the preaching of the Gospel is to point out Christ's coming in our flesh such an errand as to Redeem and Save and his furniture for that work which is encouragement enough for every lost sinner that hears it to fly to Him for salvation since He is come to seek and save such and hath power to save to the utmost all that come to God through Him for this is here made the substance of the Apostle's preaching To make known the power and coming of Christ 3. As Jesus Christ doth not use all His Servants alike familiarly in everything but oftentimes those most whom He mindes to try most So any special honour any of them getteth should never be forgotten but minded especially when trials are near and brought forth only to commend Christ and His Truth and encourage against suffering So doth the Apostle here near death mention that special honour put upon him and other two upon the Mount and maketh it an argument to commend the Doctrine and prove the certainty of it We were eye-witnesses of His Majesty 4. The Lord hath used all means that can be expected to make us look upon the businesse of our Redemption and Salvation through His Son incarnate as the most certain and real businesse of any other therefore though He might have only imployed men to write the Gospel who had never seen Christ in the flesh and commanded us to believe Yet hath He condescended for our further satisfaction to make use of such men to write the most part of the New Testament as saw with their bodily eyes Christ glorious in flesh and so were eye-witnesses of His Majesty Vers 17. For He received from God the Father honour and glory when there came such a voice to Him from the Excellent Glory This is my beloved Son in whom I am well pleased 18. And this voice which came from Heaven we heard when we were with Him in the holy Mount In the next place the Apostle commendeth Christ as our Cautioner and Mediatour from the high esteem He hath with the Father and from the full satisfaction the Father hath with the price of Redemption paid by Him of both which the Father gave a publick Declaration from His glorious residence in Heaven before three witnesses who were with Christ upon a Hill where He did manifest Himself to be God glorious in holinesse Hence Learn 1. The Glory of the Son of God incarnate was so obscured for our sake that He needed a Declaration from Heaven to shew the Father's esteem of Him and to beget a high esteem of Him in the hearts of His own This is imported in Christ's receiving from the Father honour and glory which was not an addition of any glory to Christ which as God He had not but a manifestation of the glory which He had but obscured under the vail of our infirm flesh 2. As Glory is so excellent a thing that they that get but a little glimpse of it cannot but remember it and commend it as worthy to be contended and suffered for as here the Apostle doth So Christ as our Mediatour hath not only much Glory given Him as the fruit of His obedience to the death for sinners and a pledge to His Members that they shall share of the Glory of their Head whereof this upon the Mount was a little fore-sight and tast given Him for His and His Followers encouragement under suffering But also He is in such power and credit with God the Father that He can do in Heaven and Earth what He pleaseth for the good of His Redeemed Ones and nothing can be done without Him All which is imported in Christ receiving from the Father honour and glory by a voice from that Excellent Glory 3. God the Father is so fully satisfied and compleatly paid by the Mediatour Christ for all that flie to Him for refuge that He seeketh no further mends for all their wrongs nor further price for what they need only that they do receive Him freely as He is freely offered and that as the Father speaketh down this of Christ to sinners He is my beloved Son in Him I am well pleased Hear Him So sinners should answer back again with their hearts Christ is our beloved Redeemer in whom we are well pleased Let the Father hear Him for us 4. It is not easie for wakened sinners who are oftentimes much unsatisfied with themselves to believe and take comfort from this That God is well satisfied with Christ for them Therefore though Isaiah preached and wrote this Truth the Father spoke it down from Heaven twice before witnesses three Evangelists have recorded it and some of them have set it down thrice Isa 42.1 Mat. 3.17 and 12.18 and 17.5 Mar. 1.11 Luk. 3.22 and 9.35 Yet the Apostle setteth it down here and to make it take impression saith again This voice we heard when we were with Him 5. It is no sin nor superstition to esteem and speak of things that can have no inherent holinesse and may have no religious worship so as may most testifie our respect to His Holinesse who doth manifest Himself in or by these things for which cause the very Ground and House where He manifesteth Himself is called Holy Exod. 3.5 Isu 64.11 though they can have no more than a relative holinesse And several other things such as the Day for His Service the written Word c. and here the Hill where the Lord who is glorious in Holinesse did shew much of His Glory is called The Holy Mount Vers 19. We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts In the third place the Apostle commendeth the whole written Word 1. from the certainty of it He calleth it A Word of Prophesie giving to the whole the name of one principal part most of the Old Testament being a fore-telling of these things concerning the Messiah and His Kingdom which the New cleareth to have their accomplishment in Him that was born of the Virgin Mary and calleth it A more sure Word comparing it with the Voice from Heaven whereof he spoke immediatly before not as if there could be any uncertainty in the Lord's Voice speaking from Heaven but because it is a greater matter to have fore-seen and fore-told things to come than to have seen and
related the greatest things present And because a transient Voice is more easily mistaken or forgotten than a standing authentick Record therefore the written Word is a more sure ground for sinners faith to rest upon than a Voice from Heaven could be Next he commendeth the written Word from the usefulnesse thereof that it should prove to sinners who make it the rule of their faith and manners a comfortable Directory through this dark state of ignorance and misery until they get such a measure of the promised Spirit and nearness to the Son of righteousness that they shall not need a prospect of Glasse of the Word and Ordinances which will not be till death and the dawning of the day of eternity Hence Learn 1. The written Word believed to be the Lord's mind is the surest ground for faith to rest upon of any that ever hath been or can be given to sinners subject to forgetfulnesse jealousies and mistakes the general offers of Christ and free promises of His grace excluding none who will not exclude themselves give more solid encouragement to self-judging sinners than they could have by a Voice from Heaven calling them by their names for that would readily be suspected to be another than the Lord's or spoken to another of that name Therefore the Apostle comparing the written Word with the Voice from Heaven calleth it to sinners A more sure Word 2. As this world is so dark a place that our own reason the counsel or example of others will often leave us comfortlesse to wander and fall in snares except we look to the light of the Word which shineth in this dark place So they have the Lord's approbation and commendation who do apply their hearts to and satisfie themselves with this Word as the only and sufficient ground of their faith and rule of their manners to keep them from erring in judgment or practice for so saith the Apostle VVhereunto ye do well to take heed as to a light that shineth in a dark place 3. Although the light be now clear in comparison of what was before Christ came Yet being compared with that light we shall have in Heaven it is but dark Like the light that shineth out of a room where a candle is in a room where the candle is not seen So much doth this similitude of a light shining in a dark place import 4. Though it be so Yet shall the Word give comfortable direction to all that follow the light of it under all their crosses confusions and difficulties and these who make it a lamp to their feet and a light to their path may be sure to get at last such a clear and satisfactory sight of Christ as shall banish all darknesse and doubts and such a near union and fellowship with Him the bright Morning-Star gloriously present by His Spirit in their hearts and personally also in humane nature conversing with them for ever that they shall have no more need of Word or Ordinances which is the condition here described by the Apostle only to be expected in Heaven till which time we will never be above the direction of the Word and use of the Ordinances Eph. 4.13 Cant. 4.12 Vers 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Last of all the Apostle commendeth the written Word from the Divine Authority of it the interpretation or true meaning whereof cannot be found out by the wit or proper invention of any whereof the Apostle giveth a reason Because these truly gracious men who were consecrated and set a part by the Lord for receiving and registring His mind in Scriptures could neither speak nor write when nor what things they pleased but as they were immediatly moved and infallibly furnished by the Lord's Spirit whose mind it is Therefore the Scriptures are of Divine Authority and this the Apostle saith must be known first to wit as a principle of saving knowledge without which Christians cannot profit by the Scriptures Hence Learn 1. As the Scriptures do not hold forth to us the device of their heads who wrote it but the publick mind of God So none can attain to the right meaning nor be able to hold forth the true interpretation thereof by their own proper skill or invention there being in it such knots as the word interpretation importeth as cannot be loosed but by humble imploring the help of the Spirit whose mind it is as the Pen-men of it themselves did that they might know what was revealed to themselves Psa 119.18 Dan. 2.22 Zech. 4.4 5. and by comparing one place with another Act. 17.11 and making use of other helps that God hath given Dan. 9.2 1 Tim. 4.13 14 15. by which means through the Lords blessing we may come to some saving measure of the knowledge of God's mind in His Word and may have the common or publick consent of both Prophets and Apostles to every saving Truth made known 〈◊〉 us therein for no Prophesie or part of Scripture is of any private interpretation 2. As it is the duty of all the Lord's People to fix in their minds as an unquestionable Truth this principle That the Scriptures being the Lord's mind none can of themselves attain to the true meaning of them So till this principle be known at least so far as that it be not questioned there can be no light or comfort expected from the Word for the Apostle having exhorted in the former Verse to look to the Word for direction and comfort doth adde here that as they would find these they must know this first that it is not of any private interpretation And though only the Spirit of the Lord the Author of the Scriptures can fully perswade hearts that they are His mind Yet if men would consider that a great many of these truths that are revealed in Scripture are not only agreeable to Natures-light but may be in some measure known by it The one to wit the light of Nature teaching That there is one God the first cause of all omnipotent wise righteous and good that it is reasonable He should be served and that according to His own will which therefore He being both wise and good must have some way revealed that reasonable creatures have immortal souls and so die not as the beasts that there is no true happinesse in these things wherein men do ordinarily seek it that since vice and vertue receive not suitable rewards here there must be punishment and reward after this life all which and many other things of this sort Natures-light teacheth though darkly as the Scriptures themselves Rom. 1.19 20. and the Writings of those that never knew the Scriptures do witnesse The other again to wit the Scriptures clearly revealing these same things pointing out the nature will and way of worshipping of
the true God what that reward and punishment after this life is and the right way of attaining the one and eschewing the other And though some things revealed in Scripture such as the incarâ—â—tion of Christ the way of salvation by faith in his death the resurrection of the dead and other things 〈◊〉 these have not been known by natural reason Yet none of all these are contrary to such conclusions as may be drawn from principles that are naturally known concerning the power wisdom and goodnesse of God And withall if men would consider the wonderful harmony of the purpose contained in the Scripture the likenesse of the stile thereof though written by so many several men living in so far distant ages and places of the world the exact answerablenesse of so many future events to their predictions in this Word the experience of all the lovers of it who having no lesse use of their reason than any Atheist ever had have found so singular a power in it to terrifie and humble the mind of man and then to give it true peace and comfort and so fresh a sweetnesse that the more it be studied it delighteth the more which no Writing in the world besides can do The wonderful preservation of it against the malice of Satan and wicked men who would have so hated and persecuted it and the lovers of it if it had been a man's device If I say men that have the use of reason would ponder these things they could hardly except they were plagued with Atheism force their hearts to contradict this Truth which the Apostle here delivereth That the Scriptures are not the mind of man but the mind of God And the arguments that move to the receiving of this Truth are so much the more to be weighed that the Apostle makes this a Truth to be known first before Christians can get saving light or true comfort from the Scripture Knowing this first that no Prophesie of Scripture is of any private interpretation 3. Although the Lord have imployed men void of true sanctification to prophesie some things now set down by others in Scripture as His mind Numb 23 24. chapters and to preach the Gospel Mat. 10.4 and so may yet imploy such men in whose hands the Word and Ordinances may be made â—â—â—ectual for the salvation of others as the Laws of a Naâ—â—â—â— orderly published by an authorized Messenger are 〈◊〉 what-ever his personal qualifications be Yet those men whom the Lord imployed to put His mind in the publick Register of the Scripture though compassed with many sinful infirmities registred by themselves were endued with true holinesse and in that to be imitated by all especially those that handle the Scripture and were infallible in that work being consecrated and set a part by the Lord for it Therefore doth the Apostle here call them Holy men of God 4. Although these extraordinary men did find themselves bound to wait upon the ordinary duties of God's Service the means of their salvation such as Reading Prayer Hearing use of Sacraments c. even when they wanted these motions and that assistance of the Lords Spirit which they desired and sometimes found as appeareth by their fixing set times to themselves for those exercises and at them crying for the motions and influences of the Lord's Spirit Dan. 6.10 Ps 119.164 compared with ver 148 149. and Psa 63.1 2. 101.2 Yet was it otherwise with them while they were imployed in that extraordinary work of receiving and publishing the Lord's Mind which now is the Scripture for they were not bound to see Visions or to prophesie except when they were forcibly moved and had an extraordinary impulse and furniture so to do in which imployment they were so infallibly born through as that they could not erre or miscarry All which is signified by this word of the Apostle's They spoke as they were moved by the Holy Ghost Hence it followeth also That although the Lord's Spirit be promised in the Covenant of Grace to every Believer Ezek. 36.27 and His light and assistance which He doth not vouchsafe when we will but as He pleaseth Joh. 3.8 is to be sought and is necessary in some measure for the right performance of every duty Joh. 15.5 Yet is not any ordinary Minister or Christian to stay from their duty till they find that measure of the Spirit which they desire and ought to seek after But they are to make use of the power which they have as reasonable creatureâ— Eccles 9.10 and to stir up the gifts and graces they have as Christians and Believers Isa 64.7 2 Tim. 4.6 and in the way of their duty to wait and cry for the necessary influences of the Lord's Spirit Cant. 4.16 for the Apostle speaketh of this way of the Prophets being immediatly acted by the Spirit and their not acting as Prophets till then as singular and proper to them and such as they and therefore not to be pretended to or imitated by any other except they would presume to seek out more Scripture from God after He hath closed His Book with a curse on them that adde to it Rev. 22.18 They were no ordinary men nor acted in an ordinary way who according to the sense of this place spake as they were moved by the Holy Ghost CHAP. II. BEcause the prevailing of Error doth ordinarily bring with it a great decay of Grace and Holinesse Therefore the Apostle having in the first part of this Epistle Chap. 1. prest the study of growth in grace and diligence in holy duties doth in this Chapter which is the second part guard against the infection of error And for this end he doth 1. give fore-warning of the rise and prevalency of false Teachers in the Church of the New Testament especially such as under a pretence of liberty through Jesus Christ would loose the reigns to all licentiousnesse as appeareth by comparing the 1. and 19. verses 2. He doth at large describe them by such clear characters taken from their abominable doctrine and vile practices as might make them known and hateful to all the Lord's People 3. He doth threaten them with no lesse terrible judgments than ever had come upon the vilest sinners that ever lived that so all might be afraid to drink-in their errors And 4. he doth hold out to the Godly some grounds of confidence to be made use of by them for their preservation both from their errors and plagues These four are the principal parts of the Chapter which are not handled apart but often intermixed throughout the whole as will appear by a particular view of the Sum thereof The Apostle forwarneth of the rise of these soul-seducers describing them from the strain and tendency of their doctrine together with the hazard of it to themselves and their followers ver 1. from the successe they should have ver 2. from their way of prevailing and certainty of their judgment ver 3. Which last he confirmeth by
wrath which they shall get at the day of judgment when they together with all that serve them and follow their counsel shall have nothing else to do but endure torment and shall torment one another for ever for they are delivered in chains of darknesse to be reserved unto judgment Vers 5. and spared not the old World but saved Noah the eighth person a Preacher of righteousnesse bringing in the floud upon the world of the ungodly Followeth the second instance to prove the certainty of God's judgment to come upon these soul-deceivers whereof the sum is That if the old World notwithstanding of their multitude and their long and great prosperity were all excepting a few swept away with the sloud because of their wickednesse those false teachers notwithstanding their multitude of followers and long successe in propagating their errors have no reason to imagine to themselves an escape from the wrath of God with which instance the Apostle doth intermix the example of Noah's preservation as a pledge of the Lord's respect to all who keep the way of Truth and Holinesse in an evil time as is clear by comparing this and the 9. Verse Although there were seven preserved from the sloud beside Noah who is therefore called the eight Yet he only is named because he was mainly respected in that deliverance and the rest for his cause He is called a Preacher of Righteousnesse because even in that time he did hold forth to the people the way of free justification by the Righteousnesse of Christ and the duties of holinesse wherein justified persons ought to walk with both which Noah hath been well acquainted as is clear by comparing Heb. 11.7 with Gen. 6.9 Hence Learn 〈◊〉 Theâ—e are not a few shifts in the hearts of wicked men prospering in their sinful courses whereby 〈◊〉 harden themselves against the threatnings of the Word of the Lord and put the thoughts of His wrath far away from them for after the Apostle hath by the former instance of God's judgment upon the fallen Angels cutted off the hopes of false teachers evading the wrath of God because of any pretended or real excellency they had he doth by this instance prove that neither their multitude of followers not former successe could avail them since God spared not the old World 2. As the Lord useth in times of greatest defection to profanity or error to preserve a few who will bear testimony for His Truth and against the dishonour done to Him by others So He is never so terrible to the wicked but that He will remember to manifest His respect to His own few amongst them who labour to keep themselves free of and mourn for these abominations which provoke Him to let forth His terror For Noah in this instance and Lot in the following are brought in as pledges of a few whom the Lord minded to preserve from that universal infection of error and vilenesse which was to prevail in the Church of the New Testament and whom He minded also to deliver from the plagues to follow thereupon as appears from ver 9. But saved Noah the eighth c. 3. Even in the very infancy of the Church under the Old Testament the way of justification by Christ's Righteousnesse hath been publickly preached and the duties of holinesse prest upon justified persons the study of both which ought alwayes to be much prest upon people by the Ministers of Christ especially in a time of abounding of iniquity and approaching of judgment as the only way to be hid from wrath and enjoy communion with God for Noah in such a time was a Preacher of Righteousnesse both imputed and inherent as was cleared in the Exposition of this Verse 4. The Lord in the dispensation of His Justice is not bound to keep the ordinary course of nature but for the illustration thereof 〈◊〉 may and sometimes doth make the creatures moâ—e 〈◊〉 〈◊〉 to their nature there being in them all a stronger â—â—â—pension so to do for their Maker's service than to move according to their ordinary course in serving their fellow-creatures to His dishonour for here in this instance the Sea cometh out of its channel at His Command to drown a profane World and in the following instance the Fire cometh down out of its region to burn up filthy Cities Bringing in the floud upon the world of the ungodly Vers 6. And turning the Cities of Sodom and Gomorra into ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly Here is the third instance confirming the certainty of God's dreadful reckoning with false teachers and their followers The sum whereof is That if Sodom and Gomorra with other flourishing Cities beside them were for their vilenesse totally and terribly destroyed and so made lasting Copies of Divine wrath to come upon all ungodly persons these soul-deceivers who were guilty of as high provocations and had drawn in their guilt a great number of the Lord's People could not think in reason to escape Hence Learn 1. The judgments of God upon sinful Cities and Incorporations use to be most terrible and exemplary there being in them a confluence of many mercies and so of many provocations powerful examples to sin and bold despising of warnings which provoketh God to make them ensamples of much wrath Turning the Cities of Sodom and Gomorra into ashes condemned with a total and singular overthrow as the word signifieth making them ensamples c. 2. The sins of reasonable creatures provoke the Lord to write His displeasure not only upon the persons of the sinners but also upon the sinlesse and unreasonable creatures which they abuse to His dishonour for here the Cities comprehending both the persons of the sinners and all the plantation store and pleasant things of Sodom are burnt to ashes and condemned with an overthâ—â—â— 3. However error or heresie be often looked upon with more charity and lesse abhorrency than profane practices Yet shall not the judgment of Hereticks and their followers be inferiour to the judgment of the vilest of men that ever lived for God's judgment upon Sodom is here brought in as an ensample and pledge of His wrath to come upon all the ungodly amongst whom false teachers and their followers are mainly eyed as is clear by considering the connexion betwixt the third Verse and this 4. However sins and judgments in respect of their special nature and circumstance may vary in several times Yet the desert of every sin and the exactnesse of Divine Justice remaining still thâ— same former judgments of what sort soever executed upon any kind of sinners are certain pledges of the same wrath or the like for substance to come upon all that walk contrary to the Truth and Will of God though they were never so free of these special sins that formerly did procure that wrath Therfore is this instance of Gods judgment upon the Sodomites as also the two former brought in here as
certain pledges of God's wrath to come upon false teachers and their followers yea upon all ungodly persons making them ensamples not only to those who should be found guilty of such unnatural uncleannesse as the Sodomites were but also to all that after should live ungodly whatever their particular sins should be 5. However they that live in sin under the light of the Word be neither willing to hear threatnings nor to apply them to themselves Isa 13.10 Yet is the Lord's Justice against impenitent sinners so clear in the examples thereof recorded in Scripture and the vvitnesse and deputy conscience which God hath in every man's bosom so impartial that if upon serious consideration of what God's holy Justice hath done to sinners before it were put to speak what men continuing in their sinful courses have to expect now they could not but be made to apply wrath to themselves and certainly to expect it while they compare their own sins with those for which others have been punished and do consider how impartially and immutably just He is with whom they as well as others have to do Therefore the Apostle doth not expresse the inference which he clearly intendeth should be drawn from the three forenamed instances But leaveth it to the consciences of these whom he hath been threatning as that which they might easily conclude from thence Vers 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and bearing vexed his righteous soul from day to day with their unlawful deeds For the comfort of all that mourn for the prevailing of iniquity in those among whom they live the Apostle subjoyneth to the former instance the example of Lot's preservation whom the Spirit of the Lord that indited this Scripture doth commend by several expressions of great respect for His deep resentment of and sympathy with the Lord 's suffering honour and for these vile Sodomites amongst whom Providence had cast his lot for a time Hence Learn 1. The dearest of the Children of the Lord may be put by His providence to have their residence among the worst of men the Lord thereby correcting and humbling them for their too low esteem and little use-making of better society while they had it of which fault it seems Lot was not altogether free Gen. 13. and thereby also giving them occasion to do good to the souls of their godlesse neighbours and bear witnesse against their wickednesse both which Lot endeavoured Gen. 19.7 who for these and other reasons had his lot among the Sodomites for a time 2. It is not impossible for the Children of the Lord living among the most profane to retain their integrity and have the Lord's approbation for their disposition and carriage there being much more power in the grace of Christ and his indwelling Spirit in them than there is in the temptations of Satan or the example of the wicked notwithstanding all their terrors and allurements for Lot among the Sodomites is approven and commended as a just and righteous man 3. It is the kindly disposition of a true penitent to be so far from taking pleasure in the sins of others as the wicked do Rom. 1.32 that he will be vexed in soul and will account it his duty to put himself to much greif as the words here signifie while he doth ponder and is a witnesse of His dishonour that hath forgiven him for so was it with penitent and pardoned Lot he was vexed which is a passive word and did vex which is an active his righteous soul with the filthy conversation and unjust deeds of the Sodomites 4. This sympathizing frame of spirit with the Lords suffering honour is much taken notice of by Him both to reward it graciously and to punish them that occasion that grief to His People Therefore both the expressions of Lot's vexation and of the Lord's respect to him are frequently repeated here Just Lot was vexed and did vex his righteous soul 5. It is the priviledge of a true penitent to be in no lesse esteem with a merciful God and to find no lesse expressions of respect from Him than if he had never sinned against Him for though Lot not without guiltinesse did separate from Abraham choosing Sodom to live in for better worldly accommodation for which he met with much oppression and soul-vexation both which the word in the Original doth signifie Yet the Lord did not only preserve him from Sodom's judgment but He doth yet preserve his memory in esteem by these manifold expressions of His respect to him He delivered just Lot that righteous man who vexed his righteous soul 6. When men are left of God to follow the inclination of their corrupt nature they will go to such a height of wickednesse as ought not to be mentioned without abhorrency they will not be restrained by any Law they will cast aside all modesty and avow their vilenesse in their outward conversation unnatural sins will become the very element wherein they will not weary to wast themselves daily all which is signified by these words here in the Original whereby the carriage of the Sodomites is set forth and by the Apostle's speaking of it with so great detestation while he saith Lot was vexed with the filthy conversation of the wicked and did vex his righteous soul from day to day with their unlawful deeds Vers 9. The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished This Verse containeth the application of all the former instances in a conclusion drawn from them especially for the comfort of the Godly as also for the terror of the wicked who ought both to draw the inference which is here from the former examples Hence Learn 1. Although there be now no ordinary warrant to expect such an extraordinary way of preservation from common calamities as some of the Saints have found before Yet that same wisdom power and love in God which wrought deliverance for them being engaged in the Covenant of Grace to be forth-coming for all His own in the way that may be most for His honour and their good All who imitate these Saints in fearing threatned judgments in mourning for and keeping themselves free of the causes procuring them and in the use of commanded means for their preservation may take their extraordinary deliverances recorded in Scripture for pledges to them either of exemption from the outward calamity if that be for their good or of the equivalent thereof or rather that which will be better for them to wit such a measure of the Lord's presence under it as changeth the nature of it to them or their full deliverance both from sin and trouble by it for Noah and Lot's preservation which were extraordinary are here held forth as usefull for ordinary Believers whence they might draw this comfortable conclusion The Lord knoweth how
to deliver the Godly out of temptation 2. It is the lot of the truly godly to be brought into many and great straits not only by outward troubles but by inward temptations both which come ordinarily together upon the Children of the Lord that so their manifold corruptions may be born down the several graces of God's Spirit in them may be tried and increased by exercise and the power faithfulnesse and love of Christ manifested and commended in their thorow-bearing and deliverance for they from whose case this inference is drawn were in both these exercises at once and the word temptation here doth ordinarily in Scripture signifie both afflictions and temptations to sin 3. While the Children of the Lord are exercised with outward afflictions and inward temptations they are also oftentimes both ignorant of a way of delivery and anxious concerning it as if their straits and the way of their out-gate were hid from the Lord as it is Isa 40.27 for this consolation The Lord knoweth how to deliver the Godly is fitted for such a case and so doth suppose it to be ordinary 4. The Lord 's taking notice of the straits of the Godly and His knowledge of the way of their deliverance should be to them a sufficient ground of comfort both against their straits and their ignorance of a way of out-gate His love having engaged His power and faithfulnesse to make forth-coming for them every thing His infinit Wisdom seeth to be most for their good for for this very end is this consolation given to the Godly The Lord knoweth how to deliver them out of temptation that they may be comforted both against their straits and their ignorance of a way of delivery 5. Whether the Lord spare wicked men or let out the earnest of His wrath upon them in this life yet is the fu l measure thereof keeping to the fore for them against the day of judgment when they shall be made able to endure that wrath a sparkle whereof would now undo them Therefore for their terror is this conclusion also drawn from the former examples The Lord knoweth how to reserve the unjust to the day of judgement to be punished Vers 10. But chiefly them that walk after the flesh in the last of uncleanness and despise government presumptuous are they self-willed they are not afraid to speak evil of dignities The former threatnings and examples of God's judgments which do concern all ungodly men are here particularly applied to some who did in a special maner incense the wrath of God against themselves amongst whom false teachers and their followers are mainly eyed and who are described from this that they follow their unmortified corruption as their ordinary leader making a trade of sins against the second Table particularly the seventh and fifth Commandments thereof wherein they were so bold and self-pleasing that they did not fear openly to disgrace any lawful Authority that might oppose them in their wickednesse Hence Learn 1. Whatever be the fair pretences of singular holinesse that false teachers use to have 2 Cor. 11.13 Yet really and in effect they are nothing else but profane slaves to their lusts in so far as Truth is forsaken and error received profanity must needs have place and holinesse be forsaken the same Spirit of Christ being the Spirit of truth and the Spirit of Holinesse for these Seducers who drew so many after them by their fair pretences are mainly intended here while the Apostle saith They walk after the flesh in the lust of uncleannesse 2. Although any one act of sin yea the least sinful motion of the heart doth deserve God's everlasting wrath Rom. 6.33 Yet there is a singular measure of wrath abiding some sinners beyond others particularly those who are not only through infirmity overtaken in sin as the best of the Saints have been but do also make their corrupt inclination their ordinary guide and rule and their following and satisfying thereof their common trade for the threatning formerly given out against all the ungodly is here particularly applied to some chiefly those that walk after the flesh 3. The wrath of a holy God is in a special way incensed against the sin of uncleannesse and that not only against the outward acts of that sin such as fornication adultery c. but against the very inward motions of the heart toward it for there is a special measure of wrath here denounced against them who walk in the lust or as the word signifieth the desire of uncleannesse 4. Lawful Magistracy is a Divine Ordinance so precious in God's account that He will let out a special measure of His wrath upon men for want of inward respect to it in their hearts yea for any expressions that may weaken the due esteem thereof in the hearts of others even though they were Heathens that were invested with that Office for though Magistrates were generally such at this time Yet there is a special degree of wrath threatned against them who either undervalue in their hearts or disgrace by their expressions that Ordinance Especially those who despise Government and are not afraid to speak evil of Dignities 5. Men that are slaves to their own lusts are ordinarily un-friends to lawful Magistrates pretend what they will they who live in rebellion against God can never be truly loyal to any Vicegerent of His and therefore ought not to be preferred or countenanced by such or any that give our themselves to be such for they that walk after the flesh do also despise Government 6. The more stout-hearted men are in their sinful courses out-facing all challenges and the more wedded to their own inclination not fearing to disgrace any that have a calling to oppose them in their wickednesse the more wrath have they to expect from God for thus is the sin of these men aggreged who are here threatned with a special measure of wrath Presumptuous are they self-willed 7. Although sedition and disloyalty to lawful Magistracie be the ordinary charge which false teachers give in against he faithful Servants of Christ Act. 24.1 5. and 17.6 7. as they did also against the Lord himself Luke 23.1 2. Yet these false teachers themselves will be found to be the greatest unfriends of lawful Magistrates either denying or weakning their Authority if so be they imploy their power any way for opposing their errors or wicked practices for false teachers are mainly intended here and charged by the Spirit of the Lord with this guilt They despise Government and are not afraid to speak evil of Dignities Vers 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. The Apostle doth aggrege their sin of despising and disgracing lawful Authority from the carriage of the good Angels who though they be far above the greatest on Earth in power and other perfections Yet do they esteem so highly of Magistracy that they are loth to do any thing that
describe these men here as slaves to all these three idols at once to their pleasures which were their Eden to their credit which made them hold forth baits to take many followers and to their gain wherewith their heart was exercised that so their pleasures and credit might be attained and upheld Lastly They who professing themselves to be the Children of the Lord do spend their immortal spirits upon the unworthy things of this present life not trusting to his care and providence in the moderate use of lawfull means whereunto their profession doth oblige them They do forfeit their right they pretend to have to the Priviledges of His Children and serve themselves heirs to His curse for because their heart is exercised with covetous practices they are cursed children Vers 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse 16. But was rebuked for his iniquity the dumb asse speaking with mans voice forbad the madnesse of the prophet The Apostle having shown what idols these false teachers did set up he sheweth here two wofull effects that their love to them especially to their gain had upon them The first is their apostasie from the Truth and way of Christ The second is extream violence in the prosecution of these idols Which last he setteth forth by comparing them with Bâ—laam who was so mad in the prosecution of these same idols that even extraordinary opposition could not restrain him Hence Learn 1. However men that really enter the way of Christ can never totally or finally fall from it by reason of the Lord 's undertaking Joh. 10.28 and unchangeablenesse Rom. 11.29 Yet they who have been once in opinion sound and in external practice blamelesse remaining in the mean time without any inward saving change may make apostasie from both for such had these men been of whom the Apostle saith They have forsaken the right way 2. Love to some unmortified lust especially covetousnesse is the prime cause both of much apostasie and of extream violence in sinful courses for so was it with these false teachers and their followers their heart was exercised with covetous practices in the former Verse and therefore they forsook the right way imitating Balaam in the violent prosecution of that idol 3. When the right way which is the way of truth and holinesse is forsaken men can keep no certain course but must needs be like wandring stars or planets as the word here signifieth ever seeking and never finding that true satisfaction they might have had and have forsaken by forsaking the right way And are gone astray 4. When the Lord 's ordinary means to reclaim sinners from their lusts doth not prevail with them the Lord is justly provoked to give them up to go on in their own way over the belly of more than ordinary opposition if they have it till they perish for Balaam was not restrained by means more ordinary in his time and therefore he is not reclaimed by means more extraordinary He loved the wages of unrighteousnesse though he was rebuked for his iniquity by the dumb asse 5. Covetousnesse being once rooted in the heart and proposed as a man's main end it is so powerful and imperious an idol that it will make the covetous man adventure upon any course though never so unrighteous and go over never so much opposition in the way of his gain for though the wages that Balaam desired were wages of unrighteousnesse because they could not be had but by cursing the People whom God had blest Yet he loved them and pursued them though the dumb asse forbad his madnesse in so doing 6. The more opposition from the word or dispensations of God men do go over in the prosecution of their lusts the greater is their guilt and the more wrath have they to expect from God especially when they trace the steps of sinners whom God hath by His Word and Providence opposed before them for it is here made an aggravation of sin and cause of a special measure of wrath that these men followed the way of Balaam who would go on after his lusts though the dumb asse speaking with mans voice forbad his madnesse 7. It is in some respect more easie to work the greatest miracle in nature than to stop the course of a sinner violently pursuing his lusts the reasonlesse creatures who have no active opposition in them to their Maker's will being more prone to obey Him contrary to their ordinary course than reasonable creatures without special grace and assistance can be either to follow the direction of His Word or their own reason contrary to their corrupt and vile affections for while Balaam goeth on in his sinful course The dumb asse speaking as if it had a mans voice forbad his madnesse 8. A crosse providence meeting sinners in a course contrary to the revealed Will of the Lord hath a language to them proclaiming their madnesse and prohibiting them to go on in their sins which they ought to hear and obey although it be not so expresse as when one man reproves another See Mica 6.9 for though we read not Numb 22. that Balaam's asse did either expresly call him mad or prohibit his course Yet here the Spirit of God putteth that commentary upon what it spake which also Balaam should have done That the dumb asse speaking with mans voice forbad the madnesse of the prophet 9. It is the height of madnesse to walk contrary to the revealed Will of God how much use of reason soever men may have to cover their wickednesse and attain to their idols for though much carnal reason and policy did appear in Balaam's way Yet the dumb asse forbad the madnesse of the prophet 10. A man who is mad in the pursuit of his lusts and so incorrigible that even extraordinary means do not reclaim him may notwithstanding be imployed by the Lord for revealing of His Will to His People and for the edifying of His Church and in the discharge of that imployment may be furnished with much heavenly matter and suitable expressions and ought to be heard and obeyed by the Church in the discharge of his imployment while he is not discovered to be what he is and is not according to the order established in the House of God put from that imployment for such a man was Balaam whom the Lord did imploy and by whom He did deliver most comfortable and edifying Truths to His Church all which is clear by comparing this place of Scripture with Numb 21,22 chapters Vers 17. These are wells without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever In this and the two following Verses the Apostle holdeth forth several of those means which false teachers make use of for attaining their forenamed idols especially their gain and applause The first which is in this vers is their fair
changed in their nature for these of whom the Apostle speaketh here being still dogs and swine were only washen externally and did vomit up by confession and seeming renunciation their filthy practices to which they did return again as the dog returneth to his vomit and the sow that was washed to her wallowing in the mire and so this place can make nothing for the apostasie of the Saints Lastly It is lawfull for the Ministers of Christ to make use of common similitudes or proverbs to clear the Truth and fix it in the minds of those that are led by sense providing they do make use especially of such as are scriptural propose all their similitudes in a decent and cleanly way suitable to the majesty and purity of Truth and apposit to their present purpose and bring them forth only for illustration of Truths otherwise proven for so doth the Apostle here make use of such a similitude as he found in Scripture which though it be taken from things in themselves vile is exprest in the most honest tearms that can fitly set out the vilenesse of apostasie the evil whereof he had clearly proven before It is happened unto them according to the true proverb c. CHAP. III. BEcause the believing consideration of Christ's second coming is a special mean to make Christians thrive in grace and holinesse and to guard their hearts against temptations Therefore the Apostle having pressed growth in grace and holinesse in the first part of this Epistle Chap. 1. and guarded against the infection of error in the second part Chap. 2. He doth in this last Chapter wherein is the third part of the Epistle 1. defend and clear the doctrine of the last judgment and 2. doth shew what use Believers should make thereof In the first part of this Chapter the Apostle having put them in mind of his main scope in both the Epistles which was to keep the substance of the Gospel fresh in their minds ver 1 2. giveth forewarning of the rise of profane mockers of Christ's second coming who that they might serve their lusts with the more quietnesse would plead for an eternity of this present world because they had never observed any appearance of such a change as was foretold to be at that day ver 3 4. Which blasphemous opinion together with their seeming reason for it the Apostle confuteth by several reasons drawn from the works of Creation and Providence which prove there will be such a day as will be very terrible to profane mockers of it ver 5 6 7. and holdeth forth to the Godly satisfying reasons of the delay of that day to wit that it is very small being compared with eternity ver 8. that the delay is mainly for the gathering of the Elect ver 9. which being done that day will come suddenly and with much terror ver 10. In the second part of the Chapter the Apostle maketh use of his former Doctrine concerning Christ's second coming for the up-stirring of the Lord's People to the study of holinesse ver 11. to wait and pray for that day ver 12. when they had ground to look for so excellent an estate ver 13. as might provoke them to much diligence in making ready for it ver 14. to esteem the delay thereof to be granted for the furtherance of their salvation in which strain Paul had insisted much in his Epistles ver 15 16. And upon the consideration of all to labour for stedfastnesse and progresse in grace and in the knowledge of Christ who is worthy of eternal praise ver 17 18. Vers 1. This second Epistle Beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy Prophets and of the Commandment of us the Apostles of the Lord and Saviour THe Apostle doth here present to them his chief scope intended by him in both the Epistles which was the wakening and rousing of these sincere-hearted Christians to whom he writeth to an actual consideration and constant practice of known Truths that had been delivered to them by the Prophets himself and other Apostles of Jesus Christ Hence Learn 1. The Ministers of Christ ought not only to intend as their scope some particular advantage to the souls of the Lord's People by all the Messages they carry to them But also in their delivery of them frequently to make clear to the People what their main intent is that so themselves may be engaged to direct all they deliver toward that scope the People may have it the better fixed in their minds and all that they hear relating to that scope may be the better understood and have the greater weight otherwise the greatest variety of Truth and most taking expressions can have but a slender and soon evanishing impression upon that hearer who cannot be able to condescend upon the principal scope of the speaker for here the Apostle hath proposed their up-stirring as his scope and by his frequent mentioning of it in the first Chapter and this also did ty himself to speak to it and made his hearers able to judge how all he delivered did make for it This second Epistle Beloved I now write unto you in both which I stir up your pure minds 2. A Minister's main scope ought not to be the acquiting of himself before men in his duty so as he may be free of censure neither only the clear information of the minds of the Lord's People in the Truth neither yet the bringing forth of some new things which they that live under the Gospel have not formerly heard But more principally he must study the quickning and wakening of the affections of the Lord's People to a delight in and resolution to walk in the practice of Truths they have formerly known and remembred for it is here the Apostle's scope to stir them up a word frequently used in the New Testament of raising the dead and wakening those that are asleep by putting them in remembrance which signifieth to represent of new to the mind and memory truths formerly known and remembred 3. A Minister that would prevail with the Lord's People ought both to keep love to them that his pains may flow therefrom and in his dealing with them to expresse his love and high esteem of any measure of sincerity he hath discerned in them Therefore doth the Apostle stile these whom he intends to stir up Beloved and doth acknowledge that they had sincere and pure minds 4. Even those who for sincerity of heart and honesty of their aims and intentions may a bide the trial of Gospel-light have great need of many messages to the same purpose and of much up-stirring to the right use-making of them there being in them that have the clearest understanding much darknesse and many mistakes concerning the Truths of God and in the sincerest Believer whose heart is most lively and forward
in duties a great remnant of hypocrisie deadnesse and unwillingnesse to the practice of many known duties for the Apostle findeth it necessary to write two Epistles for the up-stirring of pure minds or as the word in the Original signifieth minds so sincere that they may be judged by the Sun 5. The Word of the Lord hath most weight with People when not only they that carry it to them are holy and so esteemed by the People but the minds of the hearers are carried above the Messengers to Jesus Christ and their hearts in hearing or reading are filled with some sense of His Soveraignity who doth imploy those Messengers and of His usefulnesse for them in all His Offices Therefore that the Word which the Apostle here exhorteth them to study may have the more weight he leadeth them not only to look upon the Messengers that carried it as holy men but to consider the soveraignity excellency and usefulnesse of Christ in His Offices to which He is anointed Be mindfull of the Words which were spoken by the holy Prophets and of the Commandments of us the Apostles of the Lord and Saviour Jesus Christ 6. The way to keep life in the affections of the Lord's People is to have their wit and memory actually exercised about the Truths of God both the Prophesies and Promises of good to the Church and People of God and to presse the Precepts enjoyning their duty for that the Apostle may gain his principal scope to wit the rousing up of their affections he maketh this his speech subordinate thereto That they might be mindful of the Words that were spoken before by the holy Prophets and of the Commandments of the Apostles of the Lord and Saviour Jesus Christ 7. Although the Lord hath letten forth His mind to His Church by little and little in several Ages of the World and by several Messengers Heb. 1.1 Yet is there such a compleat harmony among all the parts of His Mind that all serve for one and the same principal scope the up-stirring of the Lord's People to a hearty receiving and use-making of Christ and His Truth for unto this scope the Apostle here affirmeth that the whole Doctrine both of the Prophets and Apostles did harmoniously tend Vers 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts 4. And saying Where is the promise of His coming For since the fathers fell asleep all things continue as they were from the beginning of the Creation That the Apostle may attain his fore-mentioned scope he doth forewarn of the rise of profane mockers toward the end of time who that they might sin the more securely should question the second coming of Christ and plead for an eternity of this present World pretending this reason for it That since the whole frame of Nature had kept one constant tenour and course since the death of Adam Seth Enos and the rest of the first fathers it was not to them credible that ever there should be such a change as was foretold to be at the day of judgment Doct. 1. Variety of very fierce and discouraging opposition in the way of Christ and that from several sorts of enemies is the lot wherewith the Church and People of Christ may resolve to be exercised for the Apostle having forewarned of and guarded against open persecutors in the former Epistle subtil and fair pretending Hereticks in the former Chapter he doth here forewarn ofâ— and guard against a third sort to wit profane scoffers of Christ's second coming 2. The consideration of the hazard that the best are in of being drawn aside some one way or other from the Truth and Way of Christ by such variety of opposition as they ordinarily meet with ought both to stir up Ministers carefully to warn and guard People against the same and People to the use-making of their pains for after the Apostle had guarded against open persecutors and cunning deceivers he doth here bring in the forewarning of the third sort of enemies scoffers which may be taken both for a reason of his pains in writing two Epistles as also for a reason why they should be stirred up by what he had written Knowing this that besides furious persecutors and subtil deceivers they should also be exercised with profane scoffers They who have not been terrified by the first sort nor deceived by the second are in hazard to be discouraged by the third 3. The certainty and necessity of being exercised with variety of opposition in the Way of Christ is one of the principles of Christianity which ought to be held in the first place by all that resolve to adhere to any other saving Truth they who do not first know this and notwithstanding thereof resolve upon adherance to the Truth in Christ's strength will readily when they meet with such a lot be surprised therewith and either forsake the Truth or faint in their adherance to it Therefore the Apostle would have them knowing this first that after several other sorts of enemies there were also to come in the last dayes scoffers 4. There are no such pure or peaceable times to be expected by the Church and People of God within time wherein the fore-mentioned lot is not to be expected they who dream of the best times to the Church on Earth look for them toward the end of time and yet the Spirit of God here forwarneth that beside the rage of persecutors and prevailing of hereticks there shall come in the last dayes scoffers 5. It is a clear evidence that men are slaves to their lusts when they do strongly desire an eternall enjoyment of this present world and labour to banish out of their own hearts the thoughts of a day of judgment Yea their so doing is also the cause why they give up themselves to the service of their lusts the believing consideration of the terror of that day to the wicked being a special help to mortification and of the sweetnesse thereof to the Godly a special encouragement in the battel against corruption for their scoffing at the promise of Christ's second coming may be looked upon here both as the evidence and cause of their walking after their ungodly lusts 6. When men are left of God to vile opinions for not receiving the Truth in love they are then oftentimes plagued further not only with devilish wit to find out seeming reasons for the defence of them very plausible to themselves and others like themselves but also to take manifest falshoods for undeniable grounds of their errors for these mockers here lay all the weight of their blasphemous opinion upon this seeming reason That since the fathers fell asleep all things continue as they were c. which appeareth from the Apostle's contrary instance ver 6. to be a manifest falshood 7. Although it be a sweet mercy much to be acknowledged by the Lord's People that things in nature do ordinarily keep one constant
course and that they are not terrified with the frequent change thereof but may be thereby confirmed in the faith of the Lords constancy and faithfulnesse as David was Psal 119.90 91. Yet men that are in love with their lusts do make a wofull use of the consideration thereof hardening themselves in their conceit that there shall never be a change that so they may sin the more securely for thus did these scoffers abuse this mercy taking occasion there-from to question the promise of Christ's second coming and to walk the more boldly after their ungodly lusts since all things continue as they were from the beginning of the Creation Vers 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the Water and in the Water 6. Whereby the World that then was being overflowed with Water perished 7. But the Heavens and the Earth which are now by the same Word are kept in store reserved unto Fire against the day of judgment and perdition of ungodly men Because these mockers did pretend reason for their blasphemous opinion the Apostle taketh pains to confute it by several reasons such as they did not love to understand The first taken from the work of Creation is That the whole fabrick of the Heavens was set up by a Word of God's The second taken from an ordinary and daily work of Providence is That the Earth being the lowest and heaviest of the Elements is by His Word kept from being overflowed by the Waters that go about it and cover it in many places ver 5. The third taken from an extraordinary work of Providence is That by a Word of His letting out the Waters to their natural course the whole Earth was once overflowed in the time of the floud ver 6. The conclusion drawn from these three is That His Word is a sufficient ground for us to believe that He shall come again to judgment and that this whole frame of Nature is keeping to the fore as fewel to burn up all the ungodly especially profane mockers of that day ver 7. Hence Learn 1. When vile blasphemies are not only boldly vented but maintained with some shew of reason to make them taking with people they ought then to be solidly confuted and born down with strength of reason grounded upon the Scripture Though otherwise when they are only simply or rashly asserted and are not taking with hearers it is sufficient to reject them with detestation and expressions of our abhorrency of them for because this blasphemy had a seeming reason to back it with the Apostle taketh pains to confute it by many solid reasons drawn from the Scriptures 2. They that are in love with their lusts and errors they love also to be ignorant of these Truths the knowledge whereof might disquiet them in following their lusts and maintaining their errors Yea they would willingly be ignorant of what they do know that so they might sin the more securely for these men here whom the faith of a day of judgment could not but terrifie are discovered to be willingly ignorant of these things that might have helped them to believe it 3. As the whole frame of Nature had its being and hath its subsistance by the Word of God So the believing consideration of this is sufficient to make the most unlikely thing that God hath promised to be credible to us They who look right upon what God hath already done by a Word will never think any thing He hath promised or foretold impossible for the Apostle giveth this as a sufficient confutation of their blasphemous mockery at the promised appearance of Christ That since by the Word of the Lord the Heavens were of old and the Earth standing out of the Water and in the Water it is not incredible that all shall be taken down with as little difficulty as it was at first set up and hath hitherto been upheld which is the force of the Apostle's reasoning here 4. It is a standing miracle of Nature that the Earth is not overflowed by the Water while one part of it is covered therewith and another not whereof though some probable natural reasons may be given Yet all will not satisfie till we look to God's Decree of Providence and His executing thereof by His Word by which the Earth is standing out of the Water and in the Water 5. However error when it is looked upon alone as the cunning craftinesse of men usually representeth it may seem to have a kind of likelihood and probability Yet when it is compared with the clear light of the Truth shining upon it it doth manifestly appear to be a lying deceit for that plausible assertion All things continue as they were from the beginning ver 4. wherewith these scoffers laboured to weaken the faith of a day of judgment is clearly discovered to be a manifest lie by this contrary instance ver 6. The World that then to wit before the floud was being overflowed with Water perished 6. Particular judgments upon some wicked men while others are spared do prove that there shall be a general judgment for seing some are justly punished here and others deserving no lesse are spared He who is immutably and impartially just must have a day for judging these afterward who are spared in time Therefore doth the Apostle bring in the instance of the floud upon the ungodly World not only as a contradiction to their assertion ver 4. but as a proof against them of a day of judgment The World being overflowed with Water perished 7. The day of Christ's second coming will be a most dreadfull and terrible day to all ungodly men who banish the thoughts of it and desire eternally to possesse this present World and the pleasures thereof when they shall see all those creatures which they have abused to serve them in their serving of their lusts burning fewel to kindle as it were that flame which shall burn them up for ever and ever and shall not be so happy as to be destroyed with the rest of the creatures but shall then enter into their never-ending torment for the Heavens and the Earth which are now are kept in store reserved unto Fire against the day of judgment and perdition of ungodly men Vers 8. But Beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day The Apostle having by strength of reason drawn from Scripture overthrown the opinion of these mockers of Christ's second coming He doth in this and the two following Verses hold forth three reasons which may satisfie the Godly concerning the delay thereof The first which is in this Verse is That the delay ought not to be judged of according to our sense or apprehension but according to the duration of God with whom that space of time which seemeth very long to us is but as one day and
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
inexcusable who except they will exclude themselves are not excluded by such large expressions of the grace of God as are here He is not willing that any should perish but that all should come to repentance 6. All those whom the Lord mindeth to save in an ordinary way are first brought by Him to a sensible sight of sin and deserved wrath and to such apprehensions of mercy in God for them through Jesus Christ as maketh them turn in to Him grieving for and forsaking their sins and giving up themselves to His service for those whom He willeth not to perish He willeth and maketh to come to repentance Vers 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat and the Earth also and the works that are therein shall he burnt up The third thing whereby the Apostle laboureth to satisfie the Godly anent the delay of the day of judgment is That that day will be very unexpected and terrible to secure sinners as the coming of a thief in the night useth to be to a sleeping family and that there will be then a great change and dissolution of the whole frame of Nature and of all things wherein most men place their happinesse the inference from which not being exprest but to be collected from the Apostle's scope is That it is the wisdom of the Lord's People rather to prepare for that day than to complain of the delay or to be anxious concerning it Doct. 1. Similitudes made use of in Scripture do not justifie the actions of men whence these similitudes are taken only they do much commend to us the Lord's condescendency and desire to have us taking up His mind while He dimitteth Himself for our capacity to compare His most just and holy actions to these actions among men which are most abominable and hatefull to Him Therefore is the suddenty and terror of Christ's second coming set forth here by the coming of a thief in the night which practice though it be in it self sinfull and condemned by the Lord Yet it is made use of by Him because the terror and suddennesse of it is so well known to men that they may by it the better conceive the manner of Christ's second coming But the day of the Lord will come as a chief in the night 2. Christ's coming at the last day will be a great surprisal to the most part of the children of men who will not be wakened out of their security by the Word to make preparation for it As for these fore-going signs of that day which the Scripture speaketh of such as the destruction of Antichrist the conversion of the Jews and that great alteration of the whole course of Nature some of them may be done in so little time and so immediatly before that day and others of them so little taken notice of or believed as signs of that day that notwithstanding of them all the most part shall be surprized with it as with the coming of a thief in the night 3. That day of judgment will be a most terrible day to all who do not expect and prepare for it There will be a strange sight and a dreadfull noise when this great Workmanship being on fire shall all rush down and all the delights of wicked men shall be burnt up before their eyes The Lord thereby testifying His displeasure against mens placing their happinesse in these things and their defiling of them by making them subservient to their lusts mean time signifying His purpose to give a more cleanly and glorious Mansion to His own to dwell in In that day the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up As for questions which may be stated here it is much more safe for us to give time and pains that we may be found of Him in peace at that day than to be taken up in enquiring and determining whether the visible Heavens and the Earth and the rest of the creatures of that kind shall then be totally and for ever annihilated or whether there shall be a new edition of them all or of some of them only to be lasting monuments of the power and glory of the Maker and so ravishing objects of the Saints delight who may through that new world follow the Lamb where-ever He goeth Vers 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse In this second part of the Chapter are contained the several uses which the Apostle draweth from his former Doctrine concerning the last judgment and they are especially six The first which is in this Verse is That the consideration of that day should make all the Lord's People very inquisitive how they may be more and more forth-coming for His honour in the discharge of all the duties of holinesse especially those whereby He may be glorified in their conversation Hence Learn 1. The Ministers of Christ ought not to satisfie themselves to draw the Lord's People to a naked contemplation of the Truth which Hypocrites yea Devils may attain unto Jam. 2.19 But they ought to draw every Truth they propound to them to some practical use for the promoting of holinesse in the hearts and lives of their hearers without which peoples condemnation will be greater than if they had not heard or known these Truths 2 Pet. 2.21 Therefore the Apostle doth not think it enough to have defended by reason the second coming of Christ and to tell them of strange events to fall forth at that day But doth here and to the end of the Chapter apply all to them for their use Seeing then that all these things shall be dissolved what manner of persons ought ye to be c 2. The whole creation is now in a manner imprisoned and in bondage while they are abused contrary to their inclination to the service of mens lusts and dishonour of their Maker from which slavery they shall be loosed at Christs coming Rom. 8.21 for the word in the original here is used to signify the loosing of a captive or prisoner out of his bonds Act. 22.30 These things shall be dissolved 3. The consideration of this dissolution of the creatures should make these of the Lord's People that are furthest promoted in holinesse very inquisitive after and still aspiring toward a further degree of holinesse than what they have formerly attained knowing that the greater degree of holinesse they attain unto the more comfort shall they have now and the more glory when Christ cometh for the Apostle putteth this question to his own heart and the hearts of all the Lord's People What manner of persons ought ye to be c 4. That holinesse which should be aimed at by
the Lord's People and which will be comfortable to them and approven of God now and hereafter must be manifested in all the parts of their conversation both in their outward carriage and secret practice in their common affairs and religious performances in duties of Gods immediate Worship and in duties relating to their neighbour as is imported in this What manner of persons ought ye to be in all holy conversation and godlinesse 5. In the discharge of all the duties of holinesse Christians ought to look much to the qualification of their persons that they be reconciled with God through Christ and daily renewing the friendship by the exercise of godly sorrow for sin and a living faith in the Mediator and by keeping their hearts in frame for the particular duties of holinesse they are called to for the Apostle doth not put the question how holy ought our conversation to be but what manner of persons ought ye to be in all holy conversation and godlinesse 6. If the holiest on earth would put their conscience to speak to them after serious consideration of the terror and glory of the second coming of Christ they would be much unsatisfied with their present measure of holiness and would have their desires quickned and their endeavours strengthened after a further measure thereof as is imported in this question of the Apostles put to his own and others conscience What manner of persons ought ye to be in all holy conversation and godlinesse including himself ver 13. Vers 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat The second use of the former doctrine is That the consideration of so dreadfull and glorious a day should make all the Lord's People live in the constant expectation thereof by their prayers and pains furthering these works which must be done before it come which use together with the former the Apostle beareth-in by a new representation of the glory and terror of that day Hence Learn 1. To live in the constant expectation of Christ's glorious appearance is both the duty of all the lovers of Him and a special mean to make them grow in holinesse Therefore is this expectation prest here by a word of the present time importing that it is both a perpetual duty in it self and a special mean of attaining to what is prest before What manner of persons ought ye to be c. looking for the coming of the day of God 2. Although the time of Christ's second coming be so fixed in the decree of God as that it cannot be altered Act. 17.31 Yet ought the Lords People to be no lesse earnest in â—astning their own preparation for it and by their prayers and other means competent to them in their stations furthering these great works to be done before than if that day could be hastned by them for the word in the Original signifieth not only our hastning toward that day but also our hastning of it See Isa 16.5 Looking for and hasting the coming of the day of God 3. It is safe for the Lord's Ministers frequently to represent to His People those Truths that are much contradicted by enemies of Truth that are but little considered by His People and which have greatest influence upon their practice to restrain them from sin and provoke them to duty for such is this Truth concerning the terror and majesty of the last day which the Apostle having spoken of before repeareth here again Wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Vers 13. Neverthelesse we according to His promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is the third use of the former doctrine and it is for the consolation of Believers against all their pains and sufferings in Christ's service and especially against the losse that they may apprehend to be in the fore-mentioned dissolution of all things They have a more excellent state to look for a new World when the old is destroyed where only righteousnesse shall have its constant abode This promise of the new Heavens and the new Earth was first given out to the Church by Isa 65.17 and 66.22 and had some accomplishment as these places make clear at the return from Babylon which was a new World to the ruined and exiled State and Church of the Jews It is also made use-of by the Apostle Paul as having spiritual mercies in it such as conversion regeneration and the like which is as a new World to sinners for he marketh it to have accomplishment this way 2 Cor. 5.17 And yet this Apostle here leadeth Believers to expect more out of that same promise not any worldly or temporal felicity as Millenaries dream because it is a state promised after the day of judgment as fully satisfactory to Believers where no sin but only righteousnesse shall have its constant mansion which cannot agree to any earthly happinesse but must be understood of everlasting blessednesse set forth under these borrowed expressions Doct. 1. One and the same promise may contain several sorts of mercies both temporal and spiritual to be leâ—â—en-out at several times to the Lords People and yet may have its full accomplishment only in Heaven for such is this promise of new Heavens and a new Earth out of which Isaiah hath drawn temporal deliverance Paul spiritual mercies and Peter here everlasting blessednesse Many promises in Scripture are of the same nature e. g. That promise Isa 25.8 The Lord God will wipe away tears from off all faces was in part accomplished when the mourning Church came rejoycing home from their exile in Babylon as is clear Psal 126. That same promise hath also been often made good in the Lord 's comforting of particular persons humbly mourning for their sins as appeareth by Psal 116.8 And yet that promise is to have its full accomplishment in Heaven as is clear by Rev. 21.4 The consideration whereof may serve to direct us to a right use-making of many promises 2. The state of Believers in the other life will be wholly new their bodies will be new like Christs glorious Body Philip. 3.21 their spirits also new 1 Joh. 3.2 their duration new a constant presentnesse of enjoying the Lord 1 Thess 4.17 Their exercises shall be new to sing new songs to the Lamb Rev. 5.9 and to follow Him where-ever He goeth Rev. 14 4â— Their cloathing shall be new glory and immortality 1 Cor. 15.53 New food and refreshment to eat of the Tree of life and drink of the Water of life Rev. 22.1 2. and a new light and sun to shine upon them the glory of God and of the Lamb being the light of that new World Rev. 21.23 All which are but borrowed expressions to set forth the glory of that Estate which cannot be fully set forth for even the Apostle not having
time nor ability to reckon out all the particulars of that new and blessed Estate setteth it out by a new World which comprehendeth many new things in it We look for new Heavens and a new Earth 3. In that new World there shall neither be sin nor temptation to sin there shall be no wrong nor oppression nor affliction which are the consequences of sin there shall neither be any change nor any possibility or fear of change for righteousnesse which often falleth in the straits now and cannot get enterance but is banished out of the most parts of this World Isa 59.14 shall have a constant mansion there as the word here signifieth Where righteousnesse dwelleth 4. They that would have a well-grounded confidence of attaining to this better World must take hold of it in the promises thereof in Scripture which ordinarily contain both the qualification and duty of the person that may expect it as is clear by comparing 2 Cor. 5.17 Joh. 3.16 1 Joh. 3.3 with this present Text We according to His promise look for new Heavens and a new Earth 5. They who have laid sure hold upon eternal life by faith in the promises thereof will not be shaken out of their confident expectation of it either by profane mens scoffing at the ground of their confidence or by the sight of never so strange events falling forth before they possesse what they believe for the Apostle having foretold Believers that they should hear much bold mockery of the last judgment and a better life than this and that they should see all this World on fire before they did possesse that better expresseth here what should be their hope and language notwithstanding of both Neverthelesse we according to His promise look for new Heavens and a new Earth Vers 14. Wherefore Beloved seeing that ye look for such things be diligent that ye may be found of Him in peace without spot and blamelesse From the consideration of that comfortable state that Believers have to look for beyond time the Apostle exhorteth them to serious and constant diligence in making use of the Bloud and Spirit of Christ for the doing away of their sinful spots as the only way wherein they may expect true peace when Christ cometh which is in substance the same with the first use of his former doctrine ver 11. Hence Learn 1. The lively hope and expectation of everlasting blessednesse should be so far from making them that have it negligent and remisse in holy duties that it should be a special motive and engagement to the same that so they may honour Him who hath made sure for them that heavenly inheritance after time and alloweth them the comfortable expectation of it in time for this exhortation to Believers is inferred upon their confidence Wherefore Beloved seeing ye look for such things be diligent c. 2. They who have an approven and well-grounded confidence of Heaven are so subject to lazinesse in their duty and thereby in hazard to lose or weaken their assurance which is only maintained in the way of diligence 2 Pet. 1.10 11. that they have much need to be frequently roused up by the word of exhortation to diligence in their duty for it is those whose confidence of Heaven the Apostle questioneth not but supposeth to be well-grounded whom he doth here as often before exhort to give diligence 3. It is not unlawful for the Lord's People to look upon the excellency of the reward which free-grace hath prepared for them and thereby to provoke their own hearts to diligence in their duty Though the reward be neither the main nor the only motive of a Christian to his duty Yet it is one that may warrantably be made use of as here the Apostle doth Wherefore Beloved seeing ye look for such things to wit the new Heavens and the new Earth spoken of in the former verse be diligent 4. The main thing whereabout Christians diligence ought to be exercised is The washing away of the spots of their by past guiltinesse by the frequent application of the Bloud of Christ and the changing of their polluted natures whereby they are inclined to defile themselves further by the vertue of the Spirit of Christ both which may be comprehended in this without spot and blameless which is here holden forth as the object of Christians constant and serious diligence 5. Although there be now many spots and much to blame in the best who may so long as they are in time cry Uunclean unclean Yet these who get grace to be seriously diligent as the word here signifieth in imploying of Christ for pardon of by-past guiltinesse and for strength in the battel against sin for time to come shall be found by Him when He cometh without spot and blameless 6. Much sweet peace and quietness when Christ cometh whether at death or judgment will be found in the spirits of those who make it their serious work in time to have their daily guiltinesse washen away by the application of the Bloud of Jesus and their filthy natures changed by the power of His Spirit and on the contrary much fearful unquietnesse and bitter anxiety will be at that time in their hearts who carry their unpardoned guilt and unrenewed nature to their end with them without any serious diligence for removal of either for the words in the Original are That ye being without spot and blamelesse may be found by Him in peace importing that these and none but these will have peace when He cometh 7. The thoughts of that peace which diligent Believers will have at Christ's coming and of that unquietnesse which will be then in the hearts of others ought to provoke all that love their own peace to much diligence in making use of Christ for pardon of sin and victory over it for the Apostle maketh this an alluring motive to diligence that such and none else shall be found in peace without spot and blamelesse Vers 15. And account that the long-suffering of our Lord is salvation even as our beloved brother Paul also according to the wisdom given unto him hath written unto you The fourth use of the former doctrine both anent the delay of Christ's second coming and the manner thereof is For upstirring of the Lord's People seriously to ponder what work the Lord is about while His second coming seemeth to be delayed to wit the working and promoting of saving grace in His own and fitting of them for that eternal salvation which He is to bring with Him for which work time and pains are necessary and this use the Apostle beareth-in upon them as a thing that had been much prest from the same ground upon these same Hebrews by the Apostle Paul of whom he speaketh with much love and respect as a man dear to him and faithfull according to his talent Hence Learn 1. The way to quiet our hearts under the delay of the performance of promises is to have them much exercised with
oftentimes a burden to their corrupt nature Jer. 23.33 Yet must not the Lord's Ministers weary to repeat and inculcate one and the same Truth to them not knowing when life and power from God may accompany that Truth to their heart which hath been often told them before and as often slighted by them See Philip. 3.1 for this Apostle presses the same Truth upon the Hebrews which he knew Paul had prest before upon them and upon all others in all his Epistles which were all intended for the common good of the whole Church in all ages As also in all his Epistles speaking in them of these things 2. It hath pleased the Lord so to expresse some parts of His Mind in His Word that the sharpest-sighted will not at the first nor easily take up the meaning thereof that all that study the Scriptures may be made humble in the sense of their own blindness earnest in imploying Christ for His Spirit and may be quickned to pains in meditation comparing one Scripture with another and the use of other commanded means that after the use of all any insight they get in places formerly dark to them may be the more esteemed of for there is in Paul's Epistles some things hard to be understood 3. Although no man without special illumination from God can savingly take up any Truth revealed in Scripture 1 Cor. 2.14 Yet iâ— there much of the Lord's mind revealed therein in it self plain and easie to be understood by them who humbly depend upon Christ's teaching in the use of His own means So that the simplest who desire to know as much as may save and comfort their souls ought not to be hindred or discouraged in the study of the Scriptures In which the Apostle saith only there are some things hard to be understood importing that there are therein many things plain and such as may be easily understood 4. Those Truths which are most darkly propounded in Scripture are not impossible to be understood if men would seriously exercise their wit about them and humbly imploy Christ for understanding as the Saints have done Psal 119.33 34 97. for the Apostle saith only there are some things hard importing not only that there are many things plain but also that there is nothing impossible to be understood 5 Although humane learning being sanctified in the use thereof may prove a blessed mean of fitting men for the service of God Dan. 1.17 Act. 7.22 and 22.3 Yet it is not so much the want thereof nor yet any obscurity that is in the Scriptures which causeth men dangerously to mistake and wrest the Word of God as that men will not become humble Disciples of Christ renouncing their own wit and giving themselves up to Christ's teaching for the word here in the Original Unlearned is not that which is made use of in Scripture Act. 4.13 to signifie the want of humane litterature but it is a word that signifies to be undiscipled or not taught by Jesus Christ in which sense they that are unlearned do wrest the Scriptures 6. Another special cause of wresting and mistaking these things in Scripture which are hard to be understood is That men labour not to fix themselves in the knowledge love and practice of Truths that are plain but have their hearts distracted with the cares and pleasures of this present world for it is they that are unstable in this sense that wrest the Scriptures 7. To wrest the Scriptures is to endeavour to force them to speak contrary to the intent of the Spirit that endited them in defence of vile errors or profane practices for there is a metaphor in the word which is translated wrest taken from those who by tortures labour to compel the innocent to speak against their mind 8. They that wrest one plate of Scripture will readily wrest many moe there being a connexion between one error and another as there is between one Truth and another for they that wrest Paul's Epistles they wrest also other Scriptures 9. The hazard of mens forcing a sense of their own upon the Scriptures contrary to the mind of the Spirit that endited them is no lesse than the everlasting destruction of them that do it for they that wrest the Scriptures do it to their own destruction Vers 17. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse The fifth use of the Apostle's former doctrine is an exhortation to constancy The sum whereof is That since they had been clearly forewarned of their spiritual dangers and informed concerning the remedies thereof they should be the more wary lest they be drawn away from that way of Truth and Holinesse wherein they had been through the Lord's grace in some good measure established Hence Learn 1. Clear forewarnings of spiritual dangers and informations concerning the remedies thereof do lay upon the Lord's People strong obligations to watchfulnesse it being a great aggravation of their guiltinesse if after these they be insnared for the Apostle maketh the fore-knowledge they had of these things by his former doctrine a special motive to watchfulnesse Wherefore Beloved seing ye know these things before beware 2. There is no error nor temptation so grosse that hath overtaken others whereof those that are dearly beloved of God and His Saints ought not to entertain so much fear as to make them very strict in watching lest they be ensnared with the same considering that there is a friend to these in their unmortified part Beloved beware lest ye also be led away with the error of the wicked 3. Although the Lord's People can neither totally nor finally fall away from Truth or Holinesse Joh. 17.11 12. Yet those who have been in some good measure established in the knowledge of the Truth and practice of holy duties may for a time and in a great measure fall from both as is imported in this warning Beware lest ye also being led away with the error of the wicked fall 4. The possibility of Believers falling for a time should provoke them to much circumspection and as the word here signifieth to keep very strict watch over themselves which exercise the Lord hath appointed to be a special mean of His Peoples preservation Beware lest ye also being let away with the error of the wicked fall 5. The Lord's People have a stedfastnesse proper to themselves which no hypocrite can attain unto whereby they do adhere to the Truth and Way of Christ not for the applause or example of others or any worldly advantage whatsoever but because their minds are enlightened to know and their hearts renewed to believe and love the Truth for its own worth and for his authority that revealeth it for the words in the Original are Beware lest ye fall from your own proper stedfastnesse Vers 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to Him be glory both now and for ever Amen The sixth and last use of the former doctrine is an exhortation to the study of a continual growth and progress in grace and knowledge and this the Apostle presseth as a special mean to attain to that which he prest in the former use to wit stedfastnesse and closeth with a song of praise to Jesus Christ Hence Learn 1. It is not enough for the Lord's People to maintain that measure of grace which they have already attained but they must labour to find the lively exercise and daily growth of every grace for the Apostle having exhorted to stedfastnesse in what they had already attained doth adde this But grow in grace 2. Growth in grace is a special preservative from apostasie there being no possibility to keep what we have attained except it be improven and be upon the growing hand Mat. 25.29 for this exhortation is added to the former as a special mean of attaining to stedfastness Grow in grace c. 3. They that would have grace to thrive in their hearts must labour for a daily increase of knowledge in their minds concerning Christs soveraignity His offices and the benefits we have by Him for as growth in grace is here prest as a special mean to stedfastness so growth in knowledge is prest as a special mean of attaining to growth in grace But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. It is the duty of all who have any right thoughts of Christ to break forth some way in His praise and to ascribe glory to Him who being the Soveraign Lord of Heaven and Earth is become the Saviour of sinners and hath cloathed Himself with Offices answerable to all their necessities as is imported in the names of Christ that are here for the Apostle that knew Him well to be such a one taketh up the song which all that know Him should follow and keep up in their hearts To Him be glory 5. Praise is a duty wherewith all our other duties should be closed both for the help we find in them and for the pardon we believe to obtain for our failings upon both which grounds the Apostle closeth his Epistle with praise To Him be glory 6. Praise is an exercise for the discharge whereof not only all our time but the long age or day of eternity as the word here signifieth is little enough To Him be glory both now and for ever Amen FINIS