hath given a proof of His power and good-will to bear His own through all their trials Secondly That their troubles from wicked men can reach no further than their flesh or outward man and the concernments thereof Thirdly That those troubles can continue no longer than their dwelling in the flesh And fourthly That all their hard exercises are carved out not by the lusts of men but by the holy and wise providence of God for these considerations are here presented to the Godly for their encouragement against the mockery and persecution of the profane that the same had been the lot of the Saints now departed that it was measured out by the Lord that it could only reach their flesh and them only while they were in frail flesh as is imported in these words For for this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh 4. Gods great end in sending and keeping up the Gospel among His own is That they being quickened by His Spirit which He communicates to them through the preaching of the Gospel Gal. 3.2 may be enabled to live the life of faith Joh. 20.31 and holinesse 2 Cor. 3.18 and may have also a life of consolation here 1 Joh. 1.4 and a life of glory hereafter 1 Joh. 5.13 All which is imported in this great end of preaching of the Gospel to the Lords People That they might live according to God in the spirit 5. The life of grace and of consolation could not thrive so well in the hearts of the Godly not could they be fitted for the life of glory except they met with trials and opposition from the wicked of the world to stir them up to the exercise of their grace Rom. 5.3 and to cry for a further measure of it Psal 119.25 to loose their hearts from this life and make them long for a better 2 Cor. 5.2 For for this cause the Gospel was preached to the Saints departed that they might be judged according to men in the flesh but by the blessing of God upon the Gospel and upon their hard exercise from the wicked might live according to God in the spirit Vers 7. But the end of all things is at hand be ye therefore sober and watch unto prayer The fifth argument to the study of holinesse notwithstanding of discouragements in the way thereof is That wicked mens opposition and the Godlies sufferings and all things of that nature would shortly be at an end from which together with the former arguments the Apostle inferreth seven directions for attaining to a right carriage in duty under so much opposition from wicked men whereof three are comprehended in this Verse The first is That they should manifest moderation and prudence in their disposition and carriage The second is That they should be much with God in prayer The third is That they should carefully watch against every thing that might mar their intercourse with God in that duty Hence Learn 1. It cannot now be long to the end of time and all things in it whether we compare the remainder of time with that which is already past or the whole of it with eternity or whether we consider how near the end of time and all things in it is to every particular person in all which respects the Apostle expresly asserts here that the end of all things is at hand 2. The Lord's People could not faint in their duty nor be discouraged because of opposition in the way of it if they did entertain the believing consideration of the nearnesse of the end of wicked mens persecution and of their pains in duty and sufferings for it for this is here given as an encouraging argument to constancy in duty notwithstanding of opposition in the way thereof That the end of all things is at hand 3. They that would carry themselves aright under much discouraging opposition in the wayes of the Lord and would keep themselves in a fit disposition for meeting with Him at the end of all things must study sobriety which consists in a mean esteem of our selves for our gifts or graces Rom. 1â— 3 in the exercise of right reason and Christian prudence in compassing our affairs Mark 5.15 and in a spare-modling with such earthly delights as may indispose us for our christian warfare 1 Thes 5.8 for this is the first particular direction which the Apostle gives for a right carriage in duty under opposition and which he inferreth upon the nearnesse of the end of all things as the way to be prepared for the same Be ye therefore sober 4. None can hold out in their duty when they meet with discouragement in the way of it nor can keep themselves in a right disposition for the end of all things but those only who keep much correspondency with God by prayer in which exercise His People receive from Him light and strength to carry themselves aright and encouragment against all that might discourage them in His way for this is the second thing recommended to them that would persevere in their duty even under opposition and be sit for the end of all things that they should watch unto prayer 5. None can expect acceptance or successe of their prayers except they joyn therewith watchfulnesse that so they may furnish themselves beforehand with matter for prayer Psal 5.1 that they may discern and make use of the fittest opportunities for the discharge of that duty Psal 55.17 that they may eschew in their ordinary carriage what may mar their accesse to God in prayer and the return of the same 1 Pet. 3.7 and may carefully observe what answers of their former prayers they have from God Hab. 2.1 for in order to this duty and as a necessary pre-requisite of it watchfulnesse is here pressed Watch unto prayer Vers 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins The fourth direction to the Lord's People for attaining to a right carriage under so much opposition from the profane which the Apostle inferreth from the former arguments to the study of holinesse especially that taken from Christ's love to His own manifested in his sufferings is That they would labour for fervency of affection one towards another and this the Apostle presseth with great earnestnesse as the sum and chief of all the duties we owe to our neighbour and bears it in by this argument That love will prevent and passe many mutual wrongs which cannot but mar comfortable society among the Lord's People Hence Learn 1. Next unto our love to the Lord Jesus which is the first and great Command in the Law Mat. 22.38 Love to His People ought to be studied above all other things it being the main evidence of our love to Him 1 Joh. 5.1 and of His love to us 1 Joh. 3.14 and that which makes way for every other duty to our neighbour 1 Cor. 13.4 for the
and serious searchers in the nature of this salvation held forth in the Gospel the Prophets were who did foretell of a more clear manifestation of the Doctrine concerning is and of a more plentifull out-letting of the graces of the Spirit upon those who live after Christ's incarnation than had been upon those who lived before and this may be taken for an argument by it self to move those upon whom that grace is bestowed chearfully to adhere to the Gospel notwithstanding of sufferings for it Hence Learn 1. The way of salvation by Jesus Christ which is held forth in the New Testament is no new light broken up since Christs dayes in the flesh but is the very same in substance which was known to the Prophets under the Old Testament and by them made known to the Church then although the doctrine of salvation be now clearer and the gifts and graces of the Spirit more plentifully dispensed since the price of redemption is actually paid for which God gave out upon trust grace and glory to the Elect before yet the way of salvation then and now is one and the same for substance for of that salvation which Believers in Christ do by Faith now under the Gospel receive the Apostle here speaks Of which salvation the Prophets have enquired c. 2. So sweet and ravishing a study is that way of salvation through Christ incarnate that the more knowledg therof any attain unto they will still be the more and more inquisitive and diligent after a further measure of it so that those can know nothing of Christ savingly who satisfie themselves with any measure of the knowledge of Him that they have already attained unto for even the Prophets after some insight in that way partly by immediate revelation and partly by their former diligence were not taken off from the painfull use of ordinary means such as Reading Meditation Prayer and carefull prying into the meaning of those manifold Types which held forth that way of salvation through the Messiah to come and the benefits which the Redeemed have by Him but did renew and double their diligence as is imported by the several words here to one purpose Of which salvation the Prophets have enquired and searched diligently 3. All that deliver the mind of God to His People ought to be affectionate and serious students of it themselves that so they may make the Truths they are to deliver their own and have their hearts affected therewith Psal 45.1 So may they expect it shall be more blest to take impression and have effects upon the hearers for the words here expressing the Prophets pains in the study of that way of salvation through Christ do import that never did Hunters with greater eagerness and delight pursue their game nor those that dig in the earth where they know some rich treasure is to be had more seriously apply themselves to that exercise than the Prophets did insist upon this study Of which salvation the Prophets have enquired and searched diligently who prophesied before 4. The prime subject both of the Old and New Testament whereupon all the Ministers of Christ should insist with His People is the free grace of God manifested in giving Christ for sinners in his powerfull drawing of their hearts to close with him for pardoning grace and for renewing of their natures by inherent grace and so obliging and enabling them to walk worthy of that grace of God for the sum of the Prophets work in which the Apostles concur as the following words do make clear was to prophesie of the grace that should come unto us 5. Although this grace was made known and communicated to them who lived before Christs incarnation Act. 10.43 Yet it is in a special manner come unto those who live after in regard of a clearer manifestation of the Doctrine of Gods Grace 2 Cor. 3.18 a more plentifull communication of the gifts and graces of his Spirit Act. 2.16 and that both of these are extended to some of all Nations Col. 3.11 In which respects it is here called The grace come unto us Vers 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow The Apostle clears yet further the Prophets pains in the study of that way of salvation through Christ incarnate shewing that they were exceeding desirous and diligent to have known the particular time of his coming in the flesh and to have known more clearly than they did how happy those times behoved to be whereof the Spirit of Christ who was even then in an extraordinary way present with them did mean when he moved them to describe so long beforehand the humiliation or sufferings of the Messiah and his exaltation or the glorious effects that were to follow upon his sufferings to himself and his redeemed ones therefore they who lived after his incarnation ought chearfully and constantly to adhere to the Gospel notwithstanding of all their sufferings Hence Learn 1. It is the way which the Lord usually keeps with the dearest of his Servants to let out his mind to them by little and little to make plain some things to them and keep up other things from them that he may humble them quicken them to diligence and keep up correspondence betwixt himself and them for though it was made clear to the Prophets that Christ was to be incarnate that much grace should be in his dayes and more blessed times than any they had seen and however all of them had some intimation of the time of his incarnation by Jacob's prophesie Gen. 49.10 and those of them who lived after the Captivity by Daniel's prophesie Dan. 9.24 Yet they were kept dark concerning the particular time when he should come and the distinct quality of His times what form of Worship and way of administration of Gospel-Ordinances there should be then Therefore are they here set forth Searching what or what manner of time the Spirit of Christ which was in them did signifie c. 2. The holy Spirit is a person subsisting distinct from the Father and the Son proceeding from both Joh. 15.26 and true God equal to both to whom future events are known as if they were actually existing for here he is called the Spirit of Christ and is said to testifie beforehand the sufferings of Christ 3. Jesus Christ the second person of the Trinity hath been before his incarnation actually exercising the Office of Mediatorship revealing to the Church in all ages the way of salvation through his sufferings for it was the Spirit of the Son of God that dwelt in the Prophets and made known to them those things concerning the Mediator whereof they did prophesie The Spirit of Christ in them testified beforehand 4. The chief things which the Spirit of Christ did manifest to the Prophets and wherewith their prime study was taken up was the
sufferings of the Mediator and the glory that should follow thereupon to him and his redeemed ones it being the end of all the discoveries of sin and threatnings of wrath that are in the Law to point out the necessity of his satisfaction Rom. 10.3 and the very substance and signification of all the Types and Sacrâ—fices to point forth his sufferings and the glorious effects thereof Heb. 10.1 for the Apostle compriseth 〈◊〉 substance of that which the Spirit of Christ in the Prophets did signifie to them and testifie to the Church by them in these two The sufferings of Christ and the glory that should follow 5. This method was kept with Christ the head and none of his members should expect to have it changed with them that he was first to suffer and then glory was to follow So that the Jews have no warrant from any thing in the Prophets to expect a Messiah in worldly glory without suffering for this is the compend of all that the Prophets spoke of the Messiah at the direction of his Spirit in them They testified beforehand of the sufferings of Christ and the glory that should follow Vers 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into That the Apostle may yet further commend the truths of the Gospell as worthy to be rejoyced in and suffered for and may prove the state of Believers now to be in some respects more excellent than that of the ancient Prophets he sheweth 1. what successe the Prophets had of their pains although they got not the very thing they did so much desire which was not only to have known the time of Christs coming in the flesh but to have lived to see it as is clear by comparing the former Verse with Luk. 10.24 Yet the Lord condescended to give them such an answer of their pains as might quiet their hearts to wit that they themselves were not to see the temporal accomplishment of their own Prophecies that was reserved for them who were to live after Christs incarnation 2. He sheweth that what the Prophets had foretold was now much cleared to the Christian Church by the Apostles who were for that end endued with an extraordinary measure of the holy Spirit sent down upon them in the day of Pentecost And 3. he affirmeth that this way of salvation through Christ already incarnate as it is now cleared and administred under the Gospel is so ravishing a subject that it takes up the delight and study of the Angels of Heaven to pry in upon it Every one of which doth infer that conclusion which is to be understood as the Apostles scope That therefore Believers now ought chearfully to adhere to the truths of the Gospel what ever they may suffer for so doing Hence Learn 1. Although the Lord do not alwayes answer the approven pains of his Servants with desired satisfaction in the particular that they aim at Yet it is not his way to leave them without such an answer and fruit of their pains as shall be more for his honour their true good and the good of others also than if they had received that satisfaction which they so much desired for though the Prophets who were approven in their search after the time of Christs manifestation in the flesh there being somewhat concerning it revealed Gen. 49.10 Dan. 9.24 and there being no-where a discharge of enquiry after that time as there is after the time of Christs second coming Mat. 24.36 1 Thess 5.1 got not their desired satisfaction either by seeing or knowing particularly the time of Christs incarnation Yet they were not left without an answer from their Master but had as much of his mind manifested to them as might quiet their minds Unto whom it was revealed that not unto themselves but unto us they did minister 2. It ought to be no discouragement to Christs Servants that he put them to much pains in his service for the good of others withholding from them in the mean time that measure of satisfaction which he minds to bestow upon others by their pains it being a sufficient encouragement to any of his Servants or People to know that he honours them to serve Him acceptably and that He will make up all their present losse when He and they meets for to the Prophets who were very laborious and assiduous as the Bees who make sweet Honey for others and tast but sparingly of it themselves It was revealed as a sufficient reward of all their pains that not unto themselves but unto us they did minister 3. Although the fruit of Christs death hath ever been since the beginning of the world forthcoming for the salvation and comfort of the Elect Rev. 13.8 Yet the advantage of those who live after His incarnation is in some respects greater than theirs who lived before and that besides other reasons because the truth of things revealed then is now more evident to those who may compare Prophecies with their accomplishment for it is here set down as some piece of disadvantage to the Prophets That not unto themselves but unto us they did minister the things 4. There is a compleat harmony betwixt the Scriptures of the Old and New Testament what ever seeming contradiction may be apprehended by blind minds to be betwixt them for the Apostle affirms here that the Prophets did minister the same things which are now reported by them that have preached the Gospel 5. To make the Truth lovely to us and to confirm us in adhering to it under sufferings It is necessary that the Spirit of Jesus be acknowledged to be with the Messenger making known to him the Truth and enabling him to deliver it although the way of the Spirits presence with and assistance of extraordinary Messengers was different from his way with ordinary Ministers Yet if it was necessary to be acknowledged in order to peoples profiting by the one it is much more necessary for their profiting by the other Therefore to make the doctrine of the Gospel lovely to people and to confirm them in adhering to it notwithstanding of sufferings the Apostle saith That the same things which the Spirit of Christ did signifie to the Prophets were reported by them that preached the Gospel to them with the holy Ghost sent down from heaven 6. Although the glorified Angels can have no such desires as have any painfull unsatisfaction with them seing they live in the blessed vision and constant fruition of God Mat. 18.10 Yet so excellent and ravishing a mysterie is this plot of the salvation of lost sinners through Christ incarnate which the Gospel manifests that they are no less humble and accurate students of it and no lesse seriously taken up with the contemplation of the way of God's reconciling Himself
incarnation of Christ and the clearer out-breaking of the light of the Gospel which reveals Him should think the Lord hath had a special respect to them and hath in a peculiar manner designed Christ for them and manifested Him to them that they may be more eminent in holiness and thankfulness to Him for to this end the Apostle speaks thus of Christ Manifested in these last times for you 5. Although experience hath proven that there was a considerable part of time to be after Christs incarnation yet all that is but the last time in regard it is to be much shorter than the time that was before and because after that time though there be a continual increase of knowledge and grace to be expected Ezek. 47.1 c. Yet there is no more change of that way of Worship and Ordinances which Christ setled before He left the world Mat. 28.18 19 20. for which cause among others the times after Christs incarnation are here called The last times Vers 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Having commended Christ the Redeemer he describeth those for whose sakes He was appointed and manifested to wit those who do by Faith flee to God thorow Him and that they may be the more encouraged so to do he leads them to consider the Father as one fully satisfied with the ransom paid for sinners by Jesus Christ seing after the payment of it He hath exalted and glorified Him for this very end That the Faith of sinners may safely and comfortably rest upon God as now pacified toward all that flee to Him thorow Christ Which purpose doth contain the ninth argument to the study of holiness That since the Father hath exalted and glorified our Cautioner in our nature for this very end that we may confidently draw near to Him as to our own reconciled God we ought therefore to live to the honour of the Father and the Son in the study of holiness Hence Learn 1. When ever the Ministers of Christ hold forth the ransom paid by Christ for sinners and the benefits purchased thereby to them they ought also to design and describe the persons who may appropriate the same to themselves and ought not to propose that which is peculiar to some Joh. 10.15 as common to all So shall the few that have right to apply the benefits of His Redemption be the more sure and comforted and others shall not be disappointed for so doth the Apostle here while having described Christ the Redeemer and set forth some of the benefits of His Redemption he comes next to describe what manner of persons they are who may comfort themselves in that Redemption purchased by Him even those who by Him do believe in God 2. Although our Faith may close with any one of the blessed Persons of the Trinity providing we do not divide in our thoughts the Divine Essence which is One in all the Three 1 Joh. 5.7 Yet God the Father considered as the fountain of the Deity to whom we come thorow the Second Person cloathed with our flesh being helped by the holy Spirit the Third Person is that full and most satisfying object with which saving Faith closeth when it acts most distinctly for such an object is here proposed with which the Faith of the Redeemed doth close to wit the whole Godhead in the Father apprehended as ours by the Son incarnate thorow the help of the Spirit as the next verse compared with this makes clear 3. There is no closing with God as ours but by the Mediatour Christ in whom God trysts with sinners who hath merited Gods favour to them the power to believe the same and actually works that Faith in them Who by Him do believe in God 4. Although Jesus Christ being the same God equal with the Father Philip. 2.6 did by His own proper vertue raise Himself from the dead Joh. 2.19 and 10.18 Yet to assure us of the Fathers full satisfaction with the price paid by our Cautioner and because the power of all the Three Persons is one and the actions ascribed to any of them in reference to the creatures are common to all His raising from the dead and exaltation is here as frequently elswhere in Scripture Eph. 1.20 Philip. 2.9 attributed to the Father who raised Him from the dead and gave Him glory 5. Gods justice is fully satisfied in the behalf of all that flee to Him through Jesus Christ because their Cautioner is liberate and glory is insured to all such their Head being already possessed in it for in testimony that His satisfaction for the Elect is accepted God hath raised Him from the dead and as a sure pledge that His Members shall be glorified He hath given Him glory that your faith and hope might be in God Vers 22. Seing ye have purified your souls in obeying the Truth through the Spirit unto unfeigned love of the Brethren see that ye love one another with a pure heart fervently The tenth motive to presse upon Believers the study of holiness is taken from the former progress they had made therein whence the Apostle infers an exhortation to that particular duty of holiness to wit love to the Saints The sum of both is That since by the power of Christ's Spirit enabling them to obey the Gospel they had gotten their heart-corruptions so far purged out as to attain unto some sincere affection unto the rest of the Lords People Therefore they should study to grow in grace particularly in love to the Saints and that they should labour to have such love to them as sloweth from a sincere desire of their good and by the effects of it doth prove it self to be such Hence Learn 1. The fairer beginnings and further progress any have already made in the way of holiness they should find themselves the more strongly obliged to hold on in that way lest they lose the fruit of their former pains 2 Joh. 8. and prove more dishonourable to God and offensive to others than if they had never entered or made such progress in that way 2 Pet. 2.22 for the Apostle here makes former progress in holiness a motive to further progress therein Seing you have purified your souls c. see that ye love c. 2. As all those whom the Lord hath savingly enlightened and renewed will discern in their souls many filthy and unclean roots besides any that have broken out so their great work should be to have their souls purged from those knowing that from the polluted fountain of the heart flows all the pollution of the life Mat. 15.19 and that except the heart be in some measure cleansed all the purity of the outside is loathsom to God Mat. 23.27 for the Apostle thus describeth the Regenerate that they have purified their souls 3. Although it be the alone work of God as the principal efficient cause
to cleanse and purifie the souls of His People both from the guilt and dominion of sin Ezek. 36.25 Yet His People who are meerly passive in the first infusion of grace Eph. 2.1 are thereafter made by Him active instruments in the carrying on of that work of mortification by employing Christs vertue for subduing and fighting in His strength against their corruptions as is imported in this Ye have purified your souls 4. The Lords mean of purging the souls of His People from the love and power of sin which is naturally in them is their obedience to His Truth which consists not only in their aiming at conformity to those precepts which enjoyn purity and holiness such as that is ver 15. but principally in their imbracing by Faith and use-making of the promises of the new Covenant wherein the Lord undertakes to work this purity Ezek. 36.25 26 27. This is the chief part of that obedience to the Truth which purifieth souls for saith the Apostle Ye have purified your souls in obeying the Truth 5. This obedience to the Truth which purifieth the souls of Believers cannot be attained unto by our own naturall strength or the use of the fittest means of grace without the special working of the Spirit of Jesus who cleareth to sinners the nature of that purity which is pleasing to God and powerfully worketh the same in them for so the Apostle affirms of those Believers that they had purified their souls in obeying the Truth through the Spirit 6. One special part of this work of purging the souls of Believers consists in the subduing of those filthy roots which are in their hearts contrary to that grace of love to the rest of the Lords People such as pride self-love and the like for this is here made their aim in purifying their souls that they might attain unto unfeigned love of the Brethren importing that their pains was much bent to purge out those evils which are contrary to that grace 7. Believers have need to be seriously pressed to exercise and grow in these graces and duties whereof they have already attained to some approven measure for upon those who had already purified their souls unto unfeigned love of the Brethren the Apostle presseth this See that ye love one another 8. It is not every sort of love to the Saints of God that evidenceth mortification and the indwelling of Christs Spirit but such only as is without dissimulation or hypocrisie which is unfeigned love such as flows from holy principles to wit respect to the Command of Christ and not from respect to our own credit or advantage only from desire of the true good of others and not from love to our selves which is Love out of a pure heart and such as breaks forth in real proofs and is continued toward others notwithstanding of provocations from them which is To love one another fervently Vers 23. Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever The eleventh motive whereby the Apostle presseth upon Believers the study of holiness especially that branch of it which he was last upon to wit Love to the Saints is taken from the excellency of their spiritual original the sum whereof is That since they had a new life and nature in their regeneration wrought in them not by so fading a cause of principle as that which is the instrument of producing their natural substance but by the Word of God which in the effects it hath upon the Regenerate liveth and abideth for ever Therefore the excellency of their new nature and permanency of their spiritual estate should move them to walk suitably unto it and particularly to live in love with the rest of their Fathers Children Hence Learn 1. Every true Believer in Jesus Christ is in some measure acquainted with a new and second birth which is that work of God with sinners whereby there is a new spiritual life and nature communicated to them Eph. 2.1 and they are brought through some pangs and straits arising from the sight of their own sinfulness and fear of deserved wrath Act. 2.37 out of their darkness and bondage which is natural to them and is resembled by the state of the child before the birth into a state of light and knowledge of God in Christ 2 Cor. 4.6 and freedom from the slavery of sin and subjection to wrath Rom. 8.2 and whereby also they are made in some measure to resemble their heavenly Father and are inclined to obey Him and to love Him and all His Children 1 Joh. 5.1 for this the Apostle makes a description of true Believers that they are born again 2. Our life and nature that we have by vertue of this second birth or regeneration is far more excellent than what we have by the first our natural estate is subject to corruption and will be shortly dissolved but our spiritual estate can never fade for though all have immortal souls that are not corruptible yet the natural life and state of all shall be dissolved and the eternal being of those who are unacquainted with Regeneration and a second birth will be but an eternal corruption or perishing which should make all long to be acquainted with Regeneration for to lead us to esteem the one above the other the Apostle commends the one above the other from the difference of their seeds Not of corruptible seed but of incorruptible 3. Although the Word separated from the working of the Spirit can do nothing to the regenerating of a sinner Joh. 3.5 yet the Word is the ordinary instrument of the Spirit who makes use of all the principal parts of it in that work of the Law to put the sinner in some straits of the second birth through fear of deserved wrath and of the Gospel to revive the soul and liberate it from those fears and of the Law again to direct the Regenerate how to walk suitably to their estate for the Apostle explains what that incorruptible seed is of which we are born again to wit The Word of God 4. Although there be no life either formally or by way of efficiency in the letters or sound of the words of Scripture and though that Word passeth with the speaking as any other words do Yet in regard of the effects which through the operation of the Spirit it hath upon sinners such as fear and terror upon the believing of the threatnings Act. 2.37 comfort under crosses and quickning for duties upon the believing of the promises Psal 119.50 It is as the Apostle here calleth it A Word that liveth and in regard of the execution of eternal wrath upon them that reject it and of the performance of those everlasting blessings which are promised in it to them that receive and obey it it is a Word that abideth for ever 5. They who do professe and esteem themselves to be of the number of those who are born again should by
and will not spare to spend their bodies and spirits and wast their means in the service of their lusts and cannot be satisfied with any that will not do the like as is imported in the signification of these words They think iâ— strange that ye run not with them to the same excesse of riot 4. Profane men cannot abide that the Godly should be in credit and reputation beside them partly because of their natural enmity against them Gal. 4.29 and partly because their way is a shame and reproof to theirs as Christ's was to his enemies Joh. 7.7 therfore they devise and spread false calumnies to hurt the credit as the word here signifies of the Godly speaking evil of you 5. Even the Godly are so little mortified to their credit before the world and do so little prize esteem with God and his People that the mockery and slanders even of profane men are ready to prove great discouragement to them in the wayes of the Lord for the Spirit of God finds it necessary here to guard against this discouragement by discovering of it and threatning the slanderers They think strange that ye run not with them c. speaking evil of you who shall give account c. 6. Although the saving grace of Christ doth not loose those upon whom it is vouchsafed from the relations they may have to gracelesse persons nor from the duties of those relations neither yet from fellowship with them in necessary commanded duties 1 Cor. 5.9 10. and 7.12 13. 1 Sam. 11.6 7. 2 Cor. 11.20 c. Yet it will make them separate from their sinfull fashions and loath their company in their sinful courses even though they should be wondred at and evil spoken of for so doing for the Apostle importeth clearly that those Converts to whom he speaks would not now keep fellowship with their former companions in their sinfull courses what-ever they might suffer at their hands while he saith They think it strange that ye run not with them to the same excesse of riot 7. Although a long-suffering God may let wicked men have a long time of prospering in their sinful wayes and persecuting of his beloved People yea and may defer his reckoning with them the whole length of their time Yet of necessity they must all of them at last appear before Him as their Judge at the great day when both those of them that have died before that time and such as shall then be found living must be present to give account to Him that judgeth quick and dead 8. The delay of the last reckoning with wicked men is not because the Lord is not ready for that work but because there is yet a number of the Elect to be gathered Rev. 6.11 their faith and patience is to be tried Rev. 14.12 and the wicked to be more ripened for judgment Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account for He is ready to judge the quick and the dead 9. So dear are the Lord's People to Him and so exact is He in his justice that there is not a thought in wicked mens hearts nor a word in their mouthes contrary to Him or his People but He takes notice of it and will exact a strict account thereof from them for here the Spirit of God signifieth His notice-taking of their admiring thoughts of the Godly and their ill speeches of them and assureth His own that for these they shall give account to Him who is ready to judge the quick and the dead 10. Although the Children of the Lord should not desire a wofull day upon the most wicked for any personal injury they have received from them Jer. 17.16 nor rejoyce when it comes upon them because they are their enemies Prov. 24.17 but rather should pray for their conversion and salvation Mat. 5.44 Yet it is both lawful and necessary for the Lord 's suffering People to consider how glorious the Lord will be in his justice upon so many of them as are irrecoverable and without the compasse of his electing love and thereby ought to comfort their hearts against their bitter flanders and other injuries of that kind for this is here given as an encouraging motive to the study of holinesse notwithstanding of any discouragement from such that they shall give account to Him that is ready to judge the quick and the dead Vers 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit The fourth argument to constancy in holinesse notwithstanding of any discouragement from the profane world is That seing the Gospel had been preached to the Saints who are now at their rest for this very end that they being exercised in their external condition with the hard censures and persecution of the profane might have the life of grace promoted in their hearts and so be fitted for life eternal there was therefore no reason why the Lord's People should be discouraged in that way because of such a lot as all the Saints departed had met with Doct. 1. All that believe the Gospel and give up themselves to the obedience of it may resolve to have many hard censures past upon them by those that do not profit by it to be judged by them a deceived and accursed people Joh. 7.47 49. a proud and precise company who will not do as neighbour and others do Mark 7.2 5. to have many false calumnies raised and spread of them Rom. 3.8 and to be condemned to the worst usage that wicked men can bring upon them Jam. 5.6 for this is here set down as the lot of the Saints departed and the consequent of their imbracing the Gospel For for this cause the Gospel was preached to them that are dead that they may be judged according to men in the flesh 2. Although the Gospel of it self tend to the making of peace both with God and amongst those that hear it Rom. 10.14 Luke 19.42 and the Lord doth no wayes approve profane mens censuring or condemning them that imbrace it Luke 10.6 Yet doth the Lord send the Gospel among men for this very end that upon occasion of his Peoples imbracing of it wicked men may vent their natural enmity against Him by their persecuting of His People that so they may be justly punished for that and other of their sins and His own People may be exercised by their opposition for their good which are just and holy ends upon God's part For for this cause was the Gospel preached to them that are dead that they might be judged according to men c. 3. It giveth much encouragement to the Lords People in the way of their duty against all discouragements from the profane to consider first That they are not singular in a suffering lot seing the same hath fallen to the Saints before in whose person God
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
promises of doing much good to the Church They give out themselves to be wel-springs of comfort to the Lords People and clouds to drop down their doctrine as rain to make the Church fruitful whileas in effect they did but disappoint poor souls and darken the Truth for which the Apostle threatneth them with everlasting darknesse as their portion Hence Learn 1. They that do most hurt to the souls of the Lord's People by venting most dangerous errors among them make oftentimes the fairest promises of doing most good to them that so they may feed People with vain expectations of more than ever they can find from them faithful Ministers being sensible of their own insufficiency 2 Cor. 3.5 and of the necessity of a divine concurrence with their pains 1 Cor. 3.7 are more ready to expresse their fears of Peoples disappointment 2 Cor. 11.2 3. than to make such large promises of much comfort and profit to People by their means as false teachers use to do for here these seducers give out themselves to be what faithfull Ministers ought to be Wells of consolation receiving from Christ the Fountain and giving out to His People what may comfort them and Clouds to drop down their doctrine as rain in season to make them fruitful 2. Whatever be the fair pretences and promises of false teachers the Lord's People can meet with nothing but disappointment from them and whatever esteem they may have among the best for a time God will take His own time to manifest what they are in effect and to undeceive His own People for here they that gave out themselves and were esteemed to be the chief instruments of the comfort and fruitfulnesse of the Church as the similitudes of Wells and Clouds whereby they set out themselves do import are here discovered to be such as did disappoint and in disappointing increase the anxiety of these that expected comfort from them as Wells without water do the weary travellor and to be such as are acted by the restless spirit of Satan into every airth where their fore-named idols of gain and applause can be had as clouds that are carried with a tempest 3. The judgment of false teachers whereof their followers shall get a share shall be very proportionable to their sin for they promise to be Wells of consolation to the Lord's People and do disappoint them they themselves delight to walk and to lead others in the works of darknesse they darken the Truth of God and in this course they are restlesse as clouds carried with a tempest and therefore the threatning is exactly suited to these sins For them the mist of darknesse is reserved for ever Vers 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in error Here is the next course which soul-deceivers take to ensnare poor souls by their errors to wit a high and lofty stile of language which their love to their lusts made them to affect and whereby they were very taking with unmortified wanton professors especially such as have been turned from Paganism to the profession of Christianity Hence Learn 1. They that vent error do ordinarily hold it forth under some lofty strain of language and high-bended expressions beyond what is ordinary such as may be most taking with and admired by the hearers whileas faithfull Ministers can trust Christ to make plain Truth spoken in the simplicity of words effectual for the salvation comfort and edification of His own which is their main scope 1 Cor. 2.4 for it is here a character of false teachers They speak great swelling words 2. When the vail of odd and soaring expressions wherein false teachers delight is laid aside and the naked purpose held forth under them is considered it will be found of no worth but either some untruth or that which maketh nothing to the true advantage of souls both which are vanity for here their great swelling words are words of vanity 3. An affected lofty stile of language in uttering things divine doth ordinarily flow from some unmortified lust in the speaker especially the love of applause and is also mainly taking with wanton unhumbled souls when it doth provoke to more vanity and lightnesse by diverting them from the study of their natural vilenesse their need of Jesus and the necessity of the mortification of their heart-evils for they who speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse both which last clauses may be understood as well of the principle which doth bend the preacher to that strain as of the qualification of these hearers with whom it is most taking 4. There may be a very remarkable external change from vile and blasphemous opinions idolatrous and profane practices to a profession of Truth and suitablenesse of the outward conversation to it where there is no saving or inward change made of the heart from the love of secret lusts to the love of Christ and His grace the one without the other may be occasioned by the power of example the majesty and clearnesse of Truth which is in nothing contrary to natures light the beauty of holinesse shining in the conversation of Professors and outward advantages which sometimes may attend the profession of Truth and Holinesse for these here who were yet given to the lusts of their flesh and much wantonnesse had once clean escaped from the blasphemous opinions profane and idolatrous practices of those without the Church who are here called them that live in error 5. Whatever change of this sort be wrought upon men unless they labour to find the power of Christs Spirit changing their nature and mortifying their inward lusts they will easily be a prey to seducing spirits and carried to those sins which are no lesse dishonourable to God and destructive to their own souls than those wherein they lived before for here those who had once clean escaped from the vile opinions and wicked practices wherein Pagans live are now by the seduction of false teachers turned profane and licentious Christians Vers 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The last of those means whereby false teachers do ensnare so many of their hearers is their pretending to make clear to them and possesse them in that Christian liberty whereof the Gospel speaketh which they could not at all perform in regard themselves were compleat slaves to their lusts as captives in war are servants to their conqueror Hence Learn 1. The Doctrine of Christian liberty which is in it self most sweet and saving holding forth our freedom from the Law as a Covenant of work Rom. 7.4 and from the curse thereof Gal. 3.13 from the dominion of Satan Heb. 2.14 15. the terror and allurements of the world Gal.