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
promises of doing much good to the Church They give out themselves to be wel-springs of comfort to the Lords People and clouds to drop down their doctrine as rain to make the Church fruitful whileas in effect they did but disappoint poor souls and darken the Truth for which the Apostle threatneth them with everlasting darknesse as their portion Hence Learn 1. They that do most hurt to the souls of the Lord's People by venting most dangerous errors among them make oftentimes the fairest promises of doing most good to them that so they may feed People with vain expectations of more than ever they can find from them faithful Ministers being sensible of their own insufficiency 2 Cor. 3.5 and of the necessity of a divine concurrence with their pains 1 Cor. 3.7 are more ready to expresse their fears of Peoples disappointment 2 Cor. 11.2 3. than to make such large promises of much comfort and profit to People by their means as false teachers use to do for here these seducers give out themselves to be what faithfull Ministers ought to be Wells of consolation receiving from Christ the Fountain and giving out to His People what may comfort them and Clouds to drop down their doctrine as rain in season to make them fruitful 2. Whatever be the fair pretences and promises of false teachers the Lord's People can meet with nothing but disappointment from them and whatever esteem they may have among the best for a time God will take His own time to manifest what they are in effect and to undeceive His own People for here they that gave out themselves and were esteemed to be the chief instruments of the comfort and fruitfulnesse of the Church as the similitudes of Wells and Clouds whereby they set out themselves do import are here discovered to be such as did disappoint and in disappointing increase the anxiety of these that expected comfort from them as Wells without water do the weary travellor and to be such as are acted by the restless spirit of Satan into every airth where their fore-named idols of gain and applause can be had as clouds that are carried with a tempest 3. The judgment of false teachers whereof their followers shall get a share shall be very proportionable to their sin for they promise to be Wells of consolation to the Lord's People and do disappoint them they themselves delight to walk and to lead others in the works of darknesse they darken the Truth of God and in this course they are restlesse as clouds carried with a tempest and therefore the threatning is exactly suited to these sins For them the mist of darknesse is reserved for ever Vers 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in error Here is the next course which soul-deceivers take to ensnare poor souls by their errors to wit a high and lofty stile of language which their love to their lusts made them to affect and whereby they were very taking with unmortified wanton professors especially such as have been turned from Paganism to the profession of Christianity Hence Learn 1. They that vent error do ordinarily hold it forth under some lofty strain of language and high-bended expressions beyond what is ordinary such as may be most taking with and admired by the hearers whileas faithfull Ministers can trust Christ to make plain Truth spoken in the simplicity of words effectual for the salvation comfort and edification of His own which is their main scope 1 Cor. 2.4 for it is here a character of false teachers They speak great swelling words 2. When the vail of odd and soaring expressions wherein false teachers delight is laid aside and the naked purpose held forth under them is considered it will be found of no worth but either some untruth or that which maketh nothing to the true advantage of souls both which are vanity for here their great swelling words are words of vanity 3. An affected lofty stile of language in uttering things divine doth ordinarily flow from some unmortified lust in the speaker especially the love of applause and is also mainly taking with wanton unhumbled souls when it doth provoke to more vanity and lightnesse by diverting them from the study of their natural vilenesse their need of Jesus and the necessity of the mortification of their heart-evils for they who speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse both which last clauses may be understood as well of the principle which doth bend the preacher to that strain as of the qualification of these hearers with whom it is most taking 4. There may be a very remarkable external change from vile and blasphemous opinions idolatrous and profane practices to a profession of Truth and suitablenesse of the outward conversation to it where there is no saving or inward change made of the heart from the love of secret lusts to the love of Christ and His grace the one without the other may be occasioned by the power of example the majesty and clearnesse of Truth which is in nothing contrary to natures light the beauty of holinesse shining in the conversation of Professors and outward advantages which sometimes may attend the profession of Truth and Holinesse for these here who were yet given to the lusts of their flesh and much wantonnesse had once clean escaped from the blasphemous opinions profane and idolatrous practices of those without the Church who are here called them that live in error 5. Whatever change of this sort be wrought upon men unless they labour to find the power of Christs Spirit changing their nature and mortifying their inward lusts they will easily be a prey to seducing spirits and carried to those sins which are no lesse dishonourable to God and destructive to their own souls than those wherein they lived before for here those who had once clean escaped from the vile opinions and wicked practices wherein Pagans live are now by the seduction of false teachers turned profane and licentious Christians Vers 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The last of those means whereby false teachers do ensnare so many of their hearers is their pretending to make clear to them and possesse them in that Christian liberty whereof the Gospel speaketh which they could not at all perform in regard themselves were compleat slaves to their lusts as captives in war are servants to their conqueror Hence Learn 1. The Doctrine of Christian liberty which is in it self most sweet and saving holding forth our freedom from the Law as a Covenant of work Rom. 7.4 and from the curse thereof Gal. 3.13 from the dominion of Satan Heb. 2.14 15. the terror and allurements of the world Gal.
intention in dying that He might lead us by the hand as the word here signifieth and give us ready accesse to a reconciled God He hath suffered for sins the Just for the unjust that He might bring us unto God 6. No lesser degree of suffering could be accepted from our Cautioner than the suffering of death there being no other way except all had eternally died to illustrate the exact justice and righteousnesse of God in punishing sin Rom. 3.24 25. and his faithfulnesse in executing that just threatning Gen. 2.17 to take away the sting out of the first death to His own 1 Cor. 15.55 and keep them from tasting of the second Joh. 8.51 for which cause the Apostle here affirms of our Mediator That He suffered being put to death 7 Although Christ did truly humble Himself even in respect of His Deity by assuming frail flesh in a personal union therewith Joh. 1.14 and obscuring the glory thereof for a time with the vail of flesh Philip. 2.6 7. Yet the Godhead being altogether impassible His sufferings were properly in His humanity to wit both in His soul which suffered the unspeakable wrath of God Joh. 12.17 Mat. 26.38 and in His body which suffered all sorts of torments whereof it was capable Luke 22.44 both which parts of humane nature are here comprehended in one because His soul suffered only while it was dwelling in flesh before His death being put to death in the flesh 8. Our Cautioner having paid our debt could not be holden in the prison of death but by the power of His own Spirit or Godhead which are essentially one was quickened in His humanity by the union of His soul to His body and raised up as an evidence that He was discharged of our debt and we in Him Rom. 4.25 as a pledge that we shall be quickened by the vertue of His Resurrection to newnesse of life Rom. 6.4 c. and after death raised to possess glory with Him 1 Cor. 15.20 for He was put to death in the flesh but quickened by the Spirit 9. All the considerations of our suffering Mediatour whereof the Apostle doth here mention several are strong inducements to His Redeemed People to suffer for Him when He calls them to that honour for so may every particular here mentioned be applied that since the Son of God being so innocent and just did suffer and by suffering did so compleatly satisfie Justice for so mis-deserving wretches and did suffer to the very death for so sweet an end to bring sinners to God and had so glorious in outgate It becometh all His Redeemed Ones to adventure chearfully upon suffering for Him to which every expression hâ—â—e may be applied as a motive For even Christ hath suffered for sin the just for the unjust that he might bring us to God being put to death in the flesh but quickened through the Spirit Vers 19. By which also He went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Here is the seventh argument pressing upon Christians constant obedience to the Gospel notwithstanding of hardest sufferings The sum whereof is That since there are many souls of men and women to whom Christ did once by his Spirit in the Ministery of Noah and others of his Servants make plain the way to life and salvation who are now imprisoned in Hell for evermore because of their slighting so much patience and pains as the Lord did exercise toward them especially during the time of Noah's preparing the Ark wherein a few only escaped destruction by the flood Therefore it doth concern those who have the Gospel more clearly preached to them to give obedience thereunto whatever they may suffer for it within time Hence Learn 1. The second Person of the blessed Trinity hath been exercising his Mediatory Office long before his incarnation and by his Spirit the third Person speaking through his Servants hath been publickly inviting sinners to repentance and faith in himself for this preaching to the old world here spoken of must be the same in substance with that which is more clearly held forth now under the Gospel it being Jesus Christ the same yesterday and to day and for ever Heb. 13.8 who did then preach by his Spirit who speaks his mind only Job 10.13 14. By which he went and preached 2. When the mind of Christ is plainly held forth by the Ministery of his Servants then Christ himself comes to them to bestow himself and fellowship with him by his Spirit upon them that receive his Word and to deal with others in wrath as if they had rejected him immediatly and in his own Person dealing with them for though Christ did not preach in Person to the old world but only in the Ministery of Noah and others of his Servants Yet of Him it is here said that by his Spirit He went and preached 3. It pleaseth the Lord to invite to repentance and make offers of his grace unto many who will never obey his counsel nor imbrace his offers that he may make his grace more manifest while he doth more effectually prevail with his own that are among them Act. 18.10 and may take away all excuse from them that wilfully disobey his counsels and reject his offers Joh. 15.22 for there are spirits or souls who once had Christ preached to them that are now in prison 4. The souls of men and women do not 〈◊〉 to nothing nor die as their bodies but so soon as they are separated from the body must either go immediately to the place of blessednesse Luke 23.43 or else to this place of their everlasting imprisonment for though it could not be told where their bodies were that drowned in the â—â—ood Yet their souls are to the fore and 〈◊〉 spirits in prison 5. Hell is a place of safe custody 〈◊〉 â—â—ame of it here imports where there is no 〈…〉 Devils and damned souls to torment one another out of which there is no possibility of escaping for by this prison can be meant nothing else but Hell which elswhere in Scripture hath this same name Rev. 20.7 it being the place where only the spirits of them who were disobedient to the Lord are now in prison 6. Of all the sins that men and women commit who have the way of salvation truly preached to them this is of the highest nature and the chief cause of their damnation that they will not be perswaded to accept the offers of God's grace and mercy in Christ will not obey the sweet directions of his Word will not follow the motions and strivings of his Spirit with them thereby in which course whosoever do continue they look like those that are appointed for the prison of Hell for it is clear by comparing this Text with Gen. 6.3 that these here spoken of had
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
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
another under their necessities Gal. 6.10 But also to love the society one of another both in the exercise of publick Ordinances to which Christ hath promised his special presence Mat. 18.20 and in the more private duties of mutual edification which are very pleasant to the Lord Mal. 3.16 and profitable to themselves Heb. 3.12 13. for the Apostle having exhorted to honour all men subjoyneth this as a further degree of respect not only to the Saints themselves But as the word signifies to their society Love the Brotherhood 5. It should be the great care of the Children of God to carry along in the discharge of every duty the fear of God in their hearts which is a frame of spirit that he worketh in all that are in Covenant with him Jer. 32.40 whereby they hate every known sin Prov. 8.13 and in obedience to him aim at every commanded duty especially those of their particular relations 2 Chron. 19.7 and is entertained by the believing consideration of the terror of the Lord Psa 119.119 120. his excellency Job 13.11 his goodness Hos 3.5 and his pronenesse to pardon sin Psal 130.4 All which is comprehended under this duty which seasoneth all the rest here pressed Fear God 6. There is a special measure of honour and respect due by the Lords People unto those whom God hath set in Lawfull Authority over them beyond what is due to any others on earth by reason of their place wherein they resemble the Majesty of God to his People Psal 82.6 for the Apostle having exhorted in the beginning of this Verse to honour all men as if that honour which is due to all were not sufficient for Magistrates he closeth the Verse with this Honour the King 7. The Lord's People are so to honour Magistrates as that they forget not the fear of the Lord and the duties comprehended under it in the first place without which no duty can be faithfully discharged to any man Luke 18.2 for this is not only the order of the words here but of the purpose it self Fear God Honour the King 8. These duties against which the hearts of the Godly have some prejudice and the neglect whereof proveth most offensive to the profane had need to be frequently and earnestly prest upon the Lord's People for this duty was unpleasant to many Professors and the profane apprehending it to be so to all were incensed against Christians Therefore the Apostle having pressed it before ver 14. reneweth his exhortation to it here again Honour the King Vers 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward The second exhortation to the study of holinesse for shewing forth the praises of God is directed to Christian Servants in which rank the greatest number of Believers then were who seem to have been in hazard under pretence of their christian liberty not only to shake off subjection to Magistrates as was shewen before but to their particular Masters the most part whereof were also at that time Heathens unto whom the Apostle presseth Christian Servants to give subjection and obedience with all fear to wit of offending God or their Masters and that not only to the better and more equitable sort of them but even to the more austere and inhumane Hence Learn 1. As the Children of the Lord in the meanest and hardest condition wherein his providence doth cast them may be instrumentall in bringing some glory to Him So He is especially glorified by them in their conscionable discharge of the particular duties of that relation wherein they are fixed for the Apostle having shewen the end of all Believers priviledges to be that they might shew forth the praises of God ver 9. holdeth forth this to persecuted Christian Servants as one principal way of shewing forth His praises Servants be subject to your Masters 2. One wrong principle being admitted in the minds of Christians concerning the matters of God may be the occasion and rise of manifold disorders in their practice for it is clear from the former purpose that the mistake of Christians concerning the nature of their christian liberty did make them apprehend themselves exempted from subjection to Magistracy and by this exhortation immediatly subjoyned compared with 1 Cor. 7.20 21 22. it doth appear that the same mistake hath prevailed to make Servants apprehend exemption from subjection to their Heathen Masters which makes the Apostle find it necessary to presse them to this duty Servants be subject to your Masters 3. Although there be some of the great ones of the earth given by the Father to Christ the Mediator who will therefore receive Him and subject themselves to Him Psal 72.10 Yet the most part of His Subjects and Servants are of the poorest and meanest in the world whom He chooses to commend the freedom of His grace and the condescendency of His love which often lights upon the Servant and passeth by the Master for it would seem there hath not been many Magistrates or Masters in those Nations where these believing Hebrews to whom the Apostle writes were scattered who have been fit to be spoken to which makes the Apostle omit them and speak to their Subjects in the former words and to their Servants here Servants be subject to your Masters 4. Christian liberty doth not exempt Christian Servants from subjection to their Masters though they were Heathens but doth consist with obeying all their lawful commands heartily and as service to God Col. 3.22 23. in giving due respect to their persons as being placed above them as the word here signifieth for this is here prest upon the chosen Generation and such as were truly free by Jesus Christ Servants be subject to your Masters 5. Not only the immediate acts of God's Worship and Service should be gone about with much fear and reverence to Him in the heart Psal 2.11 but even these outward duties which we owe to men should be seasoned therewith that so Christians even while they are employed in most common duties may be in the fear of the Lord all the day long Prov. 23.17 for this is the qualification of that subjection which Christian Servants owe to their Masters Be subject with all fear 6. It may be the lot of the Lords dearest People not only to be in the rank of Servants which is a part of their likeness to their Lord for His outward state in the flesh Philip. 2.7 but likewise to be by divine providence put to serve Heathens and the worst of Heathens that so the Lord may make them instrumental to do good to some of these 2 King 5.2 3. or convince them that God is with their Servants Gen. 31.44 for here the Apostle suppones some of the chosen Generation and the peculiar People to be Servants to Heathens and to froward and perverse Heathens 7. Although all that are without the saving knowledge of God in Christ be in a like damnable
inherit a blessing Vers 10. For he that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it Here is a second motive to the study of the duties formerly pressed to wit That that study was the way to have a sweet life and many good dayes in communion with the Lord notwithstanding of all their troubles And this argument is taken out of Psal 34.12 13. and doth contain four several directions for clearing the way of attaining to that sweet fellowship with God and among themselves The first is that they should watch against the evils of the tongue The second is that they should set against every known sin The third is that they should set about the practise of every known duty And fourthly that they should earnestly pursue peace with others of the Lord's People So might they expect sweet communion with himself Hence Learn 1. Although the most part of men esteem their life happy and their dayes good enough if they enjoy abundance of earthly comforts Psal 4.6 7. and 49.16 18. Yet there is no life that deserves the name of a life except it be sweetned sometimes with tasts of the Lord 's special love nor are there any dayes that are worthy to be called good dayes which are not spent in fellowship with God for this life and those good dayes here spoken of are the same with tasting how gracious the Lord is as appears by comparing these words with the ninth verse of the Psalm whence they are cited 2. There is no way to live that sweet life and to see those good dayes that sinners may attain unto even here away in communion with the Lord but by the study of holinesse eschewing every thing that grieves the Spirit of God and aiming sincerely at the practise of every thing that is well-pleasing in his sight for both these are here prest as the way to have that life and to see those good dayes 3. Although men are prone to count very little of the sins of their tongue Psal 12.2 4. Yet much of that guilt which marreth sweet fellowship with God will be found in sins of that kind partly in idle and unprofitable discourses whereof men must give an accompt Mat. 12.36 foolish talking and jesting which is not convenient Eph. 5.4 rigid censuring of and bitter envâ—ighing against others which makes all that Christians do in Religion uselesse Jam. 1.26 and grieves the Spirit of God Eph. 4.29 30 31. medling with those things in discourse wherein folks are not concerned 1 Tim. 5.13 and the like which may be comprehended under that which is here called Evil and partly in equivocation Gen. 20.2 12. venting of error under fair speeches and pretences Rom. 16.17 and hypocritical or fained discourses whereby Christians do give out themselves to be what they are not which resembles that whereunto David relateth in that passage of the Psalm which is here cited as appears by comparing the words with the title of that Psalm All which and the like may be comprehended under guile and both sorts of sins of the tongue are to be abstained from by those that would enjoy communion with the Lord for in order to that this is the first direction He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 4. Were Christians never so innocent in their discourses and watchful over their tongue except also they make it their serious study to keep a distance in heart and practice from every known sin and that as it is evil and contrary to the holy nature and will of God they cannot expect to keep up that sweet communion with God which he allows upon his own for this is the second direction necessary for attaining to that end Let him eschew evil 5. It is not simple abstinence from sin suppose that could be attained to without further that fitteth souls for entertaining fellowship with God unlesse there be also joyned therewith a sincere and universal aim at every thing that is well-pleasing in the sight of God both in duties relating more immediately to God and his publick matters in the world 2 Chron. 24.16 and in duties toward others of his People whether those of our particular relations 1 Tim. 5.4 or others Gal. 6.10 to which these Scriptures give the name of doing good for this is the third direction for attaining and enjoying communion with God Let him do good 6. They that desire to have much peace in fellowship with God must be very serious in studying peace with others both by living peaceably with them themselves so far as is possible Rom. 12.18 without prejudice to Truth Zech. 8.19 or holinesse Heb. 12.14 and procuring and cherishing peace among others of the Lord's People Mat. 5.9 both which are comprehended in this fourth direction for attaining to and enjoying of communion with God Let him seek peace and ensue it 7. As there will be no small difficulty from Satan our own and others corruptions in the way of attaining and entertaining peace among the Lord's People So none of them must stand upon their pains in the pursuit thereof nor quit the same though upon many former essayes they have not had successe and though peace seem to be flying from them All which is imported in the signification and doubling of the word here Seek peace and ensue it Vers 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Here are three further arguments to presse the forementioned duties The first is that the watchful providence of God is exercised about them for their good who having fled to the righteousnesse of Christ do also walk in the way of righteousnesse or holinesse formerly described The second is that he doth favourably accept of their prayers And the third is that the terror and wrath of God is imployed against those that walk in the contrary way Hence Learn 1. It is the priviledge of justified persons walking in the way of holinesse to have the favourable providence of God watching over them for good which comprehends his furnishing of them with every thing necessary for their welfare Deut. 11.12 warding hazards off them as far as shall be for their good 2 Chron. 16.9 rendring ineffectual all opposition made to them while he hath service for them Ezra 5.5 supporting them under and delivering them from all their troubles in due time Psal 33.18 and making out his Covenant to them Jer. 24.6 7. All which the Scriptures cited make clear to be comprehended in this expression which holds forth their priviledges The eyes of the Lord are over the righteous 2. Although for wise reasons the prayers of the Lord's People may have no answer for
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
well-doing as here it is by the Apostle For it is better to suffer for well doing than for evil doing 2. The consideration of this difference in regard of comfort and spiritual advantage which is betwixt suffering for well-doing and for evil doing should move the Lord's People to watchfulnesse and tender walking lest by their miscarriage they deserve suffering at mens hands and to constancy in suffering for well doing considering that they have within them strong inclinations to such evils as being acted might justly put them to suffer before men and that if they shift duty to Him for fear of suffering from men He may justly leave them to fall in those sins which may procure harder sufferings with lesse comfort than what they should have met with in suffering for well doing for this is here brought in as a motive to constancy in duty and suffering in the way of duty that it is better to suffer for well doing than for evil doing 3. Suffering for well doing is a duty that doth not bind as negative precepts do at all times and in all cases nor are the Children of the Lord tied to it as they are to some other positive duties for the opportunity whereof they are to watch 1 Pet. 4 7. but is only binding when the Lord by his providence hath brought his People under the power of persecutors and they do put them to a necessity either of suffering or sinning in which case only the Lord manifesteth his will to his People that they should suffer for the Apostle here commends suffering not absolutely as other duties but only upon this supposition that it be manifested to be the will of God For it is better if the will of God be so that ye suffer for well doing than for evil doing 4. When God's will that his People should suffer is manifested to them by leaving them no midst between sin and suffering then they ought with courage and chearfulnesse to choose suffering as the only best course for them considering that his will is a good will to them and so would have prevented their suffering if it had been good for them that without His will no creature could bring them to that necessity and that as it is His will they should suffer for Him so it is His will they should reign with Him for this is here cast in as a special encouragement to constancy in suffering for well doing that they should not be put to undergo that lot except the will of God be so Vers 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the spirit The sixth motive or encouragement to constancy in duty notwithstanding of hardest sufferings is taken from Christ's sufferings for us whence many encouraging arguments to suffer for Him may be drawn The sum of all which is That since the innocent Son of God hath compleatly satisfied God's justice for unworthy sinners that He might reconcile them to God having for that end suffered to the very death in his humanity and that He might apply his purchase is raised up again by the power of his Spirit or Godhead it doth therefore well become his sinful Followers for whom He died and rose again to undergo chearfully a suffering lot in following their duty to Him Hence Learn 1. Of all motives that may prevail with Christians to suffer for Christ when they are called His suffering in their room is one of the strongest and should be most frequently made use of by them for that end considering that He by His sufferings hath taken the sting out of all theirs Isa 53.4 hath defeated all their enemies Joh. 16.33 Col. 2.15 hath cast them a sweet copy to follow concerning the right way of suffering Heb. 12.2 hath engaged them not to desire a better lot than He had Joh. 15.20 and hath made sure their perseverance and eternal happinesse which none of their troubles can mar Rom. 8.38 for the Apostle having made use of this same argument to this same purpose in the close of the former Chapter doth here again insist upon it as the strongest and that which should have most weight with all His Redeemed Ones to move them to suffer for Him For Christ also hath suffered for sins 2. As the whole time of Christ's humiliation was one uninterrupted course of suffering So by that whole course and especially by His offering Himself a sacrifice for us upon the Crosse He hath so compleated the work of satisfaction to God's justice for the sins of the Elect and of purchasing grace and glory to them that nothing thereof remaineth to be done nor needeth that sacrifice be again repeated for though His sufferings were finite in regard of duration Yet in regard of the worth which the excellency of His Person who was God did add to them they were infinite for both in respect of the continuation of His sufferings all along His state of humiliation and in regard of the compleatnesse of them for satisfaction to God's justice as also in opposition to all the legal sacrifices which for their imperfection behoved to be often repeated Heb. 7.27 the Apostle saith here He hath once suffered for sins 3. Although our blessed Mediator had all the sins of all the Elect upon Him by imputation 2 Cor. 5.21 and the punishment laid upon Him of all the heinous crimes that ever were or shall be committed by the Elect Isa 53.6 Yet was He in Himself compleatly just and righteous not only as He is God Isa 45.21 but even as Man He being wholly freed of that original contagion Luke 1.35 wherewith all others that are come of Adam are defiled Job 14.4 and compleatly conform to the Law of God in heart and practice Mat. 3.15 that so as our Mediator He might be lovely to God Psal 45.7 and to all the Saints Cant. 5.16 for so the Apostle sets Him forth who suffered for sins the Just for the unjust 4. There was nothing in those for whom Christ suffered to have moved Him to lay down his life for them many of them who were then living being his actual persecutors and murderers and all of them being still at enmity with Him till He by the vertue of His death changed them and yet His free love made Him suffer for their sins The Just for the unjust 5. As all are naturally far from God Eph. 2.13 and the Godly at their best at a distance and â—nable to come nearer Cant. 1.4 So this is the comfortable end of Christ's death and His intention in dying that sinners might be brought to a state of nearnesse to wit of favour and reconciliation with God Col. 1.21 and that being done to a growing nearnesse to wit of communion and fellowship till they be compleatly one with Him Job 17.11 20 21 c. for thus doth the Apostle expresse the end of Christ's death and His
offers of forgivenesse of sin and eternal life through the Messiah invitations to repentance and holy walking and some motions of his Spirit working with his Words and yet though they were guilty of many grosse and filthy sins as appeareth by the sixth and seventh Chapters of Genesis their disobedience to the Gospel or unwillingnesse to be perswaded thereby as the word signifieth is here set down as the chief cause of their perpetual imprisonment in Hell those spirits are in prison who sometimes were disobedient 7. The Lord doth not at the first give over dealing with despisers of his saving counsels and rejecters of his blessed offers but doth defer their deserved punishment and draw out his patience in length toward them as the word here signifieth that they may be the more inexcusable and he may have the glory of long-suffering and patience after it is expired for upon those who are now in prison the long-suffering of God once waited in the dayes of Noah 8. 〈◊〉 length of time can make the Lord forget his 〈◊〉 which in penitent sinners have abused even when 〈◊〉 are in Hell he will remember them and make 〈…〉 remember their for the increase of their 〈…〉 torment and vexation Luke 16.25 for here the Spirit of the Lord speaking by this Apostle declareth to the world that he is mindful of the despising of his patience and pains manifested many thousand years ago toward them that are now in Hell Once the long-suffering of God waited in the dayes of Noah c. 9. Even those who may have good hope through grace that they are delivered from the pit of destruction ought to consider the woful case of them that are there as a mean to keep them from provoking the Lord by those sins which bring souls to that prison and as a motive unto thankfulnesse to Jesus Christ and constancy in duty to him notwithstanding of temporary sufferings who hath delivered them from the same for here the case of the damned for disobedience to the Gospel is presented by the Apostle to the consideration of those who as he supposeth in the former words might comfort themselves in their exemption from wrath by Christ's sufferings as an argument to constancy in holinesse notwithstanding of hardest usage from men which is the Apostle's scope to presse 10. When the Lord vouchsafes to send his Word unto a People he useth also with it to frame his workings and dispensations so as may be most fitting for bearing-in his Word upon them that if they reject and slight both their stripes may be double for beside that Christ went and preached to the old world he made a work to be wrought before their eyes which was a visible preaching of wrath to come upon them except they did repent and a real invitation of them to repentance that they seeing such a small vessel in comparison of the great multitude that were upon the face of the earth every one might have studied to be one of those who might have had entry into it He went and preached and his long-suffering waited while the Ark was a preparing 11. Whensoever the Lord hath judgments to bring upon the generality of a People it is his way to provide sufficient means of safety for his own that are among them sometimes from the outward judgment as here and alwayes from the evil of it Psal 91.10 for while judgment was approaching upon the old world the Ark was a preparing wherein few that is eight souls were saved 12. Though there never were nor will be at any time wanting some true Believers in Jesus Christ in regard of his standing relation of a Husband and Head to the Church Yet so far may profanity or error overspread the face of the Church that the number of visible Professors may be very few and therefore the multitude of such can be no real mark of the true Church for here in all the world there are but a few and of those a great part wicked for what may be gathered from the Scripture history that is eight souls saved by water 13. It may fare the better with the wicked in this life though nothing in that which is to come that they have been in society with the Godly and have outward relations to them partly for the more satisfaction and encouragement of the Godly who are tied to them by natural bonds or affection and partly that they may be some way serviceable to the Godly in the Work of the Lord for which causes among others there are here eight souls whereof some were of a wicked disposition and cursed Gen. 9.22 25. saved by water 14. The Lord can make that which is the mean of destruction to the wicked a mean of safety to his own for the water which drowned the rest of the world beareth up the Ark and so proveth a mean of the safety of there eight who were saved by water Vers 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ The eight encouragement to constancy in suffering for Christ and his Truth is That since Believers have a spiritual priviledge answerable to the Ark sealing their safety from the â—â—ludge of God's wrath to wit their Baptism not the external part of it alone which can only remove the filth of the body But the internal to wit the application of Christs bloud to the conscience of Believers which the Apostle expresseth here by the effect thereof that thereby Believers may challenge all Christ's purchase as theirs and answer all challenges to the contrary and that upon this ground that their Cautioner is absolved from their Debt whereof his Resurrection is the evidence Therefore they have no reason to faint in following their duty or fear to be lost in the midst of their sufferings Hence Learn 1. Whatever outward priviledge any of the Lord's People had of old when he was working in a more extraordinary way than now every ordinary Believer may find in Jesus Christ a spiritual privileage answerable to it Faith can seed upon Christ the bread from Heaven Joh. 6.32 35. as the Israelites did upon the Manna it can draw spiritual life and health from him as the stung Israelites had health to their bodies by looking to the brazen Serpent Joh. 3.15 16. and can find spiritual and eternal safety in Him through his own means as in an Ark when others are perishing in the deludge of his wrath for though Believers in the Apostle's time had not such an extraordinary way of preservation from persecution as Noah and the few with him had from the flood Yet they have a spiritual priviledge answerable to it and of a far better nature The like figure whereunto Baptism doth also now save us 2. Baptism doth in a spiritual sense resemble the Ark in so far as few in comparison of
of their union with Him who suffered for them certified of the mortification of sin Rom. 6.6 and so encouraged in the battel against it and by His love manifested in his suffering powerfully constrained never to take pleasure in that which put Him to so much pain and doth so much grieve his holy Spirit 2 Cor. 5.14 15. Therefore the Apostle speaketh of their câ—asing from sin as a thing already done in regard of the certainty of it and their obligation to it it being ordinary in Scripture to affirm the duty of Believers as already done by them thereby to assure them that it shall be done and to oblige them the more strongly to the study of it Col 3.9 10. He that hath suffered in the flesh hath ceased from sin Vers 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God In this Verse the Apostle expresseth the end of Christ's sufferings and of Believers interest therein the attaining whereof should be their constant aim to wit that no more of their time in this mortal state should be spent in the service of those lusts whereunto corrupt nature leadeth unregenerate men but that their life and time should be wholly spent in conforming themselves to the will of God who gave Christ to suffer for them whereby it appears that the ceasing from sin spoken of in the former Verse must be understood of the Believers obligation to the study of mortification of it and of Christ's undertaking to make him cease from it as the original word there used signifieth Hence Learn 1. Whoever believes that Christ hath suffered for them should think themselves thereby obliged not to give the least part of their life or time in the flesh to the service of their lusts or to take the least part thereof from obedience to the will of God but to imploy the same intirely and wholly in the mortifying of sin wherein they should have no more pleasure than if they were dead men and in conforming themselves to the will of God in doing and suffering which should be the great businesse of their life considering that their time is short and their strength while they are in frail flesh but small which is here insinuated as a reason of this truth for this the Apostle makes the end of the Believers union with suffering-Christ and the use that he should make of this priviledge that Christ hath suffered for him and that he is esteemed to have suffered in Christ to wit that be no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 2. Christians cannot but be slaves to their own unmortified corruptions and servants to the lusts one of another making it their very trade of life so to do until they do by faith arm themselves with the consideration of Christ's undertaking to deliver them from that servitude and of his purchasing vertue by his death for that effect for while the Apostle exhorteth them thus to arm themselves that they might no longer live to the lusts of men he doth clearly import that before their so doing they had been slaves and until they did so they could not but live the rest of their time in the flesh to the lusts of men 3. Then it is made clear to the Believer that Christ hath suffered for him and that he is reckoned to have satisfied God's justice in Christ his Cautioner when by faith he draweth vertue from Christ to make him aim at the mortifying of his corruptions and at conformity to the revealed will of God in heart and practice for this may be looked upon as the clear mark of those who may conclude that Christ hath suffered for them in the flesh and who are esteemed to have suffered in him that they have now ceased from sin and do live no longer to the lusts of men but to the will of God Vers 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts and excess of wine revellings banquettings and abominable idolatries The second argument whereby the Apostle presseth upon Believers the study of holinesse especially that part of it which consists in the mortifying of sin is That they had given too much of their time already to the service of their lusts wallowing themselves in all sorts of vilenesse against both Tables of the Law after the manner of the Heathens among whom they were scattered whereof the Apostle giveth here some instances Thâ— first is Lasciviousness whereby is meaned such open vilenesse and wantonnesse in sin as is contrary to common honesty The second he calleth Lusts which signifieth those strong and burning desires which are in unrenewed hearts after more and more wickednesse especially their sinfull pleasures The third fourth and fifth point out their excesse in drinking and belly chear with their shamelesse and unseemly carriage while they keeped up a sinful society together And the last is their idolatry or false-worship in a special way detestable to God In all which steps and others of that kind they having too long walked already they ought therefore now to think it more than time to break off that course and to consecrate the remnant of their time to the study of holinesse for His honour whom they had formerly so much dishonoured Hence Learn 1. Whenever the Lord makes a gracious change upon the hearts of sinners they will be so far from putting off and delaying the forsaking of their sins till afterward that they will with grief look back upon the time they have already given way to them as very long and too long to have been imployed that way so that they who mind to live any longer in the course of their sins have no ground to think that they have yet met with the power of converting grace seing they say in substance that they have not yet taken time enough to dishonour God and destroy their own soul for this is the sad language of every real Convert The time past of our life may suffice us to have wrought the will of the Gentiles 2. The longer that sinners have continued in the course of their sins and the greater height of wickednesse they have been at before their conversion the more eagerly should they set about the mortifying of sin and the more assiduous and serious should they be in the study of holinesse after their conversion that so they may so far as they can restore the Lord to his honour 1 Cor. 15.9 10. reclaim if it be possible some of those whom formerly they have hardened in their sin Gal. 1.11 and get their own hearts loosed from the love of those sins which long continuance and custom have deeply rooted in them Jer. 13.23 for the Apostle makes this a reason why Believers should give no part of their life or time to
and will not spare to spend their bodies and spirits and wast their means in the service of their lusts and cannot be satisfied with any that will not do the like as is imported in the signification of these words They think iâ— strange that ye run not with them to the same excesse of riot 4. Profane men cannot abide that the Godly should be in credit and reputation beside them partly because of their natural enmity against them Gal. 4.29 and partly because their way is a shame and reproof to theirs as Christ's was to his enemies Joh. 7.7 therfore they devise and spread false calumnies to hurt the credit as the word here signifies of the Godly speaking evil of you 5. Even the Godly are so little mortified to their credit before the world and do so little prize esteem with God and his People that the mockery and slanders even of profane men are ready to prove great discouragement to them in the wayes of the Lord for the Spirit of God finds it necessary here to guard against this discouragement by discovering of it and threatning the slanderers They think strange that ye run not with them c. speaking evil of you who shall give account c. 6. Although the saving grace of Christ doth not loose those upon whom it is vouchsafed from the relations they may have to gracelesse persons nor from the duties of those relations neither yet from fellowship with them in necessary commanded duties 1 Cor. 5.9 10. and 7.12 13. 1 Sam. 11.6 7. 2 Cor. 11.20 c. Yet it will make them separate from their sinfull fashions and loath their company in their sinful courses even though they should be wondred at and evil spoken of for so doing for the Apostle importeth clearly that those Converts to whom he speaks would not now keep fellowship with their former companions in their sinfull courses what-ever they might suffer at their hands while he saith They think it strange that ye run not with them to the same excesse of riot 7. Although a long-suffering God may let wicked men have a long time of prospering in their sinful wayes and persecuting of his beloved People yea and may defer his reckoning with them the whole length of their time Yet of necessity they must all of them at last appear before Him as their Judge at the great day when both those of them that have died before that time and such as shall then be found living must be present to give account to Him that judgeth quick and dead 8. The delay of the last reckoning with wicked men is not because the Lord is not ready for that work but because there is yet a number of the Elect to be gathered Rev. 6.11 their faith and patience is to be tried Rev. 14.12 and the wicked to be more ripened for judgment Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account for He is ready to judge the quick and the dead 9. So dear are the Lord's People to Him and so exact is He in his justice that there is not a thought in wicked mens hearts nor a word in their mouthes contrary to Him or his People but He takes notice of it and will exact a strict account thereof from them for here the Spirit of God signifieth His notice-taking of their admiring thoughts of the Godly and their ill speeches of them and assureth His own that for these they shall give account to Him who is ready to judge the quick and the dead 10. Although the Children of the Lord should not desire a wofull day upon the most wicked for any personal injury they have received from them Jer. 17.16 nor rejoyce when it comes upon them because they are their enemies Prov. 24.17 but rather should pray for their conversion and salvation Mat. 5.44 Yet it is both lawful and necessary for the Lord 's suffering People to consider how glorious the Lord will be in his justice upon so many of them as are irrecoverable and without the compasse of his electing love and thereby ought to comfort their hearts against their bitter flanders and other injuries of that kind for this is here given as an encouraging motive to the study of holinesse notwithstanding of any discouragement from such that they shall give account to Him that is ready to judge the quick and the dead Vers 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit The fourth argument to constancy in holinesse notwithstanding of any discouragement from the profane world is That seing the Gospel had been preached to the Saints who are now at their rest for this very end that they being exercised in their external condition with the hard censures and persecution of the profane might have the life of grace promoted in their hearts and so be fitted for life eternal there was therefore no reason why the Lord's People should be discouraged in that way because of such a lot as all the Saints departed had met with Doct. 1. All that believe the Gospel and give up themselves to the obedience of it may resolve to have many hard censures past upon them by those that do not profit by it to be judged by them a deceived and accursed people Joh. 7.47 49. a proud and precise company who will not do as neighbour and others do Mark 7.2 5. to have many false calumnies raised and spread of them Rom. 3.8 and to be condemned to the worst usage that wicked men can bring upon them Jam. 5.6 for this is here set down as the lot of the Saints departed and the consequent of their imbracing the Gospel For for this cause the Gospel was preached to them that are dead that they may be judged according to men in the flesh 2. Although the Gospel of it self tend to the making of peace both with God and amongst those that hear it Rom. 10.14 Luke 19.42 and the Lord doth no wayes approve profane mens censuring or condemning them that imbrace it Luke 10.6 Yet doth the Lord send the Gospel among men for this very end that upon occasion of his Peoples imbracing of it wicked men may vent their natural enmity against Him by their persecuting of His People that so they may be justly punished for that and other of their sins and His own People may be exercised by their opposition for their good which are just and holy ends upon God's part For for this cause was the Gospel preached to them that are dead that they might be judged according to men c. 3. It giveth much encouragement to the Lords People in the way of their duty against all discouragements from the profane to consider first That they are not singular in a suffering lot seing the same hath fallen to the Saints before in whose person God
hath given a proof of His power and good-will to bear His own through all their trials Secondly That their troubles from wicked men can reach no further than their flesh or outward man and the concernments thereof Thirdly That those troubles can continue no longer than their dwelling in the flesh And fourthly That all their hard exercises are carved out not by the lusts of men but by the holy and wise providence of God for these considerations are here presented to the Godly for their encouragement against the mockery and persecution of the profane that the same had been the lot of the Saints now departed that it was measured out by the Lord that it could only reach their flesh and them only while they were in frail flesh as is imported in these words For for this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh 4. Gods great end in sending and keeping up the Gospel among His own is That they being quickened by His Spirit which He communicates to them through the preaching of the Gospel Gal. 3.2 may be enabled to live the life of faith Joh. 20.31 and holinesse 2 Cor. 3.18 and may have also a life of consolation here 1 Joh. 1.4 and a life of glory hereafter 1 Joh. 5.13 All which is imported in this great end of preaching of the Gospel to the Lords People That they might live according to God in the spirit 5. The life of grace and of consolation could not thrive so well in the hearts of the Godly not could they be fitted for the life of glory except they met with trials and opposition from the wicked of the world to stir them up to the exercise of their grace Rom. 5.3 and to cry for a further measure of it Psal 119.25 to loose their hearts from this life and make them long for a better 2 Cor. 5.2 For for this cause the Gospel was preached to the Saints departed that they might be judged according to men in the flesh but by the blessing of God upon the Gospel and upon their hard exercise from the wicked might live according to God in the spirit Vers 7. But the end of all things is at hand be ye therefore sober and watch unto prayer The fifth argument to the study of holinesse notwithstanding of discouragements in the way thereof is That wicked mens opposition and the Godlies sufferings and all things of that nature would shortly be at an end from which together with the former arguments the Apostle inferreth seven directions for attaining to a right carriage in duty under so much opposition from wicked men whereof three are comprehended in this Verse The first is That they should manifest moderation and prudence in their disposition and carriage The second is That they should be much with God in prayer The third is That they should carefully watch against every thing that might mar their intercourse with God in that duty Hence Learn 1. It cannot now be long to the end of time and all things in it whether we compare the remainder of time with that which is already past or the whole of it with eternity or whether we consider how near the end of time and all things in it is to every particular person in all which respects the Apostle expresly asserts here that the end of all things is at hand 2. The Lord's People could not faint in their duty nor be discouraged because of opposition in the way of it if they did entertain the believing consideration of the nearnesse of the end of wicked mens persecution and of their pains in duty and sufferings for it for this is here given as an encouraging argument to constancy in duty notwithstanding of opposition in the way thereof That the end of all things is at hand 3. They that would carry themselves aright under much discouraging opposition in the wayes of the Lord and would keep themselves in a fit disposition for meeting with Him at the end of all things must study sobriety which consists in a mean esteem of our selves for our gifts or graces Rom. 1â— 3 in the exercise of right reason and Christian prudence in compassing our affairs Mark 5.15 and in a spare-modling with such earthly delights as may indispose us for our christian warfare 1 Thes 5.8 for this is the first particular direction which the Apostle gives for a right carriage in duty under opposition and which he inferreth upon the nearnesse of the end of all things as the way to be prepared for the same Be ye therefore sober 4. None can hold out in their duty when they meet with discouragement in the way of it nor can keep themselves in a right disposition for the end of all things but those only who keep much correspondency with God by prayer in which exercise His People receive from Him light and strength to carry themselves aright and encouragment against all that might discourage them in His way for this is the second thing recommended to them that would persevere in their duty even under opposition and be sit for the end of all things that they should watch unto prayer 5. None can expect acceptance or successe of their prayers except they joyn therewith watchfulnesse that so they may furnish themselves beforehand with matter for prayer Psal 5.1 that they may discern and make use of the fittest opportunities for the discharge of that duty Psal 55.17 that they may eschew in their ordinary carriage what may mar their accesse to God in prayer and the return of the same 1 Pet. 3.7 and may carefully observe what answers of their former prayers they have from God Hab. 2.1 for in order to this duty and as a necessary pre-requisite of it watchfulnesse is here pressed Watch unto prayer Vers 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins The fourth direction to the Lord's People for attaining to a right carriage under so much opposition from the profane which the Apostle inferreth from the former arguments to the study of holinesse especially that taken from Christ's love to His own manifested in his sufferings is That they would labour for fervency of affection one towards another and this the Apostle presseth with great earnestnesse as the sum and chief of all the duties we owe to our neighbour and bears it in by this argument That love will prevent and passe many mutual wrongs which cannot but mar comfortable society among the Lord's People Hence Learn 1. Next unto our love to the Lord Jesus which is the first and great Command in the Law Mat. 22.38 Love to His People ought to be studied above all other things it being the main evidence of our love to Him 1 Joh. 5.1 and of His love to us 1 Joh. 3.14 and that which makes way for every other duty to our neighbour 1 Cor. 13.4 for the
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
as the metaphor of a Crown of glory signifieth and such as shall never fade or wax old but unto all eternity shall remain still in its primitive vigour as if a flower should still keep its fairest lustre and sweetest smell which metaphor is also in the words and this may comfort them against the fading of their reputation among men which is incident to the best Joh. 5. 35. Gal. 4.16 for this is here given to the Church-guides as their great encouragement that they are to receive a crown of glory which fadeth not away Vers 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble The Apostle having in the former part of the Chapter exhorted the Officers of the Church to their duty In the second part he pointeth out the duties of the flock whom he designeth by the name of younger not only because the most part of them are ordinarily younger in years than their Officers but mainly because in their disposition and carriage toward their Overseers they should shew some resemblance of that reverence and obedience which is suitable in young ones toward the aged And their duty he holdeth forth in six directions The first which belongeth to them considered only as they are under the charge of their Officers is subjection to them in the Lord which importeth obedience to their message and respect to their persons The second which concerns them mainly as fellow-members of the Church is mutual subjection of one to another in all the duties of love The third which holdeth forth the special mean of attaining to the former two is that they should adorn themselves with a mean esteem of themselves and this the Apostle presseth by two arguments The one is that the Lord opposeth himself to them that lift up themselves And the other is that he giveth his favour and grace to them that abase themselves Hence Learn 1. It is the duty of the Lord's People to be subject to their Rulers whom he hath set over them in his Church by submitting to the duties which they presse upon them from the Word Heb. 13.22 and to the censures they inflict according to the Word 2 Cor. 2.9 by affording them some means of outward subsistance Gal. 6.6 and by giving some respect to their persons because of their Office 1 Cor. 4.1 in respect whereof they are lifted up by the Lord above his People as the word here signifies for the substance of the duty of the flock to their Church Officers is here by the Apostle comprehended in this one word Be subject 2. Whether the Members of the Church be younger or elder in years they should in reference to their Overseers resemble that disposition and carriage which beseemeth young ones toward the elder in their earnest desire of the Word and means of salvation administred by them chap. 2.3 by depending upon them as instruments for counsel in their difficult cases Mal. 2.7 calling for their help and assistance under their crosses Jam. 5.14 and by their meek submission to censures from them Heb. 13.17 for it is mainly in respect of the resemblance that should be betwixt the disposition of the Flock in reference to their Pastors and Overseers and that of Children toward their Parents or such as have the charge of them that the Apostle thus designeth them Ye younger be subject to the elder 3. The obligation of the Lord's People to their duty toward their Overseers is no lesse strait than that of their Overseers to their duty toward them and therefore their hazard in neglecting their duty can be no lesse than theirs for the Apostle beareth in their duty upon them toward their Overseers by such a word as importeth an equality in the strictnesse of the tye Likewise ye younger be subject to the elder 4. There is a mutual subjection due by every one of the Lord's People toward another which consists in their condescendency to reprove one another in love for their faults Lev. 19.17 their instructing and admonishing one another concerning their duty Col. 3.16 in their taking well with reproofs and admonitions one from another Psal 141.5 and in their stooping to all the duties of charity one toward another Gal. 5. 13. and the like All which is comprehended in this second direction given to the Members of the Church in reference to their fellow-members Yea all of you be subject one to another 5. However men appointed for destruction do glory in their pride and violence wherewith they think themselves adorned Psal 73.6 18 19. Yet the grace of humility whereby a Christian hath a mean esteem of himself flowing from the sense of his own sinfulnesse 1 Cor. 15.9 and of the undeserved goodnesse of God 2 Sam. 7.18 20 whereby he is inclined to prefer others to himself Rom. 12.10 not desiring more esteem from others than God alloweth him to have 1 Cor. 3.5 and 4.6 and taketh well with all chastisements from God as lesse than his deserving Ezr. 9.13 is the prime ornament of Christians which they should tye about them and delight to wear as the word here signifies and be no lesse ashamed to appear without than without their clothing Be clothed with humility 6. There can be no right discharge of any duty that the Lord's People owe to Superiours inferiours or equals until they get from God that humble frame of spirit formerly described for this exhortation may be taken for a mean of attaining to the former duties And be clothed with humility 7. Although the Lord may suffer proud sinners to prosper in their sins for a time Psal 73.4 5. Yet he doth still stand in battel array as the word here translated to resist signifieth against them and will take his fittest opportunity to bear down all that live in that sin of pride which doth manifest it self in the slighting of the study of reconciliation with God through Christ Psal 10.4 the neglect of clear duties prest by the Word Neh. 9.16 17 29. and in unthankfulnesse to God for his mercies 2 Chron. 32.25 26. The consideration of which opposition from God should make the study of humility lovely and pride hateful to the Lord's People as they would not have God for their party for this is a reason to presse humility God resisteth the proud 8. The sweet proofs of God's favour and the increase of the graces of his Spirit is that which every humble sinner may expect which should commend the grace of humilitie to them and make them study the exercise of it for both these are comprehended in this second argument pressing them to put on this ornament God giveth grace to the humble Vers 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time The Apostle doth here again urge his former exhortation to the study of humility especially under the
sufferings of the Mediator and the glory that should follow thereupon to him and his redeemed ones it being the end of all the discoveries of sin and threatnings of wrath that are in the Law to point out the necessity of his satisfaction Rom. 10.3 and the very substance and signification of all the Types and Sacrâ—fices to point forth his sufferings and the glorious effects thereof Heb. 10.1 for the Apostle compriseth 〈◊〉 substance of that which the Spirit of Christ in the Prophets did signifie to them and testifie to the Church by them in these two The sufferings of Christ and the glory that should follow 5. This method was kept with Christ the head and none of his members should expect to have it changed with them that he was first to suffer and then glory was to follow So that the Jews have no warrant from any thing in the Prophets to expect a Messiah in worldly glory without suffering for this is the compend of all that the Prophets spoke of the Messiah at the direction of his Spirit in them They testified beforehand of the sufferings of Christ and the glory that should follow Vers 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into That the Apostle may yet further commend the truths of the Gospell as worthy to be rejoyced in and suffered for and may prove the state of Believers now to be in some respects more excellent than that of the ancient Prophets he sheweth 1. what successe the Prophets had of their pains although they got not the very thing they did so much desire which was not only to have known the time of Christs coming in the flesh but to have lived to see it as is clear by comparing the former Verse with Luk. 10.24 Yet the Lord condescended to give them such an answer of their pains as might quiet their hearts to wit that they themselves were not to see the temporal accomplishment of their own Prophecies that was reserved for them who were to live after Christs incarnation 2. He sheweth that what the Prophets had foretold was now much cleared to the Christian Church by the Apostles who were for that end endued with an extraordinary measure of the holy Spirit sent down upon them in the day of Pentecost And 3. he affirmeth that this way of salvation through Christ already incarnate as it is now cleared and administred under the Gospel is so ravishing a subject that it takes up the delight and study of the Angels of Heaven to pry in upon it Every one of which doth infer that conclusion which is to be understood as the Apostles scope That therefore Believers now ought chearfully to adhere to the truths of the Gospel what ever they may suffer for so doing Hence Learn 1. Although the Lord do not alwayes answer the approven pains of his Servants with desired satisfaction in the particular that they aim at Yet it is not his way to leave them without such an answer and fruit of their pains as shall be more for his honour their true good and the good of others also than if they had received that satisfaction which they so much desired for though the Prophets who were approven in their search after the time of Christs manifestation in the flesh there being somewhat concerning it revealed Gen. 49.10 Dan. 9.24 and there being no-where a discharge of enquiry after that time as there is after the time of Christs second coming Mat. 24.36 1 Thess 5.1 got not their desired satisfaction either by seeing or knowing particularly the time of Christs incarnation Yet they were not left without an answer from their Master but had as much of his mind manifested to them as might quiet their minds Unto whom it was revealed that not unto themselves but unto us they did minister 2. It ought to be no discouragement to Christs Servants that he put them to much pains in his service for the good of others withholding from them in the mean time that measure of satisfaction which he minds to bestow upon others by their pains it being a sufficient encouragement to any of his Servants or People to know that he honours them to serve Him acceptably and that He will make up all their present losse when He and they meets for to the Prophets who were very laborious and assiduous as the Bees who make sweet Honey for others and tast but sparingly of it themselves It was revealed as a sufficient reward of all their pains that not unto themselves but unto us they did minister 3. Although the fruit of Christs death hath ever been since the beginning of the world forthcoming for the salvation and comfort of the Elect Rev. 13.8 Yet the advantage of those who live after His incarnation is in some respects greater than theirs who lived before and that besides other reasons because the truth of things revealed then is now more evident to those who may compare Prophecies with their accomplishment for it is here set down as some piece of disadvantage to the Prophets That not unto themselves but unto us they did minister the things 4. There is a compleat harmony betwixt the Scriptures of the Old and New Testament what ever seeming contradiction may be apprehended by blind minds to be betwixt them for the Apostle affirms here that the Prophets did minister the same things which are now reported by them that have preached the Gospel 5. To make the Truth lovely to us and to confirm us in adhering to it under sufferings It is necessary that the Spirit of Jesus be acknowledged to be with the Messenger making known to him the Truth and enabling him to deliver it although the way of the Spirits presence with and assistance of extraordinary Messengers was different from his way with ordinary Ministers Yet if it was necessary to be acknowledged in order to peoples profiting by the one it is much more necessary for their profiting by the other Therefore to make the doctrine of the Gospel lovely to people and to confirm them in adhering to it notwithstanding of sufferings the Apostle saith That the same things which the Spirit of Christ did signifie to the Prophets were reported by them that preached the Gospel to them with the holy Ghost sent down from heaven 6. Although the glorified Angels can have no such desires as have any painfull unsatisfaction with them seing they live in the blessed vision and constant fruition of God Mat. 18.10 Yet so excellent and ravishing a mysterie is this plot of the salvation of lost sinners through Christ incarnate which the Gospel manifests that they are no less humble and accurate students of it and no lesse seriously taken up with the contemplation of the way of God's reconciling Himself