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
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
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
work any good motion or inclination in a sinners heart that is the work of the Spirit of God alone for sanctification which comprehends all gracious qualities is here called the work of the Spirit 8. Jesus Christ our Mediator hath both obeyed the Law perfectly for us that he might make up the defects of our imperfect obedience Col. 2.10 and cast us a perfect copy which we are bound to aim at in conformity Heb. 12.2 and likewise hath born all that wrath which was due to all the Elect for their breach of the Law that so deserved wrath might passe over all his redeemed ones as the destroying Angel passed by those whose doors were sprinkled with the bloud of the Paschal Lamb to which the Apostles expression here alludes for both these which are commonly called Christs active and passive obedience are here expressed by the Apostle while he saith Elect c. unto obedience and sprinkleing of the bloud of Jesus Christ 9. All the Elect will certainly partake of all that Christ hath purchased by his doing and suffering for them the first fruits whereof they get in time and the full harvest afterward none of them can fall short of what they are from eternity destinated unto for the Apostle saith here they are chosen unto obedience and sprinkling of the bloud of Christ which is nothing else but to be chosen to lay hold on both by faith and at last fully to enjoy what both hath merited for them 10. Although Christs fulfilling of the Law and suffering for our breach thereof which is here called his obedience and the sprinkling of his bloud be in order first imputed to us for justification before our sanctification Rom. 8.30 Yet our assurance and comfort of our interest in his obedience and sufferings is not had till after our sanctification See Joh. 14.21 for to be elect through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ is to be from eternity chosen to come by the way of holinesse to the full participation of what Christ hath purchased by his obedience and sufferings to wit peace and joy in the holy Ghost here and the full enjoyment of God hereafter both which are the purchase of his obedience and sufferings to which we are elected Elect unto obedience and sprinkling 11. When we consider that great work which concerneth the salvation of lost sinners we are to look upon all the Persons of the blessed Trinity as concurring therin that so we may have the higher esteem of the work which hath such agents and may have our hearts raised to give equal glory to all the Persons for though our Election Redemption Sanctification and Glorification be each of them the work of the whole Deity and none of the Persons are to be excluded from any of these Yet the Scripture alloweth us to have such thoughts anent the order of the Persons in working as we may have anent the order of their subsistance for here the Apostle sets forth the Father out of his good pleasure electing sinners to grace and glory the Son by his obedience and suffering purchasing the same for them and the Spirit by his vertue and power working grace in them and so preparing them for that blessednesse which the Father hath appointed and Christ hath purchased for them Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ From the salutation Learn 1. The Ministers of Christ while they are dealing with the Lords People should labour for enlarged desires after their welfare so will they be the more serious and affectionate in dealing with them their pains will be the more sweet to themselves and the more acceptable to and succesful with the people for the Apostles ordinarily begin their Epistles with such ample expressions of their desires after the good of those to whom they writ as this Apostle doth here Grace and peace be multiplied unto you 2. No lesse than a continual encrease of the proofs of Gods favour and of all saving graces together with true quietness of spirit and every blessing of God necessary for the same is the Lord's allowance to his redeemed and sanctified ones whatever measure of this allowance any of them have received there is still more of it to be had and still more of it will be given unto them except their unbelief and other sins obstruct the outletting thereof for all this and much more the Apostle wisheth unto them and pronounceth upon them in this salâ—â—ation Grace and peace be multiplied unto you 3. It is only those who are fled to Christ's merits and are begun to be changed by his Spirit who can expect this comfortable allowance to be letten forth to them and those only Christ's Ministers may in his Name certifie of it for it is only those who are described in the former part of the Verse to whom this is spoken and this is not only a favourable wish of the Apostles but a definitive sentence of the Spirit of God passed in their favours That Grace and peace shall be multiplied unto them Vers 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Here the Apostle enters upon the first part of the Chapter wherein he sets forth the excellency of the state of Believers in Jesus Christ that thereby he may confirm them in the Truth comfort them under their sufferings and inforce upon them the study of holinesse which are his principal scope in the whole Epistle And this part he begins with a song of praise to God which all Believers should follow in their hearts the reasons of which song contains their priviledges whereof every one doth prove their state to be most excellent and that therefore they ought to be constant sufferers and holy walkers The first reason is That they had a new spiritual life and nature communicated to them in their Regeneration whereby they were now made Children of God and this priviledge is described and commended 1. From the Author thereof that it is God and the Father of such a Son as Christ who hath made us his children 2. From the impulsive cause moving him so to do to wit nothing in us but mercy in him which is commended from the plenty or abundance of it 3. This priviledge of Regeneration is commended from the effect of it that thereby the Regenerate are made to hope for those excellent things spoken of in the following words The nature of which hope is cleared 1. From the propertie or effect of it it is lively quickning the soul that hath it And 2. From the ground of it which is the cause of its livelinesse to wit that our Cautioner who died in our room is risen to apply his purchase and to possesse us
blessedness which Faith closeth with in the promise which is the exercise of the grace of hope and to live so as they may never mar that confidence whether by security or discouragement knowing that when we lose our confidence we do therewith lose our strength for all duties Lam. 3.18 for oven those for whom the heavenly inheritance is made sure ver 4. whose perseverance is also sure ver 5. and whose comfort in the believâ—â—â— of both is very great ver 6. are here exhorted to hope to the end 8. That which strengthens the Believers hope of Glory and keeps it in life and exercise is the believing consideration of that compleat ransom paid by Christ for them that fly to him his undertaking to cause them persevere and their own frequent reflecting upon the evidences of his grace in themselves for upon these grounds held forth in the former part of the Chapter doth the Apostle infer this exhortation Wherefore gird â—p c. and hope to the end 9. The largest manifestation of the favour of God and the highest degree of holinesse which any attain to in time is but small being compared with that measure of both which Believers have good ground to hope for when Christ and they shall meet for these who had a good measure of both are here exhorted to look for a further Hope to the end for the grace that is to be brought 10. Christ is now under a vail to Believers his bodily presence being necessarily withdrawn from them Job 16.7 and his spiritual glory but seen in a glasse darkly by them who could not endure a clear sight of either but at his second coming the vail shall be taken off and we made able to behold and enjoy Him visibly conversant with us in our flesh for ever for that day is here called the revelâ—tion of Christ Vers 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Here is the second motive to the study of holinesse taken from that sweet priviledge of adoption by the consideration whereof the Apostle excites them as children to give themselves up to their fathers obedience and to keep themselves free of the slavery of their lusts wherein they had lived before they knew Christ savingly Hence Learn 1. Although the best that ever lived have reason to judge themselves unworthy to be in the rank of Servants to the Lord Mat. 3.11 Yet it pleases Him to advance the meanest that receive Christ by Faith to the dignity and priviledges of His Children for the Apostle designs all Believers even the meanest by this stile Obedient Children 2. Whenever the Children of the Lord do consider their dignity of sonship they should be thereby strongly moved to the study of obedience to their Father which consists in a sincere endeavour after conformity to all his Commands without exception of any Psal 119.6 in their kindly submission to all his corrections Heb. 12.5 and both these out of love to Him a now become their Father in Christ So shall their sonship be clearly evidenced to them when they devote themselves wholly to their Fathers obedience and go about every part of it as obedient children 3. The faith of this blessed relation to God as our Father in Christ is that frame of spirit wherewith we should labour to go about every duty of new obedience so will we be confident that our infirmities shall be pitied and our weak endeavours to obey accepted Psal 103.13 and that our wants shall be supplied as shall be necessary Mat. 6.32 for as these words contain a motive to obedience taken from our adoption so they hold forth the right manner of Childrens going about every duty to wit As obedient Children in obedience and out of love to their Father 4. Before that saving change which the Lord makes upon sinners in Regeneration they are not only void of the saving knowledge of God in Christ but they are also as the word here doth signifie incapable and without a mind to know any thing of that sort for this is one part and the first part of that misery wherein these who are now Children of God are supponed to have been in ignorance 5. Ignorance is the fountain and root of profanity and of folks serving of their lusts they who know not the terror and sweetnesse of the Lord can never be deterred nor drawn from delighting in the slavery of their sins for the Apostle makes their ignorance the rise of their profanity while he dehorts them from fashioning themselves according to their former lusts in ignorance 6. Not only are the unregenerate in ignorance and therefore slaves to their lusts but they are voluntary slaves giving themselves wholly away to the satisfaction of their sinful desires and shaping or moulding as the word here signifies their endeavours and undertakings according to the sinfull motions of their corrupt nature for so were those once who are now Children not only living in ignorance and following their lusts but fashioning themselves according to their lusts 7. It is necessary for the Children of the Lord to have a clear representation of the wofull case wherein they were before Christ did change them that they may be kept still humble and careful to testifie their thankfulness to Him for making a change upon them in all the duties of new obedience whereby He is honoured for while the Apostle is pressing these duties he giveth this clear representation of that woful condition wherein they had been formerly fashioning themselves according to their former lusts in their ignorance 8. Although there be no hazard that any of the Regenerate shall ever lose their new nature which is the seed of God abiding in them 1 Joh. 3.9 Yet in regard their former lusts are but in part subdued and therefore old love to them is soon kindled there is a great hazard that they should become for their present disposition and carriage very like unto what they were before they got a new nature the consideration whereof should stir them up to diligence and progresse in the study of mortification for this hazard is insinuated by the Apostle while he presseth upon the Regenerate that they should not fashion themselves according to their former lusts in their ignorance 9. Diligence in new obedience flowing from the faith and sense of our spiritual priviledges especially of our adoption iâ— that which keeps the Children of the Lord from the wonted slavery of their lusts for these words may be taken as a remedy against the prevailing of them As obedient Children not fashioning your selves according to the former lusts in your ignorance Vers 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy The Apostle having in the former Verse pressed the study of holiness negatively from that great priviledge of adoption doth here presse the same positively by two
His Bow abode in its strength Gen. 49.24 there being nothing in Him to befriend a temptation Job 14.30 He being by His miraculous conception exempted from the contagion of Original sin Luke 1.35 whence actual transgressions flow Jam. 4.1 and it behoved Him to be so that He might be compleatly lovely to God as being the truth of all those spotless Lambs that were offered under the Law as types of Him Joh. 1.29 and that He might be a perfect pattern of holinesse to His Followers who did no sin 2. There is nothing but truth and sincerity in all the words of Christ He never exprest more willingnesse to receive and do good unto sinners than He doth mind really to make out to all that come to Him nor hath He exprest more wrath against slighters of Him than they shall find to be true for this is another branch of the commendation of Christ from His innocency Neither was guile found in His mouth 3 How innocent soever the Children of the Lord may be of those crimes which are unjustly charged upon them by persecutors as the cause of their sufferings Yet the sense of their sinfulness in other things ought to make them submissive to and patient under hardest sufferings from men considering that they suffer for lesse than they deserve Ezra 9.13 and that it becomes them to bear indignation because they have sinned Mica 7.9 for the Apostle proposeth the innocency of Christ who was a patient sufferer as an argument from the more to the lesse to move sinfull things not to take ill with sufferings since Christ was a patient sufferer who did no sin c. 4. As all that would glorifie the Lord by their sufferings and have comfort under them must study to imitate Jesus Christ in His innocency and sincerity So they that have attained to the greatest measure of conformity to Him in these may not therefore expect exemption from sad sufferings but rather the liker to Him in these they are to look for the worse usage from wicked men for as Christ's innocency and sincerity are here held forth as steps of His which they that would honour Him by their sufferings and have comfort under them must follow So He is here held forth as exposed to extream grievous sufferings notwithstanding He had these in their perfection He did no sin neither was guile found in his mouth yet He was reviled and put to hardest sufferings 5. It was the lot of our Lord Jesus when He was in our place in the estate of His humiliation not only to suffer hard things in His Person but likewise in His Name to have that rent and torn with reproaches and to have foul crimes as the word here rendred to revise signifies unjustly laid to His charge such as compliance with Satan Joh. 10.20 blasphemy Joh. 10.33 sedition Luke 23.2 and the like and that because though He never did any thing worthy of blame He stood in the room of many sinners really guilty of all these crimes which were only upon Him by imputation so as He bear the curse of God and the shame of the world that was due to these sins for this lot is here suppoâ—ed to have been Christ's that He not only suffered but was reviled 6. While our Lord Jesus was under this lot He did not give a meeting of any kind to his enemies but was so far from charging them with foul crimes unjustly which is reviling that when they had done so to Him calling Him a Devil Joh. 8.48 He did not at that time so much as repeat the like challenge which He had before justly laid to their charge Joh. 8.44 and though He did sometimes threaten fearful judgments upon despisers of reconciliation with God through Him Mat. 23.13 c. Yet upon his receiving of greatest personal wrongs He did not so much as renew any of these threatnings but on the contrary prayed for his enemies Luke 23.34 lest in the misapprehension of any onlookers His sufferings might have been stained with imputation of passion or revenge and his followers might have abused his practise to vent their carnal passion against their persecutors the hazard whereof is likewise imported in the Apostle's guarding thus against it Who when He was reviled reviled not again when He suffered He threatned not 7. As all Christ's Followers should resolve to meet with grievous reproaches and slanders joyned with their other sufferings as Christ did So ought they to follow Christ's steps in not requiting their enemies or giving ill language for the worst usage but must learn to die to their reputation as well as to other things for His sake who when He was reviled reviled not again when He suffered he threatned not 8. While Christ our Lord was suffering in our room He did with much confidence and willingnesse deliver Himself up to the will of his righteous Father to endure the utmost that was due to sinners according to his undertaking in the Covenant of Redemption Psa 40.7 8. knowing that his Father's righteousnesse was engaged in the same Covenant to sustain his Manhead under all his sufferings Isa 50.7 c. to reward Him for them by giving Him all that He died for as his seed to serve him and praise him for ever Isa 53.10 11. and to punish all the rest according to their deserving Psal 110.5 6. for this is here expresly asserted as the ground of the patience and submission of the man Christ to the Fathers will He committed himself to Him that judgeth righteously 9. Although these acts of Faith which do necessarily presuppose guiltinesse or have with them any mixture of mis-belief or discouragement could not be in Christ who was holy harmlesse undefiled and separated from sinners Heb. 7.26 Yet His Soul was eminently endued with the grace of Faith as it is taken for resting upon the faithfulnesse of God and resignation of ones person and cause to Him under unjust sufferings from men for thus is Christ here as a Believer described He committed Himself to Him that judgeth righteously 10. The opprest and suffering People of God who are not able to defend themselves from wrongs at mens hands nor to redresse the same ought to commit themselves and their cause to God their Father as to a righteous Judge not out of malice against or desire of judgment upon their persecutors but as a mean to prevent their own despondency of spirit and despair under their hard usage for this practise of Christ's is one of his steps which suffering Christians ought to follow He committed himself to Him that judgeth righteously 11. The best way for Christians to attain to true christian patience under a crosse for Christ to keep down their carnal passions while they suffer wrongfully from men and to guard their hearts against the study of revenge toward their persecutors is to resign themselves and their cause in the hands of God the righteous Judge for though there was no hazard of such
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