to have the same suitable to their several ranks and conditions which God would have distinguished in some measure by apparrel Esth 5.1 Gen. 38.14 while they affect a newnesse and strangenesse whether in the kind of their apparel or in their way of using of it Zeph. 1.8 and when much time and expences are wasted about apparel as is imported in the Apostle's words here In all which and the like cases the Lord's People are ready to offend in the matter of their apparel and that because there is in them much unsubdued pride and vanity ready to manifest it self that way Isa 3.16 18 c. and because they forget that apparel is given to make them ashamed in remembrance of their sin 1 Tim. 2.9 14. for the hazard of offending by wasting both time and means is imported in this disswasive of the Apostle Whose adorning let it not be that outward adorning of plaiting the hair and wearing of gold or of putting on of apparel 2. Although the Lord allow persons who are in eminency above others to have ornaments beyond necessity Isa 22. â—0 21 22. and others to have more than ordinary at some special occasions Gen. 24.30 and all of his People to provide for things honest in the sight of all men Rom. 12.17 Yet when any Professor of Religion becomes excessive in the use of his liberty in these things he will be so far from commending Religion to others thereby that his practice will rather be a hinderance unto others to fall in love with it who may or will readily take occasion thence to think that Christians have no better things to take them up than these whereupon they wast their time pains and means for from this evil the Apostle here disswades Christian Women as they would gain their Heathen Husbands importing that their vanity and excesse in the matter of their apparel would rather hinder them than gain them to fall in love with Christianity Whose adorning let it not be that outward adorning of plaiting the hair c. 3. They that would by their outward carriage commend Religion and win others to fall in love therewith must have their prime care exercised about their heart which if it be adorned with the graces of God's Spirit in life and practice the conversation cannot but be lovely to all rightly discerning on-lookers for the Apostle having told those believing Women before that it was their conversation mainly which would gain their Husbands he now condescendeth upon the way of attaining to such a conversation Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 4. Those that wast much time pains and means in decking and trimming of their bodies do ordinarily neglect their souls leaving these in a disorderly sordid and filthy condition for the Apostle disswading from the one and in opposition thereto perswading to the other importeth the inconsistency of such an adorning of the outward man with the adorning of the inward Whose adorning let it not be that outward adorning c. but let it be the hidden man of the heart 5. The Lord hath been pleased to hide the hearts of every one from the knowledge of another who therefore ought not by their rash judging and censuring of the inward frame and state of others to invade the Lord's prerogative of searching the heart Jer. 17.10 but ought to bestow much pains for keeping in a right frame their own hearts which are hid from all eyes but God's as a prime evidence of their sincerity Psal 51.6 7. Therefore the inward frame of the spirit is here called The hidden man of the heart 6. That which mainly makes the carriage of a Professor of Religion a mean to gain others to Jesus Christ is the exercise of the graces of God's Spirit within especially meeknesse and quietnesse of spirit by the former whereof to wit meeknesse they keep down their passions from rising against others that wrong them or against the Lord's dispensation in exercising them more hardly than others Numb 12.2 3. whereby also they essay all amicable and loving wayes of reclaiming such as do wrong them before they go to the rigor of justice 1 Cor. 4.21 and by the latter to wit quietnesse of spirit they do eschew all needlesse contradiction of others Isa 53.7 all rashnesse in their actions Act. 19.36 all medling with things not belonging to them 1 Thess 4.11 and all expressions of miscontent with that lot which the Lord hath carved out to them Psal 131.2 All which are here required of Christian Women tied to unbelieving and profane Husbands as special means of gaining them to Christ for in order to their gaining the Apostle thus exhorteth the Wives to put on the ornament of a meek and quiet spirit 7. Where such a gracious frame of spirit is within as the Apostle here exhorteth Christian Women to labour for it will have visible effects that may be discerned without for the Apostle exhorteth Christian Wives to the study of meeknesse and quietnesse of spirit as a mean to gain their unbelieving Husbands which it could not prove except the effects thereof were visible in their carriage 8. The grace of Christ is such an ornament as being once put upon the soul doth never altogether fade or wax old The consideration whereof should make Christians more careful to have it in exercise in their hearts than to have on the best of their ornaments which will soon wear and wax old for as an argument to move Christians to put on this adorning of Gods grace the Apostle affirms it to be that which is incorruptible 9. Although every grace be the Lords own free gift Jam. 1.17 and the most Gracious cannot properly be profitable to Him Job 22.2 Yet He is pleased to esteem of his own grace and graciously to reward the persons to whom He gives it as if it were of much worth to Him The consideration whereof should heighten the esteem of grace in our hearts and quicken us to pains for getting and increasing of it for this end is this adorning of a meek and quiet spirit here commended from this that it is in the sight of God of great price Vers 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Here are two further arguments whereby the Apostle presseth upon Christian Women the study of such a carriage as might prove a mean of gaining their wicked Husbands The one is taken from the example of holy believing VVomen registred in Scripture who counted it their best ornament to manifest their holinesse and faith by their dutifulnesse to their Husbands and particularly of Sarah who testified her obedience to her Husband by her respective and reverend language to him
nothing of the wrath due to those who count it their heaven to exceed in all carnal delights notwithstanding of the light of the Gospel thereby disgracing their holy profession and making but a sport of deceiving their own souls since they can in the mean time deceive others insinuating themselves in the esteem and society of the Godly whether in their religious or ordinary feasts ver 13. who are so under the power of their unclean lusts that they cannot but manifest their filthy disposition being altogether impotent to resist temptations themselves and ensnaring with their errors and vile practices such others as are not well setled in knowledge and grace And who are so sold to the love of their gain that they make it their heart-exercise to attain thereto for all which he pronounceth them heirs of God's fearful curse Doct. 1. The wrath of God against sin had need to be oft inculcated to the guilty and knit unto the several branches of their sin that so they may have the more lively apprehensions of that wrath and may have their hearts accustomed to think upon it whensoever they think upon their sins that so they may be either stopped in the course of their sin and hastened to repentance or left the more inexcusable Therefore the Apostle in branching out the sin of false teachers and their followers doth so frequently intermix threatnings or some new representation of that wrath they have to expect They shall utterly perish in the former Verse and here they shall receive the reward of unrighteousness and they are cursed children 2. When God reckoneth with the wicked they shall not want a grain weight of the wrath due to them for since they have slighted the use-making of Christ's righteousnesse which makes sinners righteous and the study of holinesse which proveth them righteous they shall receive the reward of unrighteousness which in the Original doth signifie a due proportion of wrath to their sin 3. That which doth ripen wicked men for wrath is not their sins only simply considered but mainly the several aggravations ordinarily attending their sins whereof there may be seen here nine in number As 1. This doth exceedingly aggrege mens sin when they count it their very paradise to satisfie their lusts for so the word in the Original They count it their Eden to riot The more Heaven men apprehend in their sins the more Hell they will find 2. When men become so impudently bent upon their lusts that neither the light of the worlds knowledge of their sin nor thâ— light of the Word discovering the evil and hazard thereof doth restrain them both which may be comprehended in this other aggravation of their sin They count it pleasure to riot in the day time 3. When men by their sins do stain a holy profession that they have made before the world for if these men had not had a fair profession and high esteem in the Church they could not have been spots and blemishes while they feasted with the Lords people which is here made another aggravation of their guilt 4. When men do not only live in sin but do make a sport of it beguiling their own hearts with groundlesse apprehensions that there is neither such evil nor hazard therein as the Word holdeth forth and their own conscience sometimes suggesteth for this is another aggravation They sport themselves in their own deceivings 5. When in the mean time of their living in the slavery of their lusts they are carefull to keep up their esteem with the Godly and attend all occasions of converse with them that so they may cloak their sins for it is here made another aggravation of their guilt that all this wickednesse is committed while they feast with the Lord's People 6. When mens lusts are so vigorous within that they manifest their predominancy in their very outward carriage for this is a further aggravation of their sin They have eyes full of adultery 7. When men become so impotent to resist their lusts that the satisfying thereof becometh their very element out of which they cannot rest as the word here signifieth They cannot cease from sin which is also another aggravation of their guilt 8. When sinners become infectious and insnaring with the bait as the word beguiling in the Original signifies of fair pretences many others to swallow down their foul errors and profane practices this also is a high aggravation of their guilt 9. When men make it their heart-exercise whereabout they spend their wit and affections to fulfill their fleshly desires for this is here the last aggravation of their sin An heart they have exercised with covetous practices Doct. 4. Although it be possible that the Lord's People may without guiltinesse admit into their ordinary and intimate society the worst of men while they do not discover themselves as is clear concerning Ahithophel and Judas Yet doth the admission of such into their society oftentimes prove a great snare especially to those that are admitted while they take occasion there-from to harden themselves in those sins and to count the lesse of that vilenesse the commission whereof doth not mar their esteem and society with the Godly for this is one thing that helped these soul-deceivers to deceive themselves and willingly to overlook the evil of their own condition that notwithstanding of all their wickednesse they were admitted to the society of the Godly and did passe among them for such While they feast with you 5. When men labour not to mortifie their inward lusts the Lord oftentimes doth justly suffer them to manifest the predominancy of these lusts over them in their outward carriage As grace which is lively within will put some beauty upon the outward man Eccl. 8.1 So corruptions vigorous within will readily bewray the person to be its slave Isa 3.9 Having eyes full of adultery or as it is in the Original of the adultress 6. So bewitching is the spirit of error where it entereth and so devoted are deluded souls unto their seducing teachers That though these teachers be judicially plagued of God as ordinarily such are with profanity of life Yet this doth not make their followers loath at them or abhor their errors for though they did riot in the day time and had eyes full of adultery Yet were they still beguiling unstable souls 7. Those who are not rooted in knowledge by clear information and frequent meditation of the Truth and have not their hearts established with Grace by the frequent exercise thereof will readily be a prey to soul-deceivers for these whom they beguile are here called Unstable souls 8. No man doth serve one idol alone but many at once he that is wedded to worldly pleasures will be also to his creditâ— the want whereof doth mar his pleasure and if pleasure and credit be two of a mans idols readily gain will be the third that so he may the more easily attain to the other two Therefore doth the Apostle
Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Vers 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ Grace unto you and peace be multiplied This last part of the Inscription contains the second branch of the Description of those to whom the Epistle is directed together with the Apostles salutation of them They are here described from their most excellent spiritual condition to comfort them against their forementioned sad outward condition to wit that they were wailed out from among others as the word Elect signifies which may be safely understood both of the Lords eternal purpose of love toward them in which sense the word Elect is taken Matth. 20.16 as also of his actual separating of them from the rest of the world in their effectual Calling as the word is taken Joh. 15.16 And that not for any foreseen good that they were to do but according as the Lord in his eternal foreknowledge having all Adam's posterity in his eye had freely condescended upon them and appointed them to come by the way of faith and holinesse which his own Spirit was to work in them to the full enjoyment of all that Christ had purchased for them by his fulfilling of the Law and satisfying for the breach thereof To these in the salutation the Apostle wisheth the proofs of Gods favour in a continual increase of all saving graces and true peace with God with others and with their own consciences From this second branch of the Description of those to whom the Epistle is directed we may Learn 1. Although none in an ordinary way can infallibly know the election or effectual calling of another Rev. 2.17 yet it is not impossible for the Elect and Called themselves to attain to some comfortable measure of the knowledge thereof the Lord having taken so much pains to give the marks of such in his Word and to describe a saving work by the effects thereof which are proper to the Elect and effectually called Ones Joh. 6.37 2 Pet. 2.7 9. and having promised his Spirit to make his own know their priviledges 1 Cor. 2.12 for it is asserted here as Christians chief Consolation against their sad outward condition spoken of before that they are Elect Now this could be no more consolation to them that were eternally elected and effectually called than to any other Members of the Church except they might know themselves to be such as are here described and there can be no question but their consolation is mainly intended while they are thus spoken to Elect according to the foreknowledge of God 2. Where there may be discerned in Christians a serious and constanâ— profession of the Truth of Christ and endeavours to walk suitably thereunto there is sufficient ground for others to esteem and deal with them as with those that are the Elect of God and in time effectually called for though there be no ground to think that all to whom the Apostle writes were such Yet because he did intend to edifie the Elect and Regenerate and in charity did esteem them to be serious and constant Professors of the Truth even in a suffering time and to be aiming at an answerable walking thereunto he calls them here Elect according to the foreknowledge of God 3. Those who are powerfully drawn to believe in Jesus Christ and are changed by his Spirit and have his Spirit present manifesting their change to be such as the Word approves for saving have a well grounded confidence of their election or effectual calling for those whom the Apostle here calls Elect according to the foreknowledge of God are afterward at large described to be such as had a saving work of grace in them to wit saving faith in Christ ver 6. some good degree of mortification ver 22. and were daily imployers of Christ for growth in grace and holinesse chap. 2. ver 4. and had the Spirit of Jesus resting upon them chap. 4.14 4. The Lord doth not choose some sinners from among others whether in his eternal purpose of love or in their effectual calling because he did foresee them to make good use of their free-will for converting or sanctifying of themselves but only because his Majesty having all persons whom he purposed to frame unto salvation under his all-seing eye did out of his free love condescend upon some in particular while others were past by for those here who according to the foreknowledge of God are chosen to salvation are also chosen to come to the profession of it through that which the Lords Spirit worketh in them and so there can be nothing foreseen in them to proceed from the right use of their free-will which can be a motive to him to choose them since their sanctification is a work of his own Spirit and they are not elected to salvation for it but through it to salvation as a mean of his own working â— Elect according to the foreknowledge of God through sanctification of the Spirit 5. When we consider the Lord in that act of choosing some to eternal life we ought to consider him as a Father both of Christ the Mediator and of all those whom he doth elect for though Christ did not merit electing love in regard that love moved God to give Christ for sinners Joh. 3.16 yet we are allowed to conceive the Lord in that same act of appointing some to everlasting blessednesse to be also appointing his own Son to be their Redeemer and to be the Purchaser of that blessednesse for them and so to be putting on a fatherly affection towards them in him Eph. 1.4 That which doth cost us many thoughts and which we do in a manner break in many pieces in our conception was but one eternal act of God whose absolute perfection doth not admit of such succession in his thoughts or purposes as he allows us to have in our thoughts concerning these for while the Apostle speaks of Election according to the foreknowledge of God he calls him the Father 6. All who are chosen to partake of that everlasting blessednesse which Christ hath purchased are appointed to come to the possession of it through sanctification whereby their minds are enlightened to see their woful condition by nature Revel 3.17 18. to see the possibility and excellency of a better estate Ephes 1.17 18. their hearts are powerfully inclined to close with Christ Joh. 6.44 45. and they are enabled to foresake sin and follow after that which is well-pleasing in the sight of God Jam. 1.27 and so the whole man is separated for the Lords use 2 Tim. 2.21 which is sanctification in a large sense for these whom the Apostle affirms here to be elected to partake of what Christ hath purchased he doth clearly intimate that they must come to it through sanctification 7. It is not in the power of mans free-will or of any creature whatsoever to
ought to have the written Word so richly dwelling in them that they may be able to confirm every Truth they deliver from that Word and the Lord's People ought to be so well acquainted with the same that though Ministers do not spend time to cite particularly every Chapter and Verse where every passage they bring forth is to be found they may notwithstanding upon the hearing of it faithfully and for the substance repeated to them acknowledge and receive the same for the Lord's mind for even the Apostle here as frequently elswhere doth confirm his Doctrine by Scripture and yet supponing those to whom he writes well acquainted at least with the letter thereof he doth not condescend upon the particular place judging it sufficient to say Wherefore it is contained in the Scripture Behold I lay c. 2. True Faith can have solid footing no where but upon the written Word of God nor should any of the Lord's People be satisfied with the most pleasant notions about Christ Jesus till they see them grounded upon and drawn from that Word therfore the Apostle having in the former words commended Christ as the object of saving Faith doth here repeat again the same commendation of Him from the Old Testament that so Faith might rest safely upon Him as such a one Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone c. 3. Jesus Christ and He alone is that to the Church and to every soul that flees to Him which the chief corner stone whether the lowest or the highest is to the building He is the stone first laid in regard He was and behoved to be actually exercising His Mediatory Office before any sinner could attain to union or communion with God Col. 1.18 He is the stone laid lower than any of the rest in His humiliation Psal 22.6 He bears the weight of the whole Church and of every believing soul Heb. 1.3 He is more curiously wrought than any of the rest of the stones of the building as the chief corner-stone useth to be and engraven by the art of His Father adorning Him with all perfections suitable for the necessities of poor sinners Zech. 3.9 He is the bond whereby most differing Nations such as Jews and Gentiles are united in one building Eph. 2.16 as the foundation corner-stone knits the two side-walls of the building together He is the perfection of the whole in whom the building and every lively stone thereof is compleat Col. 2.10 as the highest corner-stone and as that also He is the glory and ornament of all the building Isa 22.24 In all which He is resembled by that whereby the Spirit of the Lord here sets Him forth to our capacity The chief corner-stone 4. We have this great blessing Christ for the chief corner-stone of this spiritual building with the Father's great good will who hath laid Him first In His eternal Counsel or Decree as the word used by Isaiah chap. 28.16 and here translated to lay doth signifie Psal 2.2 Secondly In His actual exhibition of Him to the Church as Mediatour first in the promise of Him Gen. 3.5 and next visibly in our flesh for so this word is also used to signifie the publishing or execution of things formerly decreed 2 Chron. 9.23 Prov. 3.19 And thirdly in His exalting of Him when He had perfected the work of Redemption so much of it as concerned Him to do in the state of his humiliation for so this same word used Psal 8.2 is translated Mat. 21.16 to perfect a work In all which respects the Father layes Christ the foundation or chief corner-stone in the Church and calls all to behold what pleasure He hath in so doing Behold I lay in Sion a chief corner-stone 5. The Father's condescendency to give His own blessed Son for the above-mentioned uses to His Church and Believers in Him which this similitude here made use of holds forth is worthy of our most serious consideration and Christ this chief corner-stone is much to be admired as differing from all other corner-stones He being one stone who is both the lowest and highest of the building Philip. 2.6 7. who hath immediate connexion with the least stone or meanest Believer as well as with the greatest or most eminent whether Prophets Apostles or even the virgin Mary Joh. 17.20 21. who communicates an influence of life and growth to every stone laid upon Him Eph. 2.21 and who never suffers any that are built upon Him to fall totally and finally off Him Joh. 10.28 In all which respects we are here called to admire Jesus Christ and to give our most serious attention and consideration to the Father in giving Him by this word which serves both to draw attention and admiration Behold I lay in Sion a chief corner-stone c. 6. Though Christ be God's gift to the whole Church made up of Jews and Gentiles Eph. 2.14 which often hath the name of Sion in Scripture Obad. 17. Yet with a special reference to the Church of the Jews who first had that name He is said to be laid in Sion being first preached publickly and held forth in Promises Sacrifices and Types to them Psal 147.19 20. being come of them according to the flesh Rom. 9.5 and first offered to them after His incarnation Matth. 10.5 6. from whom the news of Him is come to the rest of the world Mica 4.2 and by whom Christ shall yet have a great part of His publick glory in the world Hos 3.5 Rom. 11.12 15. All which should make us pity their present case and pray for their conversion for with a special eye to them is this spoken Behold I lay in Sion a chief corner-stone c. 7. Christ's fitness for this great work of our Redemption evidenced by the Father's choosing of Him for it from among all others as the word elect signifies and by His high esteem of Him as our Mediator should strongly draw the hearts of sinners in to Him and move them to dwell much upon the thoughts of His worth and of the Father's esteem of Him as He is the receiver of all that come to God through Him for the Apostle having commended Christ before from these two Epithits that He is chosen of God and precious as motives to draw sinners in to Him repeateth them here again as delighting to write and think of so sweet a subject as Christ Elect precious 8. That which builds sinners upon Christ this chief corner-stone is that grace of believing which according to the signification of the word in the Hebrew whence the Apostle translateth this Text is the fixedness or stayedness as this same word is translated Exod. 17.12 of the soul in the expectation of salvation through Christ offered in the Gospel and whereby the soul is fed and nourished upon Him as its necessary food which is also in the signification of the word in that Language for the Apostle instead of insisting further upon the
the same hazard Therefore the Apostle presseth the duty of Women to their Husbands by such an expression as imports a like strictnesse of tye upon them to their duty as was upon those mentioned in the last part of the former Chapter Likewise ye wives be subject c. 4. The wickednesse and disobedience to the Gospel of any married person however it may draw themselves under the curse of God Yet it doth neither loose the relation nor exempt the other party from their duty excepting in the case of Adultery and lawful divorce thereupon Mat. 5.32 or wilful desertion 1 Cor. 7.15 but doth rather tye the better party the more strictly to a conscionable discharge of that duty for the conviction or gaining of the other party for though the Apostle here doth suppone Husbands some of them at least to be disobedient to the Word Yet he presseth upon their Wives dutifulness to them as to their own Hubands Be in subjection to your own husbands that if any obey not the Word c. 5. Although the publick Ministery of the Word be the ordinary and principal mean of sinners conversion to the Lord Rom. 10.15 17. Yet the Lord may and sometimes doth make use of the pains of private Christians for that effect for it is supponed that they who obey not the Word may be won to obey it by the conversation of their wives 6. Although the Children of the Lord be bound to deal with the unconverted or profane among whom they live by discourse and conference commending Christ to them and pointing out the way of attaining acquaintance and communion with him Joh. 4.29 30. Philip. 2.15 16. Yet it is mainly a conversation suitable to the Word that God useth to blesse for gaining of such to fall in love with Religion without which the best discourses will rather harden folk in sin than reclaim them from their sinful wayes Therefore the Apostle here presseth practical duties upon Christian Women as the best way to gain their unbelieving Husbands That if any obey not the Word they may be won by the conversation of the wives while they behold your chast conversation c. 7. The Lord's People ought not to quit their hopes of the conversion of those who have not hitherto been perswaded by the Word to follow the directions thereof neither yet do believe the Truths revealed in it But they ought to continue their pains toward those with whom the publick Ministery doth not prevail for even to these Husbands whom the Apostle supponeth to be unbelievers disobedient to the Word and such as will not be perswaded thereby as the word here signifieth he pleads for duty from their Wives in hopes of gaining them thereby That if any obey not the Word they may without the Word be won by the conversation of the wives 8. The winning of a sinner to Jesus Christ is an imployment full of gain and advantage as the word here translated to be won signifieth both to the sinner it self who is thereby made partaker of the true riches Jam. 2.5 and to those who are instrumental in that work in regard of the comfort they may have from them Philip. 4.1 and the reward they shall have from God Dan. 12.3 and therefore it ought to be mannaged with a great deal of spiritual policy and skill as the same word also signifieth That if any obey not the Word c. they may be won 9. There is no part of a Christians conversation so prevalent to gain on-lookers to fall in love with Religion as that wherein the duties which we owe to others in the relation we have to them doth shine for these two chastity which in the peculiar signification of it is one main duty of the Wife in reference to her Husband and fear signifying reverence to a superiour Rom. 13.7 are the qualities of a christian conversation which the Spirit of God here condescends upon as most prevalent for gaining unbelievers to fall in love with Religion They may be won while they behold your chast conversation coupled with fear 10. Carnal men do very accurately pry into all the secrets of the practice of those that are religious which though it be done by them that they may find occasion against the Godly Psal 56.6 who should therefore be the more circumspect Psal 39.1 and the more earnest for God's teaching Psal 27.11 Yet the Lord may make use of it contrary to their intention to be a mean of much good to their souls for the word which the Apostle uses here while they behold signifieth very accurately to pry into and seriously to consider a thing upon which the Apostle may be safely conceived to lay some weight for moving Christian Women to the more holy circumspection in their carriage which the Lord might blesse for gaining of their Husbands While they behold your chast conversation 11. There is no true purity or holinesse of conversation which doth not flow from fear of offending God in the heart by which Christians depart from evil in their practice Prov. 16.6 Nor is there any true fear of God in the heart where the conversation is not in some measure holy Jer. 32.40 for though this chastity and fear of Christian Women here spoken of may be taken with a special respect to their Husbands Yet the words are of a larger signification and must necessarily include holinesse of life and fear of offending God in the heart what ever they might suffer from their Husbands the one whereof cannot be separated from the other A chast conversation coupled with fear Vers 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The Apostle giveth here two further directions to believing Women for attaining to such a conversation as through the Lord's blessing might prove a mean of gaining their unbelieving Husbands The one is negative that they should not be too curious and superfluous in trimming their outward man The other is positive that their great pains should be to have their inward man adorned with the grace of God especially meeknesse and peaceablenesse of spirit in reference to their Husbands and the Lord's dispensation in tying them to such men and to a crosse with them which last he presseth by two arguments The first is that this was an ornament that would not wax old as others do The second is that it is in very high esteem with the Lord and therefore as they desired to gain their husbands by their outward carriage their great care should be to attain to a right frame of spirit within Hence Learn 1. Even the Children of the Lord are in hazard to offend Him and others in the matter of their apparrel while they labour not
good Joh. 7.7 and their carriage a shame and â—â—proof to others 1 Joh. 3.12 for lest from the former â—â—couragement any might expect exemption from trouâ—â—â— by following that which is good he doth in this â—uppone that they might expect to be put to suffer for righteousness sake 2. The sufferings of the Godly for â—ighteousnesse sake are so far from making them miserable as themselves are apt to apprehend Psal 73.13 and the wicked world do ordinarily judge 2 Cor. 4.13 that by the contrary they serve both to promote their spiritual happinesse the times of suffering being the times wherein every grace thrives most Rom. 5.3 and divine consolation aboundeth most in their hearts 2 Cor. 1.5 and likewise to evidence and prove to them their right to everlasting blessednesse Philip. 1.28 a special measure whereof is reserved for the greatest sufferers Rev. 7.13 c for this second encouragement doth contradict the Lord's Peoples ordinary apprehension of themselves and the profane worlds opinion of them under suffering If ye suffer for righteousness sake happy are ye 3. The best of the Children of the Lord are in hazard to have their spirits troubled and perplexed with the fear of hazard from flesh which is then exceeding sinfull when it makes them deny the Truth Mat. 26.70 or take any sinful course for their temporal safety 1 Sam. 21.10 13. or when their spirits are thereby defiled and mudded as the word in the Original here signifieth with passion against the instruments of their trouble Mat. 26.51 which hazard is imported in this disswasive given to those that suffer for righteousness Fear not their fear neither be troubled 4. They who are sled to the righteousnesse of Jesus Christ and desire to adhere to that which is right in his sight notwithstanding of suffering have no cause to fear what flesh can do unto them or to have their spirits perturbed under the hardest of their suâ—â—â—â—ings considering that what ever they suffer is according to the Lord's fore-appointment 1 Thess 3.3 and carved out by His al-ruling providence Mat. 10.30 that they have the promise of his presence with them under thâ— sufferings Heb. 13.5 6. and are sure of a glorious issâ—â— out of them 1 Cor. 4.17 Upon which grounds 〈◊〉 ought to banish fleshly fear and perturbation out of 〈◊〉 hearts as the Apostle here exhorteth Fear not their â—eaâ— neither be troubled Vers 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear This Verse contains some further directions to persecuted Christians for attaining to a right frame of spirit and carriage under their sufferings The second in order is That they should reverence and adore in their hearts the soveraignty and holinesse of God especially in that dispensation of his toward them in putting them to suffer while their wicked persecutors prospered which direction as also the former is taken out of Isa 8.12 13. The third is That they should timously furnish themselves with such clear knowledge of the Truth that they may be able to hold forth from the Word of God reasons of what they believe and suffer for The fourth is That their testimony for the Truth should be seasoned with meeknesse even toward their persecutors And the fifth is That they should entertain in their hearts some holy fear of miscarrying in the way of giving that testimony Hence Learn 1. It is a principal part of a right disposition for sufferers to entertain in their hearts the sense and acknowledgment of the holinesse of God who though he be matchlesse in holinesse 1 Sam. 2.2 and can have nothing added to that or any other of his infinit perfections by any creature Rom. 11.35 36. Yet doth esteem himself sanctified in the hearts of his own while they are by the consideration of his holinesse made submissive to the hardest of his dispensations toward them Psal 22.3 afraid to offend so holy a Majesty Isa 29.23 and thereby also are confirmed in the faith of his performing all his Promises Psal 111.9 and eâ—ecuting of his threatnings upon his enemies and theirs â—â—b 1.12 for this is the Apostle's second direction for attaining to a right frame of spirit under sufferings sanctifie the Lord God in your hearts 2. The Children of the Lord while they are under hard usage from wicked men are in great hazard not only to forget the soveraignity of God over them to use them as he pleases for his own glory which occasioneth much perturbation of spirit in them Isa 51.12 13. but likewise to entertain in their hearts thoughts unsuitable to the holinesse and purity of his Nature as if their sufferings and the wickeds prosperity were not consistent therewith both which are imported in this exhortation to acknowledge the holinesse of God whom the Apostle representeth under such names as hold forth also his soveraignity Sanctifie the Lord God in your hearts 3. Although the Godly ought not to be anxious concerning their furniture in a time of trial Mat. 10.19 Yet ought they not to neglect ordinary means of preparation for trials such as the drinking-in of the solid and clear knowledge of the Truth 1 Tim. 6.19 entertaining the presence of that Spirit who revealeth Truths not yet known and brings known Truths to remembrance when it is necessary Joh. 19.26 that so they may be able to defend the Truth by holy reason drawn from the Scripture or make apology for it as the word here signifies and answer objections that may be made against the same Prov. 15.28 as is imported in this third direction Be ready alwayes to answer every man that asketh you a reason of the hope that is in you 4. Although in some cases the Children of the Lord may safely answer their adversaries with silence to wit when they have sufficiently and frequently born testimony to such Truths before Mat. 27.12 14. or when questions are propounded to them by wicked men out of scorn Prov. 26.5 or curiosity Luke 23.8 9 11. or to be a snare to the Godly Isa 36.21 Yet ought they still to keep themselves in a readinesse of mind and fitnesse of disposition for defending the Truth and giving a reason of what they hold when the glo y of God and edification of others call for it the seasoâ— and manner whereof every humble waiter on God shall know from Him Luke 12.11 12. and 21.14 15. Hab. 2.1 for the Apostle doth not direct them here to answer alwayes every man that asketh them but to be ready alwayes to answer every one that asketh a reason 5. The Children of the Lord ought not to satisfie themselves with any confidence or perswasion concerning the truths of the Gospel whereof they have not such clear and rational grounds from the Word as may not only convince themselves but such as they are able to hold forth to others when they are
the service of their lusts but imploy the same wholly in obedience to the Lord that they had spent so much thereof in the slavery of sin already and had been at so great a height in wickednesse For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts c. 3. Jesus Christ hath suffered for and conferred his saving grace upon some of the vilest of the children of men that He may proclaim his grace and love to be most free by bestowing it upon them who have nothing in them but what is loathsom in his sight and most powerful in coming over and doing away so much vilenesse and adorning the soul where it was with his beautiful grace for the Apostle clearly supposeth here himself and other Converts for whom Christ had suffered in the flesh to have been really such as are here described working the will of the Gentiles walking in lasciviousness lusts excesse of wine c. 4. It doth much concern all true Converts to entertain in their hearts the lively apprehension of the several steps of their former vilenesse wherein they have wallowed themselves before their conversion that they may be still vile in their own eyes considering how dishonourable to God they have sometimes been and may have their hearts frequently raised in the praises of Him who hath graciously pardoned and powerfully changed them 1 Tim. 1.13 c. and may manifest much compassion and meeknesse in their carriage toward those who yet remain in that condition wherein themselves once were Tit. 2.2 3. for here the Apostle representeth to his own heart and the hearts of other Converts the several branches of that profane disposition and course wherein they had lived before their conversion to wit that they had wrought the will of the Gentiles walked in lasciviousness lusts excesse of wine c. 5. True penitents will not stand to proclaim and aggreage their own vilenesse when it may serve for the glory of Christ's free grace in pardoning and changing of them and may provoke others to mortification and holinesse for here the Apostle puts himself in the catalogue of these who had walked in lasciviousnesse lusts excesse of wine c. 6. They who would reflect aright upon their disposition and carriage before their conversion should not only make their more grosse practices but the very inward motions and lusts of their hearts toward those sins which possibly they have never committed and consider with what strong bensell of spirit they have been inclined to or did commit those iniquities and call to mind the several sorts of their sins against both Tables of the Law such as their abusing of God's good creatures to be fewel to their lusts their following the example of others their serving of others or hardening of them in their sins by evil example their forsaking or corrupting of the right Worship of God and the like that by the distinct and clear up-taking of all they may be the more humble and the more provoked to praise God and to be diligent in their duty for such a representation is here given to Converts of their former disposition and carriage that they had in time past wrought with great intention and bensel of spirit as the word signifieth the will of the Gentiles by following their examples serving and encouraging them in their sins walking in outward vileness and inward lusts in excesse of wine and such other grosse sins against the second Table and in abominable idolatries against the first Table 7. Where the love of sin is entertained in the heart and profanity given way to in the practice contrary to the second Table there is ordinarily joyned therewith a forsaking or corrupting of the right Worship of God contrary to the first A spirit of strong delusion in the matters of Religion and God's Worship being the ordinary and just plague of God upon those who frame not their heart and manners according to the Rule of the Word 2 Thess 2.10 11 12. for this is the last instance of their profane course and may be taken for the consequent of the rest that having walked in lusts excesse of wine c. they did also walk in abominable idolatries 8. As every sin is hateful to the Lord Psal 45.7 and should for that cause be so to all his People Zech. 8.17 So he hath a special detestation of the sin of idolatry whether that more grosse kind of it whereby that external Worship which is due to God is any way given to a creature Exod. 32.5 Psal 106.19 20. or that which is more spiritual whereby the affections of the heart are powred out excessively upon any thing beside God were it never so lawful in it self Col. 3.5 Therefore is this Epithet expresly added to the last step of their wicked course here mentioned abominable idolatries Vers 4. Wherein they think it strange that you run not with them to the same excesse of riot speaking evil of you 5. Who shall give account to Him that is ready to judge the quick and the dead Followeth a third argument whereby the Apostle presseth the study of holinesse upon Believers and removeth a great discouragement out of their way The sum whereof is That however they who had now changed their course and company might expect to be made a wonder to the profane and disgraced by them so far as they could for not joyning with them in their profane courses formerly described Yet this ought to be no discouragement to the Godly in the way of holinesse in regard that these their mockers and persecutors behoved shortly to give a strict and sad account of their way to the Judge of all Hence Learn 1. Men that are left of God to live in any sinful course are very unwilling that any should part company with them in their way and are strongly desirous to have others infected with their sins that so there might be none to make them ashamed and many to encourage them in their evil way Psal 64.5 for so much is imported in this that they think strange that others run not with them to the same excesse of riot 2. Were the course of profane men never so vile and even such as Nature's light cannot but condemn yet it is to them matter of great admiration that any should abandon the course which they follow because they apprehend a paradise in the satisfaction of their lusts 2 Pet. 2.13 and the true sweetnesse which is in Christ's service is wholly hid from them Prov. 14.10 Therefore they think it strange that others run not with them to the same excesse of riot 3. It doth not satisfie gracelesse persons to go at leisure in the way to their own destruction but being acted by that violent spirit of Satan they make all the hast they can toward their own ruine as men in a race do for a great prize as the word here signifies
which is the particular trial here spoken of for having comforted them against fiery trials in the former Verse he here comforteth them against reproach If ye be reproached for the Name of Christ happy are ye 3. Even those who are not put to the hottest kind of sufferings are ready to miscarry and be discouraged under the lesser because the best are not easily brought to deny their own strength till they be under some extremity 2 Cor. 1.9 for this is imported in the Apostle's guarding and comforting against reproach If ye be reproached for the Name of Christ happy are ye 4. The consideration of the greatness of the reward which the Lord graciously bestoweth upon the least degree of suffering for Him should make His People joyfully undergo the greatest and most fiery of their trials If it be a happinesse to be reproached for His sake it must be a great happinesse to be killed for his sake for the Apostle makes this a reason why they should rejoyce under fiery trials that to be reproached for Him was a happy thing If ye be reproached for the Name of Christ happy are ye 5. It is not the sufferings of Christians but the cause for which they do suffer which makes them happy to wit their suffering for the profession of the Name of Christ for adhering to His Truth and their duty to Him and out of respect to His glory for this is the qualification of a right sufferer who may count himself happy in his sufferings If ye be reproached for the Name of Christ happy are ye 9. The third Person of the blessed Trinity is glorious in Himself being God equal with the Father and the Son 1 Joh. 5 7. and worketh glorious effects in the hearts where He dwelleth such as the bestowing and encreasing of grace which is begun glory 1 Cor. 3.18 giving clear fore-sights of glory Eph. 1.17 and sometimes sweet fore-tasts thereof Rom. 8.23 In which respects He is here called The Spirit of glory and of God 7. As the Spirit of the Lord doth constantly abide in the hearts of all Believers in regard of some of His operations Joh. 14. â—6 especially in regard of His preserving the seeds and habits of grace and keeping the Saints from final apostasie 1 Joh. 3.9 So He hath ordinarily a more glorious and more constant residence in regard of His comfortable and supporting operations in the hearts of sufferers than of others and though he have not tied Himself to fill the hearts of his suffering-people alwayes with sense and comfort but may withhold the same from the dearest of them under their sharpest sufferings and put them to live by Faith as it was with David and Christ himself Psal 22.1 2 c. Yet oftentimes their allowance of comfort is larger and their enjoyment of sensible presence longer than what others have who are not put to suffer and sweeter than what themselves have had before suffering for this is here held forth as an encouragement made out in a special way to sufferers The Spirit of glory and of God resteth upon you 8. The true happinesse of Believers standeth in their enjoyment of the presence of Christ's Spirit residing in their hearts and proving Himself to be there by His gracious operations which may be had in the midst of sharpest sufferings the consideration whereof ought to make great joy in the hearts of sufferers for the Apostle having pronounced such happy he doth explain their happinisse which is the reason of their joy under their sufferings That the Spirit of glory and of God resteth upon them 9. The more glorious and constant the residence of Christ's Spirit in the hearts of His suffering-people appeareth to be the more inraged will their profane persecutors be to speak evil of that Spirit that dwelleth in them which they will be esteemed to do though they do not expresly blaspheme the Spirit when they father the operations of the Spirit upon Satan Mat. 12.24.28 or when they wilfully resist and oppose His known mind delivered to them by His suffering-people Act. 7.51 for though the Spirit of glory and of God rest upon these persecuted Saints Yet upon the part of their persecutors He is evil spoken of 10. It may allay to the Godly the bitternesse of reproaches and disgraceful expressions against them to consider that by those the Spirit of the Lord counteth Himself evil spoken of and taketh as done directly against Himself those wrongs which are done to His People who are His Temple and His workmanship and will punish wicked men accordingly for this may be taken as a particular encouragement against reproach that even the Spirit of God was upon the part of them that did reproach His Followers evil spoken of 11. The Lord doth esteem Himself much glorified by His Peoples constancy in suffering for Him while His terror sweetnesse power and other properties are proclaimed and commended by that practice of His People in choosing of affliction rather than sin against Him and His esteeming so of it should be a strong motive to chearfulnesse and constancy in suffering for Him for this the Apostle expresly asserteth as an argument to constancy and chearfulnesse under suffering On your part He is glorified Vers 15. 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 Here is a third direction for attaining to a right carriage in a time of persecution the sum whereof is That as they desire to find the sweetnesse of the former consolations which the Apostle had held forth to sufferers they would keep themselves free of those evils which even Heathen Magistrates under whose power they lived would readily punish such as wronging the persons or estates of their neighbours medling with things without the bounds of their calling and other wickednesses of that sort So should they be the lesse moved with their sufferings Hence Learn 1. It is the duty of those who have power and authority over others to prove themselves keepers of both the Tables of the Law of God by punishing without respect of persons not only the grosser sorts of transgressions such as murder and theft whereby men injure the persons or estates of their neighbours but also those more subtil and specious sins such as invading the rights of others going beyond the bounds of folks calling which often are vailed with the pretences of zeal for God and the publick good Numb 16.3 which kind of sins the Apostle understands here by being busie in other mens matters Yea all other known iniquities whether against the first Table such as idolatry Job 31.26 27 28. blasphemie Lev. 24.11 Sabbath-breaking Numb 15.32 Or against the second such as disobedience to parents Deut. 21.18 c. adultery Job 31.11 All which and the like are iniquities to be punished by the Judge and are comprehended here under this general clause evil doers for the Apostle supposeth here that
no provision for a better they do declare that they undervalue the forgivenesse of sins 〈◊〉 for when the esteem of forgivenesse doth not stir up to thankfulnesse and holinesse God esteemeth it forgotten And he that walketh as if he forgot himself to be pardoned cannot comfortably conclude himself to be such a one however he may be esteemed and spoken of by the best as one that hath been purged from his old sins 3. As sins once committed ought still to be esteemed old as rags that are cast off or vomits never to be licked up again So all that either are or do professe or esteem themselves to be pardoned ought to keep the sensible remembrance of the Lord 's pardoning mercy so fresh in their hearts as they may be daily renewing their repentance for their old sins their thankfulness for the forgiveness of them and watchfulness against the like the lack of which lively exercises even in real Believers proveth them to be much forgetful that they have been purged from their old sins Vers 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall Followeth the third and fourth motives to diligence and growth in grace The one is The more of these a Christian attain unto the more shall be his clearnesse and certainty that he was from eternity chosen to life and is in time effectually called The other is That by this means he shall be kept from Apostasie and yeelding to temptations by the way From the third motive Learn 1. Although the election and effectual calling of every soul fled to Christ can be no surer than they are in themselves Rom. 11.29 2 Tim. 2.19 Yet may those priviledges be very unsure and unclear to the apprehension of these that are both chosen and called Therefore they are here exhorted to make them sure 2. As some comfortable measure of the certainty of both may be attained to even by ordinary Believers So this jewel of Assurance doth not fall in the lap of any lazie soul nor can any expect to attain to it or yet to entertain it in whose hearts grace is without exercise and whose conversation is without fruitfulnesse for so the Apostle exhorteth to give all diligence to make them sure importing that without that diligence they cannot be made sure to our hearts From the fourth motive Learn 1. Although none that are chosen and called can finally or totally fall away from grace Yet are they of themselves subject so to do and may actually fall in foul and scandalous sins for a time so much is supposed in this argument to diligence If you do these things ye shall never fall 2. The Lord's way of preserving His own from falling is by helping them to exercise their faith and other graces before named and to entertain so much of the fear of falling finally or scandalously as stirreth them up to give all diligence that their falling either wayes may be prevented for the hazard of falling is here made a motive to stir up Believers to diligence and exercise of grace Vers 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Here is the fifth motive The life of a Christian growing in grace and diligent in duties shall be to him a begun Heaven upon Earth his clearnesse concerning his right to it and his feeling of the first fruits of it being a begun entry into Heaven and the blessing of God upon his pains Hence Learn 1. There is a beginning of Heaven to be had in this life even such a clear sight by faith in the VVord of God reconciled with us in Christ and such fore-tasts of that sweet life we shall have with Him for ever as filleth the heart sometimes with comfort makes duties and difficulties easie as if a Christian were walking in the entry or pâ—rch of Heaven and stepping-in at the open gate thereof Psal 63.5 6. Philip. 3.20 which is to have an entrance abundantly ministred unto us in that everlasting Kingdom 2. As the reward of wel-doing here and hereafter may be proposed to Believers and looked upon by them as a motive to diligence and growth in grace So the only way to win to the beginning of that sweet life here and the full possession of it hereafter is activity in duties and keeping grace in lively exercise for the Apostle doth propose sweet first-fruits to be had here and an eternal reign in Christ's company for ever hereafter as a motive to diligence and the study of growth without which neither can be expected for So saith he an entrance shall be ministred c. Vers 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present Truth As a sixth motive the Apostle applieth his own Doctrine pressing growth and diligence to himself in his Calling as a Minister That since the hazard of negligence and the vantage of diligence was so great as he had cleared therefore he himself would not be negligent in his duty of stirring them up to diligence although he supposed many of them to be both discerning and solid Christians by reason whereof they might conceive so much pressing needlesse Hence Learn 1. While a Minister presseth duties upon People by arguments or motives he ought to apply these motives to himself for his own up-stirring in the duties of his Calling So doth the Apostle here while he saith Wherefore to wit because of the motives whereby I pressed diligence upon you I will not be negligent 2. One kindly motive of a Minister's diligence and earnestnesse with People is the sense he hath of the hazard or benefit may come to souls by slighting or obeying the Truths and Duties pressed So is it with the Apostle here as his own hazard and vantage stirreth him up So his consideration of their hazard and advantage maketh him stir them up 3. As it is the duty and commendation of Christians not to be still fluctuating and unfixed in matters of opinion or practice in Religion So neither the promise of the Spirit to bring all things to their remembrance nor Peoples great knowledge and setlednesse in the Truth doth put them beyond the need of the daily pains of Ministers whose work is not only to point out Believers Priviledges and to inform them of what they know not But to inculcate clear and presse known Truths and Duties even upon discerning and stablished Christians whose imperfection in knowledge forgetfulnesse lazinesse formality and oftentimes conceit that much pressing of known Truths and Duties is needlesse doth require that they should be put in mind though they know and be established in these things Vers 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance The seventh motive serveth both to
related the greatest things present And because a transient Voice is more easily mistaken or forgotten than a standing authentick Record therefore the written Word is a more sure ground for sinners faith to rest upon than a Voice from Heaven could be Next he commendeth the written Word from the usefulnesse thereof that it should prove to sinners who make it the rule of their faith and manners a comfortable Directory through this dark state of ignorance and misery until they get such a measure of the promised Spirit and nearness to the Son of righteousness that they shall not need a prospect of Glasse of the Word and Ordinances which will not be till death and the dawning of the day of eternity Hence Learn 1. The written Word believed to be the Lord's mind is the surest ground for faith to rest upon of any that ever hath been or can be given to sinners subject to forgetfulnesse jealousies and mistakes the general offers of Christ and free promises of His grace excluding none who will not exclude themselves give more solid encouragement to self-judging sinners than they could have by a Voice from Heaven calling them by their names for that would readily be suspected to be another than the Lord's or spoken to another of that name Therefore the Apostle comparing the written Word with the Voice from Heaven calleth it to sinners A more sure Word 2. As this world is so dark a place that our own reason the counsel or example of others will often leave us comfortlesse to wander and fall in snares except we look to the light of the Word which shineth in this dark place So they have the Lord's approbation and commendation who do apply their hearts to and satisfie themselves with this Word as the only and sufficient ground of their faith and rule of their manners to keep them from erring in judgment or practice for so saith the Apostle VVhereunto ye do well to take heed as to a light that shineth in a dark place 3. Although the light be now clear in comparison of what was before Christ came Yet being compared with that light we shall have in Heaven it is but dark Like the light that shineth out of a room where a candle is in a room where the candle is not seen So much doth this similitude of a light shining in a dark place import 4. Though it be so Yet shall the Word give comfortable direction to all that follow the light of it under all their crosses confusions and difficulties and these who make it a lamp to their feet and a light to their path may be sure to get at last such a clear and satisfactory sight of Christ as shall banish all darknesse and doubts and such a near union and fellowship with Him the bright Morning-Star gloriously present by His Spirit in their hearts and personally also in humane nature conversing with them for ever that they shall have no more need of Word or Ordinances which is the condition here described by the Apostle only to be expected in Heaven till which time we will never be above the direction of the Word and use of the Ordinances Eph. 4.13 Cant. 4.12 Vers 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Last of all the Apostle commendeth the written Word from the Divine Authority of it the interpretation or true meaning whereof cannot be found out by the wit or proper invention of any whereof the Apostle giveth a reason Because these truly gracious men who were consecrated and set a part by the Lord for receiving and registring His mind in Scriptures could neither speak nor write when nor what things they pleased but as they were immediatly moved and infallibly furnished by the Lord's Spirit whose mind it is Therefore the Scriptures are of Divine Authority and this the Apostle saith must be known first to wit as a principle of saving knowledge without which Christians cannot profit by the Scriptures Hence Learn 1. As the Scriptures do not hold forth to us the device of their heads who wrote it but the publick mind of God So none can attain to the right meaning nor be able to hold forth the true interpretation thereof by their own proper skill or invention there being in it such knots as the word interpretation importeth as cannot be loosed but by humble imploring the help of the Spirit whose mind it is as the Pen-men of it themselves did that they might know what was revealed to themselves Psa 119.18 Dan. 2.22 Zech. 4.4 5. and by comparing one place with another Act. 17.11 and making use of other helps that God hath given Dan. 9.2 1 Tim. 4.13 14 15. by which means through the Lords blessing we may come to some saving measure of the knowledge of God's mind in His Word and may have the common or publick consent of both Prophets and Apostles to every saving Truth made known 〈◊〉 us therein for no Prophesie or part of Scripture is of any private interpretation 2. As it is the duty of all the Lord's People to fix in their minds as an unquestionable Truth this principle That the Scriptures being the Lord's mind none can of themselves attain to the true meaning of them So till this principle be known at least so far as that it be not questioned there can be no light or comfort expected from the Word for the Apostle having exhorted in the former Verse to look to the Word for direction and comfort doth adde here that as they would find these they must know this first that it is not of any private interpretation And though only the Spirit of the Lord the Author of the Scriptures can fully perswade hearts that they are His mind Yet if men would consider that a great many of these truths that are revealed in Scripture are not only agreeable to Natures-light but may be in some measure known by it The one to wit the light of Nature teaching That there is one God the first cause of all omnipotent wise righteous and good that it is reasonable He should be served and that according to His own will which therefore He being both wise and good must have some way revealed that reasonable creatures have immortal souls and so die not as the beasts that there is no true happinesse in these things wherein men do ordinarily seek it that since vice and vertue receive not suitable rewards here there must be punishment and reward after this life all which and many other things of this sort Natures-light teacheth though darkly as the Scriptures themselves Rom. 1.19 20. and the Writings of those that never knew the Scriptures do witnesse The other again to wit the Scriptures clearly revealing these same things pointing out the nature will and way of worshipping of
certain pledges of God's wrath to come upon false teachers and their followers yea upon all ungodly persons making them ensamples not only to those who should be found guilty of such unnatural uncleannesse as the Sodomites were but also to all that after should live ungodly whatever their particular sins should be 5. However they that live in sin under the light of the Word be neither willing to hear threatnings nor to apply them to themselves Isa 13.10 Yet is the Lord's Justice against impenitent sinners so clear in the examples thereof recorded in Scripture and the vvitnesse and deputy conscience which God hath in every man's bosom so impartial that if upon serious consideration of what God's holy Justice hath done to sinners before it were put to speak what men continuing in their sinful courses have to expect now they could not but be made to apply wrath to themselves and certainly to expect it while they compare their own sins with those for which others have been punished and do consider how impartially and immutably just He is with whom they as well as others have to do Therefore the Apostle doth not expresse the inference which he clearly intendeth should be drawn from the three forenamed instances But leaveth it to the consciences of these whom he hath been threatning as that which they might easily conclude from thence Vers 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and bearing vexed his righteous soul from day to day with their unlawful deeds For the comfort of all that mourn for the prevailing of iniquity in those among whom they live the Apostle subjoyneth to the former instance the example of Lot's preservation whom the Spirit of the Lord that indited this Scripture doth commend by several expressions of great respect for His deep resentment of and sympathy with the Lord 's suffering honour and for these vile Sodomites amongst whom Providence had cast his lot for a time Hence Learn 1. The dearest of the Children of the Lord may be put by His providence to have their residence among the worst of men the Lord thereby correcting and humbling them for their too low esteem and little use-making of better society while they had it of which fault it seems Lot was not altogether free Gen. 13. and thereby also giving them occasion to do good to the souls of their godlesse neighbours and bear witnesse against their wickednesse both which Lot endeavoured Gen. 19.7 who for these and other reasons had his lot among the Sodomites for a time 2. It is not impossible for the Children of the Lord living among the most profane to retain their integrity and have the Lord's approbation for their disposition and carriage there being much more power in the grace of Christ and his indwelling Spirit in them than there is in the temptations of Satan or the example of the wicked notwithstanding all their terrors and allurements for Lot among the Sodomites is approven and commended as a just and righteous man 3. It is the kindly disposition of a true penitent to be so far from taking pleasure in the sins of others as the wicked do Rom. 1.32 that he will be vexed in soul and will account it his duty to put himself to much greif as the words here signifie while he doth ponder and is a witnesse of His dishonour that hath forgiven him for so was it with penitent and pardoned Lot he was vexed which is a passive word and did vex which is an active his righteous soul with the filthy conversation and unjust deeds of the Sodomites 4. This sympathizing frame of spirit with the Lords suffering honour is much taken notice of by Him both to reward it graciously and to punish them that occasion that grief to His People Therefore both the expressions of Lot's vexation and of the Lord's respect to him are frequently repeated here Just Lot was vexed and did vex his righteous soul 5. It is the priviledge of a true penitent to be in no lesse esteem with a merciful God and to find no lesse expressions of respect from Him than if he had never sinned against Him for though Lot not without guiltinesse did separate from Abraham choosing Sodom to live in for better worldly accommodation for which he met with much oppression and soul-vexation both which the word in the Original doth signifie Yet the Lord did not only preserve him from Sodom's judgment but He doth yet preserve his memory in esteem by these manifold expressions of His respect to him He delivered just Lot that righteous man who vexed his righteous soul 6. When men are left of God to follow the inclination of their corrupt nature they will go to such a height of wickednesse as ought not to be mentioned without abhorrency they will not be restrained by any Law they will cast aside all modesty and avow their vilenesse in their outward conversation unnatural sins will become the very element wherein they will not weary to wast themselves daily all which is signified by these words here in the Original whereby the carriage of the Sodomites is set forth and by the Apostle's speaking of it with so great detestation while he saith Lot was vexed with the filthy conversation of the wicked and did vex his righteous soul from day to day with their unlawful deeds Vers 9. The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished This Verse containeth the application of all the former instances in a conclusion drawn from them especially for the comfort of the Godly as also for the terror of the wicked who ought both to draw the inference which is here from the former examples Hence Learn 1. Although there be now no ordinary warrant to expect such an extraordinary way of preservation from common calamities as some of the Saints have found before Yet that same wisdom power and love in God which wrought deliverance for them being engaged in the Covenant of Grace to be forth-coming for all His own in the way that may be most for His honour and their good All who imitate these Saints in fearing threatned judgments in mourning for and keeping themselves free of the causes procuring them and in the use of commanded means for their preservation may take their extraordinary deliverances recorded in Scripture for pledges to them either of exemption from the outward calamity if that be for their good or of the equivalent thereof or rather that which will be better for them to wit such a measure of the Lord's presence under it as changeth the nature of it to them or their full deliverance both from sin and trouble by it for Noah and Lot's preservation which were extraordinary are here held forth as usefull for ordinary Believers whence they might draw this comfortable conclusion The Lord knoweth how
to deliver the Godly out of temptation 2. It is the lot of the truly godly to be brought into many and great straits not only by outward troubles but by inward temptations both which come ordinarily together upon the Children of the Lord that so their manifold corruptions may be born down the several graces of God's Spirit in them may be tried and increased by exercise and the power faithfulnesse and love of Christ manifested and commended in their thorow-bearing and deliverance for they from whose case this inference is drawn were in both these exercises at once and the word temptation here doth ordinarily in Scripture signifie both afflictions and temptations to sin 3. While the Children of the Lord are exercised with outward afflictions and inward temptations they are also oftentimes both ignorant of a way of delivery and anxious concerning it as if their straits and the way of their out-gate were hid from the Lord as it is Isa 40.27 for this consolation The Lord knoweth how to deliver the Godly is fitted for such a case and so doth suppose it to be ordinary 4. The Lord 's taking notice of the straits of the Godly and His knowledge of the way of their deliverance should be to them a sufficient ground of comfort both against their straits and their ignorance of a way of out-gate His love having engaged His power and faithfulnesse to make forth-coming for them every thing His infinit Wisdom seeth to be most for their good for for this very end is this consolation given to the Godly The Lord knoweth how to deliver them out of temptation that they may be comforted both against their straits and their ignorance of a way of delivery 5. Whether the Lord spare wicked men or let out the earnest of His wrath upon them in this life yet is the fu l measure thereof keeping to the fore for them against the day of judgment when they shall be made able to endure that wrath a sparkle whereof would now undo them Therefore for their terror is this conclusion also drawn from the former examples The Lord knoweth how to reserve the unjust to the day of judgement to be punished Vers 10. But chiefly them that walk after the flesh in the last of uncleanness and despise government presumptuous are they self-willed they are not afraid to speak evil of dignities The former threatnings and examples of God's judgments which do concern all ungodly men are here particularly applied to some who did in a special maner incense the wrath of God against themselves amongst whom false teachers and their followers are mainly eyed and who are described from this that they follow their unmortified corruption as their ordinary leader making a trade of sins against the second Table particularly the seventh and fifth Commandments thereof wherein they were so bold and self-pleasing that they did not fear openly to disgrace any lawful Authority that might oppose them in their wickednesse Hence Learn 1. Whatever be the fair pretences of singular holinesse that false teachers use to have 2 Cor. 11.13 Yet really and in effect they are nothing else but profane slaves to their lusts in so far as Truth is forsaken and error received profanity must needs have place and holinesse be forsaken the same Spirit of Christ being the Spirit of truth and the Spirit of Holinesse for these Seducers who drew so many after them by their fair pretences are mainly intended here while the Apostle saith They walk after the flesh in the lust of uncleannesse 2. Although any one act of sin yea the least sinful motion of the heart doth deserve God's everlasting wrath Rom. 6.33 Yet there is a singular measure of wrath abiding some sinners beyond others particularly those who are not only through infirmity overtaken in sin as the best of the Saints have been but do also make their corrupt inclination their ordinary guide and rule and their following and satisfying thereof their common trade for the threatning formerly given out against all the ungodly is here particularly applied to some chiefly those that walk after the flesh 3. The wrath of a holy God is in a special way incensed against the sin of uncleannesse and that not only against the outward acts of that sin such as fornication adultery c. but against the very inward motions of the heart toward it for there is a special measure of wrath here denounced against them who walk in the lust or as the word signifieth the desire of uncleannesse 4. Lawful Magistracy is a Divine Ordinance so precious in God's account that He will let out a special measure of His wrath upon men for want of inward respect to it in their hearts yea for any expressions that may weaken the due esteem thereof in the hearts of others even though they were Heathens that were invested with that Office for though Magistrates were generally such at this time Yet there is a special degree of wrath threatned against them who either undervalue in their hearts or disgrace by their expressions that Ordinance Especially those who despise Government and are not afraid to speak evil of Dignities 5. Men that are slaves to their own lusts are ordinarily un-friends to lawful Magistrates pretend what they will they who live in rebellion against God can never be truly loyal to any Vicegerent of His and therefore ought not to be preferred or countenanced by such or any that give our themselves to be such for they that walk after the flesh do also despise Government 6. The more stout-hearted men are in their sinful courses out-facing all challenges and the more wedded to their own inclination not fearing to disgrace any that have a calling to oppose them in their wickednesse the more wrath have they to expect from God for thus is the sin of these men aggreged who are here threatned with a special measure of wrath Presumptuous are they self-willed 7. Although sedition and disloyalty to lawful Magistracie be the ordinary charge which false teachers give in against he faithful Servants of Christ Act. 24.1 5. and 17.6 7. as they did also against the Lord himself Luke 23.1 2. Yet these false teachers themselves will be found to be the greatest unfriends of lawful Magistrates either denying or weakning their Authority if so be they imploy their power any way for opposing their errors or wicked practices for false teachers are mainly intended here and charged by the Spirit of the Lord with this guilt They despise Government and are not afraid to speak evil of Dignities Vers 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. The Apostle doth aggrege their sin of despising and disgracing lawful Authority from the carriage of the good Angels who though they be far above the greatest on Earth in power and other perfections Yet do they esteem so highly of Magistracy that they are loth to do any thing that