sinfull motions in Christ yet He took that course which He knew would be most effectual to prevent them in his Followers whom He would have to follow his steps in this as a mean to keep them down When he was reviled he reviled not again c. but committed himself to Him that judgeth righteously Vers 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed The Apostle repeateth and enlargeth his fourth argument it being the sweetest and strongest of all the rest to presse patient suffering for well-doing to wit That since Christ hath born the weight of our sins by enduring the wrath due to us for them in his own Person upon the crosse how patiently should his Redeemed Ones bear light afflictions for his sake And withal he adds some further arguments to presse the same point taken from the sweet ends of Christ's death and the advantages Believers have thereby The ninth in number is That the very end of Christ's death being to purchase vertue for the slaying of sin in his own and for quickning them to the duties of holinesse it doth become all his Redeemed Ones to follow their duty without desire of revenge upon those who put them to suffer wrongfully The tenth is That seing the Redeemed by Christ have spiritual and eternal health and welfare by vertue of those wounds which he received from God and men for them therefore they ought not to take in evil part wounds and stripes from men for following their duty to him Hence Learn 1. Christ's suffering in the room of the Redeemed is a subject that they should not soon weary to think and speak of it being to them a ground of much patience and comfort under their sufferings to consider that God cannot now be avenging himself upon them for their sins who are fled to Christ nor taking satisfaction to his justice at their hands he having received it already from Christ Therefore the Apostle having held forth Christ's sufferings ver 21. as an argument to constancy in duty notwithstanding of persecution from men he loveth to come over the same argument here again Who his own self bare our sins c. 2. The sufferings of Christ were not only exemplary that we might have a copy how to carry our selves right under our sufferings but they were expiatory of our sins and satisfactory for them to the Fathers justice for after the Apostle had set forth Christ in the former words as casting us a copy of the right way of suffering lest any should think that to be his greatest design in suffering he addeth this Who his own self bare our sins in his own body 3. Jesus Christ our Mediatour who was altogether free of any guiltiness inherent in himself as was cleared from vers 22. had all the sins of the Elect upon him by imputation and was handled by divine justice as if he had been guilty of them all as is imported in this expression He bare our sins which frequently in Scripture signifies to bear the punishment of sin See Lev. 20.17 20. Ezek. 23.49 4. As sin is to a waking conscience one of the heaviest burdens that ever was felt Psal 38.4 So Jesus Christ hath by his satisfaction upon the crosse lifted up as the word here signifieth that weight from off the conscience of those who feel as much of it as chases them to him for ease so as it shall never presse any such down to hell or to despair for the Apostle speaketh of his own sins and the sins of other penitent and believing sinners as a weight that none but Christ was able to lift and which he hath lifted up and born Who his own self bare our sins 5. That the second Person of the blessed Trinity might be fit to bear our sins he behoved to be incarnate and to take on a true body not borrowed or assumed for a time but a body of his own which with his soul being personally united to his Godhead he will keep for ever and ever that his conversing in Heaven with his Creatures that have bodies may be the more sweet for he bare our sins in his own body 6. Although the principal part of Christ's sufferings for us was in his soul Isa 53.10 Mat. 26.38 Yet he is said to bear our sins in his body not only because that is an ordinary designation of the whole Person consisting of soul and body but because it is most wonderful that ever the Son of God should have assumed so frothy a being as a body of flesh because his bodily sufferings did visibly represent his love to sinners and the desert of sin and because his soul suffered only while it was in his body before his death therefore the Apostle saith He bare our sins in his body 7. Our Mediatour behoved to be put to a painfull lingering and shamefull death because he was in the room of many who deserve such kind of deaths even by humane Laws that he might the better illustrate the terror of God against sin and might take the sting out of such kind of deaths to any of his own who should endure the like for his sake for these causes he bare our sins in his own body on the tree to wit of the crosse 8. That which doth most heighten our esteem of Christ's love in giving himself to die for us and most strongly oblige us not to spare our persons for him is the consideration of the excellency of his Person and of our unworthinesse for whom he suffered both which the Apostle leads Believers unto here while he doth so often mention him and us Who his own self bare our sins in his own body on the tree that we c. 9. Till the merit of Christ's death be applied by Faith to the hearts of sinners they are alive to sin being active and delighting in the commission thereof they are dead to righteousnesse being no lesse impotent for any spiritual act or holy performance than dead men are for the actions of the living as is supponed in this That Christ's death was for these ends that we being dead to sin might live to righteousnesse 10. Christ's intention in dying for sinners which he doth in some measure gain in all his Redeemed Ones in this life and will fully attain in the other was That the love of sin in their hearts might by the vertue purchased with his bloud be so weakened that they might have no more pleasure in the commission of it than dead men have in the delights of the living and that their hearts might be quickened with spiritual life for holy performances and they might live eternally praising their Redeemer for that righteousnesse of his bestowed upon them whereby they are justified sanctified and saved for these two are here made the great ends of Christ's death that we being dead to wit being made
intention in dying that He might lead us by the hand as the word here signifieth and give us ready accesse to a reconciled God He hath suffered for sins the Just for the unjust that He might bring us unto God 6. No lesser degree of suffering could be accepted from our Cautioner than the suffering of death there being no other way except all had eternally died to illustrate the exact justice and righteousnesse of God in punishing sin Rom. 3.24 25. and his faithfulnesse in executing that just threatning Gen. 2.17 to take away the sting out of the first death to His own 1 Cor. 15.55 and keep them from tasting of the second Joh. 8.51 for which cause the Apostle here affirms of our Mediator That He suffered being put to death 7 Although Christ did truly humble Himself even in respect of His Deity by assuming frail flesh in a personal union therewith Joh. 1.14 and obscuring the glory thereof for a time with the vail of flesh Philip. 2.6 7. Yet the Godhead being altogether impassible His sufferings were properly in His humanity to wit both in His soul which suffered the unspeakable wrath of God Joh. 12.17 Mat. 26.38 and in His body which suffered all sorts of torments whereof it was capable Luke 22.44 both which parts of humane nature are here comprehended in one because His soul suffered only while it was dwelling in flesh before His death being put to death in the flesh 8. Our Cautioner having paid our debt could not be holden in the prison of death but by the power of His own Spirit or Godhead which are essentially one was quickened in His humanity by the union of His soul to His body and raised up as an evidence that He was discharged of our debt and we in Him Rom. 4.25 as a pledge that we shall be quickened by the vertue of His Resurrection to newnesse of life Rom. 6.4 c. and after death raised to possess glory with Him 1 Cor. 15.20 for He was put to death in the flesh but quickened by the Spirit 9. All the considerations of our suffering Mediatour whereof the Apostle doth here mention several are strong inducements to His Redeemed People to suffer for Him when He calls them to that honour for so may every particular here mentioned be applied that since the Son of God being so innocent and just did suffer and by suffering did so compleatly satisfie Justice for so mis-deserving wretches and did suffer to the very death for so sweet an end to bring sinners to God and had so glorious in outgate It becometh all His Redeemed Ones to adventure chearfully upon suffering for Him to which every expression hâ—â—e may be applied as a motive For even Christ hath suffered for sin the just for the unjust that he might bring us to God being put to death in the flesh but quickened through the Spirit Vers 19. By which also He went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Here is the seventh argument pressing upon Christians constant obedience to the Gospel notwithstanding of hardest sufferings The sum whereof is That since there are many souls of men and women to whom Christ did once by his Spirit in the Ministery of Noah and others of his Servants make plain the way to life and salvation who are now imprisoned in Hell for evermore because of their slighting so much patience and pains as the Lord did exercise toward them especially during the time of Noah's preparing the Ark wherein a few only escaped destruction by the flood Therefore it doth concern those who have the Gospel more clearly preached to them to give obedience thereunto whatever they may suffer for it within time Hence Learn 1. The second Person of the blessed Trinity hath been exercising his Mediatory Office long before his incarnation and by his Spirit the third Person speaking through his Servants hath been publickly inviting sinners to repentance and faith in himself for this preaching to the old world here spoken of must be the same in substance with that which is more clearly held forth now under the Gospel it being Jesus Christ the same yesterday and to day and for ever Heb. 13.8 who did then preach by his Spirit who speaks his mind only Job 10.13 14. By which he went and preached 2. When the mind of Christ is plainly held forth by the Ministery of his Servants then Christ himself comes to them to bestow himself and fellowship with him by his Spirit upon them that receive his Word and to deal with others in wrath as if they had rejected him immediatly and in his own Person dealing with them for though Christ did not preach in Person to the old world but only in the Ministery of Noah and others of his Servants Yet of Him it is here said that by his Spirit He went and preached 3. It pleaseth the Lord to invite to repentance and make offers of his grace unto many who will never obey his counsel nor imbrace his offers that he may make his grace more manifest while he doth more effectually prevail with his own that are among them Act. 18.10 and may take away all excuse from them that wilfully disobey his counsels and reject his offers Joh. 15.22 for there are spirits or souls who once had Christ preached to them that are now in prison 4. The souls of men and women do not 〈◊〉 to nothing nor die as their bodies but so soon as they are separated from the body must either go immediately to the place of blessednesse Luke 23.43 or else to this place of their everlasting imprisonment for though it could not be told where their bodies were that drowned in the â—â—ood Yet their souls are to the fore and 〈◊〉 spirits in prison 5. Hell is a place of safe custody 〈◊〉 â—â—ame of it here imports where there is no 〈…〉 Devils and damned souls to torment one another out of which there is no possibility of escaping for by this prison can be meant nothing else but Hell which elswhere in Scripture hath this same name Rev. 20.7 it being the place where only the spirits of them who were disobedient to the Lord are now in prison 6. Of all the sins that men and women commit who have the way of salvation truly preached to them this is of the highest nature and the chief cause of their damnation that they will not be perswaded to accept the offers of God's grace and mercy in Christ will not obey the sweet directions of his Word will not follow the motions and strivings of his Spirit with them thereby in which course whosoever do continue they look like those that are appointed for the prison of Hell for it is clear by comparing this Text with Gen. 6.3 that these here spoken of had
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
so in a spiritual sense by the vertue of Christ's death to sin might live unto righteousnesse 11. As every man in his natural state before the application of the vertue of Christ's bloud to his soul is in no lesse dangerous and deadly a condition than a man that is wounded and bleeding to death Luke 10.30 which is not to be understood as if such had any spiritual life at all but that while they live naturally they are altogether dead spiritually and posting toward eternal death as a man bleeding in his wounds is to his natural death So it is only the vertue purchased by Christ's sufferings that brings true health to sinners which consisteth in the pardoning of their sins Isa 33.24 the curing of their spiritual distempers Psal 103.3 and enabling them like healthy men to go about spiritual performances Isa 35.6 for it is here supponed that sinners are naturally in a deadly condition and that there is no health for them but from Christ's sufferings by whose stripes ye were healed 12. Although we ought to conceive nothing of Christ's body now glorified that may any way in our apprehension stain the incomprehensible glory and beauty thereof Philip. 3.11 Yet so deep were the wounds that Christ received from the Father's justice that we may safely conceive the impression of them to be no lesse biding in his heart for the entertaining of sympathy with his Redeemed Ones who are wounded in their consciences with the sense of sin and fear of wrath or in their bodies by stripes from men for their faithfulnesse to Him than if He had yet in his body the print of those wounds to move his sympathy towards them for the word here signifieth the biding print or skar of a wound after it is healed By whose stripes ye were healed 13. None can with patience and chearfulness suffer wrongs for Christ but they that do by faith apply the vertue of his suffering for them to their own souls for the pardoning and subduing of sin quickening of their hearts in holinesse and healing of their spiritual distempers which effects of his death are so sweet to them that partake of them that they cannot but chearfully endure the worst that men can do against them rather than do the least thing that may be offensive to Him Who his own self bear our sins in his own body on the tree that we being dead unto sin might live unto righteousnesse by whose stripes ye were healed All which the Apostle sets down as so many motives to constancy in well-doing notwithstanding of hardest sufferings Vers 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls The last argument to press upon Believers patient suffering of wrongs for Christ and their duty to Him is taken from that blessed change which by the vertue of his death is made upon them and this the Apostle sets forth in two branches The one containing the woful case they were in before Conversion to wit That they were then wandering in their ignorance and sinful wayes to their own destruction like straying sheep The other holds forth the blessed state they are now brought to to wit That by the powerful grace of Christ put forth in their conversion they are brought back to Him the good Shepherd and Overseer of their souls and therefore they ought to follow Him and their duty notwithstanding of any hardship they can meet with in that way Hence Learn 1. Before conversion the Elect as well as others are wandering toward their own destruction unable to bring themselves into the right way and in hazard to be preyed upon by the roaring Lion which condition is fitly set out by this similitude which the Apostle here makes use of from Isa 53.6 Ye were as sheep going astray 2. True conversion is that change which Christ worketh upon sinners whereby they are made not only to turn their back upon their former sinful courses but also to betake themselves to Jesus Christ seeking to enjoy his favour and fellowship submitting to Him as their Ruler and Guide and resigning themselves to be at his disposal for so the Apostle here describes it Ye were as sheep going astray but are now returned to the Shepherd 3. This blessed change which is made upon sinners in conversion is that which doth evidence to them that they have received the healing vertue which flows from the wounds of Christ to his Redeemed Ones None else can esteem themselves healed by his stripes but those that find themselves brought back from their former sinfull courses and made to follow Him as their Leader for after the Apostle had said by his stripes ye were healed he addeth this as the evidence thereof for ye were as sheep going astray but are now returned to the Shepherd 4. Those whom Christ's powerfull grace hath thus turned toward Him shall find Him prove himself to them a good and faithful Shepherd and Ruler as the word also signifieth reclaiming them from their wanderings not only before their conversion Luke 15.4 but likewise after it Psal 119.176 providing plenty of wholsom food for them as his flock Psal 23.1 c. tenderly leading and bearing them in his bosom in their sick and weak conditions Isa 40.6 and so protecting and defending them that none can pluck them out of his hand Joh. 10.28 for He to whom they are returned is the Shepherd of their souls 5. It is not any one relation among the creatures that can sufficiently set out what Jesus Christ will prove himself to be unto true Converts all the usefulnesse and sweetness which is but scattered among all the relations which one creature hath to another being but shadows of what he is to them that are truly turned to Him for the Apostle saith they are returned to Him who is not only their Shepherd but their Bishop or Overseer who foresees and guards them against hazards so far as is fitting and furnisheth them with all necessary provision in his service and so proves himself the Bishop or Overseer of their souls 6. As the Believers outward man and the least thing that doth concern the same is cared for and respected by Jesus Christ Mat. 10.30 So He loveth to commend his respect and oversight to them mainly in reference to their souls which are their better part the welfare whereof necessarily bringeth along with it the welfare of the body and their souls being beyond peril That may make them chearfully adventure upon bodily hazards in following Him who is the Shepherd and Bishop of their souls 7 That which engageth the hearts of sinners to love Jesus Christ and out of love to Him to follow their duty through hardest sufferings is the frequently renewed sense of their woful condition wherein sometimes they were and of the blessednesse and priviledges of that state whereunto his grace hath brought them for after the Apostle had represented this change to them ver 9 10. as
well-doing as here it is by the Apostle For it is better to suffer for well doing than for evil doing 2. The consideration of this difference in regard of comfort and spiritual advantage which is betwixt suffering for well-doing and for evil doing should move the Lord's People to watchfulnesse and tender walking lest by their miscarriage they deserve suffering at mens hands and to constancy in suffering for well doing considering that they have within them strong inclinations to such evils as being acted might justly put them to suffer before men and that if they shift duty to Him for fear of suffering from men He may justly leave them to fall in those sins which may procure harder sufferings with lesse comfort than what they should have met with in suffering for well doing for this is here brought in as a motive to constancy in duty and suffering in the way of duty that it is better to suffer for well doing than for evil doing 3. Suffering for well doing is a duty that doth not bind as negative precepts do at all times and in all cases nor are the Children of the Lord tied to it as they are to some other positive duties for the opportunity whereof they are to watch 1 Pet. 4 7. but is only binding when the Lord by his providence hath brought his People under the power of persecutors and they do put them to a necessity either of suffering or sinning in which case only the Lord manifesteth his will to his People that they should suffer for the Apostle here commends suffering not absolutely as other duties but only upon this supposition that it be manifested to be the will of God For it is better if the will of God be so that ye suffer for well doing than for evil doing 4. When God's will that his People should suffer is manifested to them by leaving them no midst between sin and suffering then they ought with courage and chearfulnesse to choose suffering as the only best course for them considering that his will is a good will to them and so would have prevented their suffering if it had been good for them that without His will no creature could bring them to that necessity and that as it is His will they should suffer for Him so it is His will they should reign with Him for this is here cast in as a special encouragement to constancy in suffering for well doing that they should not be put to undergo that lot except the will of God be so Vers 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the spirit The sixth motive or encouragement to constancy in duty notwithstanding of hardest sufferings is taken from Christ's sufferings for us whence many encouraging arguments to suffer for Him may be drawn The sum of all which is That since the innocent Son of God hath compleatly satisfied God's justice for unworthy sinners that He might reconcile them to God having for that end suffered to the very death in his humanity and that He might apply his purchase is raised up again by the power of his Spirit or Godhead it doth therefore well become his sinful Followers for whom He died and rose again to undergo chearfully a suffering lot in following their duty to Him Hence Learn 1. Of all motives that may prevail with Christians to suffer for Christ when they are called His suffering in their room is one of the strongest and should be most frequently made use of by them for that end considering that He by His sufferings hath taken the sting out of all theirs Isa 53.4 hath defeated all their enemies Joh. 16.33 Col. 2.15 hath cast them a sweet copy to follow concerning the right way of suffering Heb. 12.2 hath engaged them not to desire a better lot than He had Joh. 15.20 and hath made sure their perseverance and eternal happinesse which none of their troubles can mar Rom. 8.38 for the Apostle having made use of this same argument to this same purpose in the close of the former Chapter doth here again insist upon it as the strongest and that which should have most weight with all His Redeemed Ones to move them to suffer for Him For Christ also hath suffered for sins 2. As the whole time of Christ's humiliation was one uninterrupted course of suffering So by that whole course and especially by His offering Himself a sacrifice for us upon the Crosse He hath so compleated the work of satisfaction to God's justice for the sins of the Elect and of purchasing grace and glory to them that nothing thereof remaineth to be done nor needeth that sacrifice be again repeated for though His sufferings were finite in regard of duration Yet in regard of the worth which the excellency of His Person who was God did add to them they were infinite for both in respect of the continuation of His sufferings all along His state of humiliation and in regard of the compleatnesse of them for satisfaction to God's justice as also in opposition to all the legal sacrifices which for their imperfection behoved to be often repeated Heb. 7.27 the Apostle saith here He hath once suffered for sins 3. Although our blessed Mediator had all the sins of all the Elect upon Him by imputation 2 Cor. 5.21 and the punishment laid upon Him of all the heinous crimes that ever were or shall be committed by the Elect Isa 53.6 Yet was He in Himself compleatly just and righteous not only as He is God Isa 45.21 but even as Man He being wholly freed of that original contagion Luke 1.35 wherewith all others that are come of Adam are defiled Job 14.4 and compleatly conform to the Law of God in heart and practice Mat. 3.15 that so as our Mediator He might be lovely to God Psal 45.7 and to all the Saints Cant. 5.16 for so the Apostle sets Him forth who suffered for sins the Just for the unjust 4. There was nothing in those for whom Christ suffered to have moved Him to lay down his life for them many of them who were then living being his actual persecutors and murderers and all of them being still at enmity with Him till He by the vertue of His death changed them and yet His free love made Him suffer for their sins The Just for the unjust 5. As all are naturally far from God Eph. 2.13 and the Godly at their best at a distance and â—nable to come nearer Cant. 1.4 So this is the comfortable end of Christ's death and His intention in dying that sinners might be brought to a state of nearnesse to wit of favour and reconciliation with God Col. 1.21 and that being done to a growing nearnesse to wit of communion and fellowship till they be compleatly one with Him Job 17.11 20 21 c. for thus doth the Apostle expresse the end of Christ's death and His
them many encouragements against suffering in that way which are the two principal parts of the Chapter The sum of the first is That Believers should renounce the slavery of their sins first Because they were esteemed judicially to have suffered for sin in their Cautioner Christ ver 1 2. Secondly Because they had already followed too long the filthy fashions of the profane ver 3. Thirdly Because those who did wonder at and slander them for changing their course and company behoved to give a sad accompt thereof to their Judge ver 4 5. Fourthly Because censure and opposition from the profane had been the lot of the Saints departed ver 6. And fifthly Because time was now near an end Therefore they should keep themselves in a praying disposition ver 7. make conscience of love ver 8. and of hospitality toward the Saints ver 9. and imploy their talents and gifts in their several places for the glory of Christ ver 10 11. The sum of the second part is That hardest sufferings should not seem strange to Believers considering first that they were sent to try their graces ver 12. Secondly that by them they were made conform to their Master And thirdly should share of his glory ver 13. Fourthly that even reproach for faithfulnesse to Christ should prove them happy Fifthly that they should be sure of the presence of His Spirit with them Sixthly that He did resent their wrongs as done against Himself Seventhly that He did esteem Himself glorified by their sufferings ver 14. providing they did not procure these sufferings by their miscarriage ver 15. but endured them with courage and chearfulnesse for the Truth of Christ ver 16. Eightly that God's appointed time was now come for purging of his Church by such hot persecution that even the Godly could not come to Heaven but with great difficulty And lastly that the end of their ungodly persecutors behoved to be unspeakably terrible ver 17 18. It was therefore their best to commit themselves to Him whose power and faithfulnesse is engaged to bear them through all their trials ver 19. Vers 1. Forasmuch them as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin THe Apostle's scope in the first part of this Chapter being to stir up the Redeemed of the Lord to fight against sin and to give themselves wholly away to the obedience of their Redeemer as appears from ver 2. and 7 c. he brings his first and principal argument for that purpose from Christ's sufferings for them and their interest in these sufferings The sum whereof is That seing Jesus Christ had in their name and nature suffered the wrath due to them for their sins they ought to put on this very same consideration as a compleat armor against all temptations and that because Believers being esteemed judicially to have suffered in their Cautioner they are therby strongly obliged to desist from those sins for which Christ hath suffered and for which they are reckoned to have suffered in Him So that the last clause of this verse cannot be understood of Christ who never sinned but of the Believer who is reckoned a sufferer in Christ and to have ceased from sin in regard of Christ's undertaking to make him cease from it and of the obligation that Christ's suffering in his room putteth upon him to mortifie it which makes the matter as certain as if it were done and therefore the Apostle speaketh of it in the by-past time as if it were already done Doct. 1. They that would make use of Christs sufferings for them as a motive to suffer for him must learn to make use of them for mortifying of their lusts by faith drawing vertue out of his death for weakening the love of sin in their hearts the strength and vigor whereof is the main thing that makes Christians shift a crosse for Christ and indisposes them for carrying it aright Mat. 16.24 for the Apostle having taught Believers in the last part of the former Chapter to make use of Christ's sufferings for them as a motive and encouragement to suffer for Him he doth here teach them to make a further use of His sufferings as necessary to be joyned with the former if so be they would attain unto it to wit that by faith they should draw vertue from his sufferings for mortification of their corruptions Forasmuch then as Christ hath suffered arm your selves c. 2. Christ our Mediator hath taken true flesh upon Him and in it hath suffered all that wrath which was due to the Elect for their sins So that His sufferings were not to be a patern only to Christians of a right way of suffering but they were in the room and place of the Elect as is clearly imported in this ground which the Apostle layeth down in the beginning of this Chapter from whence he is to infer and presse upon Believers the study of mortification Christ hath suffered for us in the flesh 3. As those for whom Christ hath suffered in the flesh and who cannot therefore be overcome by their spiritual enemies Col. 2.15 must notwithstanding make them for a battel and a fighting-life with those enemies So they are of themselves naked and without armor for this spiritual warfare till they receive the same from Jesus Christ and not only so but they are often found secure and forgetful of their warfare and therefore have need to be roused up to lay hold upon their spiritual armor and to accept of the same from Jesus Christ as is imported in this military exhortation Arm your selves 4. The Believer's best armor against his spiritual enemies especially temptations to sin is the believing consideration of Christ's suffering in his name and nature which cannot but give him courage and strength in the battel seing by these sufferings of Christ for him his spiritual enemies are spoiled of all power of overcoming though not of molesting and so he may be sure of victory 1 Cor. 15.55 56 57. for with this same very consideration or notion as the word signifieth that Christ hath suffered in our room and nature the Apostle exhorteth Believers to arm themselves against all temptations Forasmuch then as Christ hath suffered for us in the flesh arm your selves also with the same mind 5. What-ever sufferings were inflicted upon Christ the same are judicially reckoned to be inflicted upon Believers in Him He being their Surety Heb. 7.22 and a common person representing them all Rom. 5.18 19. for the Apostle having in the first part of the verse asserted Christ's sufferings for Believers in the close of it he designs the Believer as if he had suffered in his own person He that hath suffered in the flesh 6. None that do truly believe their union with and interest in suffering Christ Jesus can continue in the slavery and servitude of sin they being by their believing
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