the consideration of their second birth be strongly moved to the study of holiness for the honour of their Father and especially to live in love with the rest of their Fathers Children for the Apostle brings this as a further argument to the study of holiness and particularly to the study of that branch of it which he had pressed in the former words concerning mutual love amongst Professours that they were born again not of corruptible seed but of incorruptible by the Word of God c. Vers 24. For all flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 25. But the Word of the Lord endureth for ever And this is the Word which by the Gospel is preached unto you The last motive whereby the Apostle presseth upon Believers the study of holiness and constancy under sufferings is taken from a further commendation of the excellency of their spiritual estate which the Apostle sets out by comparing the same with the best estate of men naturally considered with all their ornaments wherein they use to glory which is according to the Scripture Isa 40.6 like unto withering grasse and fading flowers In the application of which comparison the Apostle insists upon his former commendation of the Word which is the seed whereby Believers are begotten from the perpetuity of it to wit in the effects thereof upon them which might easily lead them to judge of their state accordingly and applies this commendation of the Word to that Doctrine which was preached to them by himself or others of the Lords Servants All which doth strongly presse his scope that therefore they should live holily and suffer chearfully as became those who were in so excellent an estate Hence Learn 1. Although it be much in the thoughts and desires of natural men that they might have a perpetual enjoyment of this life and the comforts of it Psal 49.11 Yet themselves and all that they can glory in is frail and fading like the grasse and flowers of the grasse whereupon they should read their frailty and mortality and so be stirred up to provide for a better life and a more enduring substance than what they have here for all flesh is as grasse and all the glory of man as the flower of grasse 2. Though every common gift of God wherein men use to glory whether riches wisdom strength beauty or the like be fading as the grasse and flowers thereof Yet because mens credit or glory before the world is that wherein they use to glory most and of the perpetuating whereof they are most strongly desirous Psal 49.11 The Lord hath put a special fadingness and vanity upon that and will have it as easily blasted as any other thing wherein men glory for though the glory of man here spoken of may be taken largely as comprehending every thing for which men lift up themselves and wherein they use to glory as the word is used Mat. 4.8 Yet it seems especially to point out that honour and credit which men affect to have before the world in which signification it is used 2 Thess 2.6 the property whereof the Lord pronounceth to be fadingness or withering And all the glory of man as the flower of grasse 3. Though this be a plain Truth taught by daily experience and commonly acknowledged that our natural estate with all the ornaments thereof is frail and fading Yet it is not easie to make this Truth take due impression upon the hearts of men who are naturally unwilling to admit thoughts of a change Amos 6.2 Therefore the Spirit of God bears it in upon mens minds under the same similitude in very many places of Scripture Job 14.2 Psal 103.15 Isa 40.6 Jam. 1.10 and here by many expressions All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away 4. The believing consideration of this frailty and fadingness of mens natural estate and earthly contentments should heighten in their hearts the esteem of that spiritual and better estate whereunto by receiving the Gospel they may be advanced and should be to them a powerful motive to the study of holiness which will abide when other things do fade 1 Joh. 3.9 and especially to the study of mutual love among themselves those earthly things for which usually they contend Gen. 13.8 and particularly their credit the love whereof is often the greatest occasion of strife among them Luk. 22.24 being so fading and uncertain for as a commendation of the state of the Regenerate or motive to the study of holiness and particularly of brotherly love is this here brought in All flesh is grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away But the Word of the Lord endureth for ever 5. What ever can be spoken to the commendation of the Word serves also for the commendation of them who have by faith received it and are regenerated by it That which is the seed and principle of their spiritual being their charter and right to all their priviledges and inheritance being excellent and worthy their state must needs be such likewise for it is clear the Apostles purpose here is to commend the state of the Regenerate as far more excellent than the best natural state and this he esteems to be sufficiently done by commending the Word from the perpetuity of it in opposition to the frail state of men naturally considered All flesh is grasse c. But the Word of the Lord endureth for ever 6. They who have received a new spiritual life and so are entered in a new state by their receiving of the Word ought to fix in their hearts by frequent meditations the perpetuity of that Word in the accomplishment of the good things promised therein which shall endure to them for all eternity that so they may the better see and be the more affected with their own blessedness for the Apostle having commended the Word from this property of it before repeats it here again The Word of the Lord endureth for ever 7. As Christs own worth and excellency is best seen when He is compared with other things which may seem to have worth in them Cant. 2.3 So the worth of our spiritual estate is best seen and most esteemed of by us when we compare it with the frailty and fectlesness of the best state on Earth beside for to heighten Believers esteem of the one he compares it with the other All flesh is grasse c. but the Word of the Lord and consequently their state who are begotten again by the Word endureth for ever 8. What ever good esteem the Lord's People have of the Word of God in general they ought to have the same or the particular Messages that are brought to them from or according to that Word by the Lord's Servants who are sent unto them
A BRIEF EXPOSITION OF THE First and Second EPISTLES General of PETER BY ALEXANDER NISBET Minister at IRVVIN Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified EDINBVRGH Printed by Christopher Higgins in Harts-Close over against the Trone Church Anno Dom. 1658. To the READER CHRISTIAN READER GOD who is wonderfull in counsel and excellent in working and whose way is in the Sea and His path in great waters doth so in all Ages order the holy Dispensations of His Providence as however our eyes are soon daâ—led and our weak judgments soon confounded in studying thereof yet His holy Purposes concerning the advancement of His Kingdom and the good of His People are still effectual and carried-on In tempestuous and gloomy times He alloweth such as have fled to Him for refuge to believe that it is He who sitteth at the Helm in all Affairs who doth all things well and will make all things work together for good to them who love Him although they cannot distinctly perceive how it shall be so When He letteth-out deluges of Afflictions and other sharp trials upon His People It is but to drive them to His Mercy since other Messengers could not prevail to bring them up to abide and delight in Him that He may crush and take away fewel from those soul-destroying lusts which they would not moâ—tifieâ— and may famish all their idols that they may worship Him And though He do let loose many enemieâ— upon His Vineyard which threaten to consume all Yet not only will it he found in and that very enemies are but Instruments to execute His Purposes and to do only what His Hand and Counsel determined before to be done and that he both can and will in due time give meat out of such eaters and make the letting-loose of errors and troubles contribute to draw His People to love and imbrace the Truth more cordially and lay up their treasure where neither moth nor rust can corrupt nor theeves break through and steal But He can and doth also carry-on His Work in the hands of His own Servants amidst all these disadvantages and causeth His Wall to be built even in troublous times Herein the Lord hath given very ample proof of His magnified mercy toward His Church in this Island whom though He hath been and yet is exercising with such variety of distempers confusion and errors as if all the Locusts of the bottomlesse-pit were let loose upon us Yet we cannot but acknowledge his singular favour in that he not only continueth his Truth among us hiding us and it in the hollow of his hand and preserving a Ministry whom he is pleased to own in the discharge of their Calling But that he stirreth up and enableth so many according to the Talents they have received to lay forth themselves for propagating of Knowledge Truth and the power of Godliness in the present and succeeding Generations As the Lord hath given us an Orthodox CONFESSION OF FAITH and CATECHISM and a DIRECTORY FOR WORSHIP according to the pattern shewed in the Mount So we may say that no Age hath had greater helps for vindicating and clearing the Truths we professe and for helping Christians in the understanding of the Scriptures and directing them in the way of Piety And as some have taken pains to communicate the Labours of forreign A BRIEF EXPOSITION Of the first Epistle General of PETER The ARGUMENT ALthough this Apostle was in a very mean external condition before his calling Mat. 4 18. and wanted not his manifold failings thereafter Mat. 16.22 and 26.70 Gal. 2.14 Yet by the free grace of God he was honoured to be an eye-witness of Christs greatest glory on earth Mat. 17.1 and of his saddest sufferings Mat. 26.27 to convert many thousand souls Act. 2.41 to write this excellent Scripture and to die a Martir 2 Pet. 1.14 compared with Joh. 21.18 19. All which considerations of him may serve to commend to the Church the truths delivered by him The Epistle is directed to the Christian Jews of whom he had gotten a special charge Gal. 2.7 and of whose conversion he had been a prime instrument Act. 2.9 c. The special occasion of his writing to them as appears by the strain of his Doctrine was the rage of Persecution the prevailing of Error and some decay of grace and holiness among them together with the present opportunity of a sin Messenger to carry the Epistle 1 Pet. 5.12 who had a calling to interpret and publickly to explain the same to them 2 Cor. 1.19 His principal scope is to confirm Believers in the Truth to stir them up to constancy and chearfulness under their sufferings for it to grow in grace and to adorn their profession by a holy walking in their several relations as appears by comparing 1 Pet. 5.12 where he resumes his scope in this Epistle with 2 Pet. 3.1 where he expresseth his scope in both The principal parts of this Epistle are three In the first after the Preface Chap. 1. ver 1 2. the Apostle giveth such a description of the excellent spiritual condition of Believers as might provoke them to joy under their saddest sufferings and engage them to these duties of holiness which he presseth in the rest of the Epistle and this is to the 13. ver of the 1. chap. The second part containeth several exhortations with motives pressing the same to such duties of holiness as that most excellent state doth oblige all Christians unto whatsoever their relations or condition be in the world and this is to the 13. ver of the 2. chap. In the third part the Apostle presseth such duties of holiness as are suitable for Christians considered under their Civil Domestick or Church relations and especially such as belong to those who are in a condition of suffering for Christ and his Truth and this is to the 10. ver of the 5. chap. After which is the close of the whole Epistle CHAP. I. THe parts of this Chapter are two In the first after the Preface of the whole Epistle containing a description of the Pen-man of it and of the parties to whom it is directed ver 1 2. the Apostle incites suffering Christians to praise God by raising the song before them wherein he makes clear how excellent their spiritual estate was and holds forth what reasons they had from it of chearfulnesse and constancy under all their sufferings to wit 1. Their regeneration ver 3. 2. Their matchless inheritance ver 4. 3. The certainty of their perseverance ver 5. 4. The shortness and 5. the necessity of all their sufferings ver 6. 6. Their spiritual advantage by them to wit the tryall of their graces especially of their faith ver 7. 7. The happy effects of that faith which by tryals is discovered to be sound
Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Vers 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Jesus Christ Grace unto you and peace be multiplied This last part of the Inscription contains the second branch of the Description of those to whom the Epistle is directed together with the Apostles salutation of them They are here described from their most excellent spiritual condition to comfort them against their forementioned sad outward condition to wit that they were wailed out from among others as the word Elect signifies which may be safely understood both of the Lords eternal purpose of love toward them in which sense the word Elect is taken Matth. 20.16 as also of his actual separating of them from the rest of the world in their effectual Calling as the word is taken Joh. 15.16 And that not for any foreseen good that they were to do but according as the Lord in his eternal foreknowledge having all Adam's posterity in his eye had freely condescended upon them and appointed them to come by the way of faith and holinesse which his own Spirit was to work in them to the full enjoyment of all that Christ had purchased for them by his fulfilling of the Law and satisfying for the breach thereof To these in the salutation the Apostle wisheth the proofs of Gods favour in a continual increase of all saving graces and true peace with God with others and with their own consciences From this second branch of the Description of those to whom the Epistle is directed we may Learn 1. Although none in an ordinary way can infallibly know the election or effectual calling of another Rev. 2.17 yet it is not impossible for the Elect and Called themselves to attain to some comfortable measure of the knowledge thereof the Lord having taken so much pains to give the marks of such in his Word and to describe a saving work by the effects thereof which are proper to the Elect and effectually called Ones Joh. 6.37 2 Pet. 2.7 9. and having promised his Spirit to make his own know their priviledges 1 Cor. 2.12 for it is asserted here as Christians chief Consolation against their sad outward condition spoken of before that they are Elect Now this could be no more consolation to them that were eternally elected and effectually called than to any other Members of the Church except they might know themselves to be such as are here described and there can be no question but their consolation is mainly intended while they are thus spoken to Elect according to the foreknowledge of God 2. Where there may be discerned in Christians a serious and constanâ— profession of the Truth of Christ and endeavours to walk suitably thereunto there is sufficient ground for others to esteem and deal with them as with those that are the Elect of God and in time effectually called for though there be no ground to think that all to whom the Apostle writes were such Yet because he did intend to edifie the Elect and Regenerate and in charity did esteem them to be serious and constant Professors of the Truth even in a suffering time and to be aiming at an answerable walking thereunto he calls them here Elect according to the foreknowledge of God 3. Those who are powerfully drawn to believe in Jesus Christ and are changed by his Spirit and have his Spirit present manifesting their change to be such as the Word approves for saving have a well grounded confidence of their election or effectual calling for those whom the Apostle here calls Elect according to the foreknowledge of God are afterward at large described to be such as had a saving work of grace in them to wit saving faith in Christ ver 6. some good degree of mortification ver 22. and were daily imployers of Christ for growth in grace and holinesse chap. 2. ver 4. and had the Spirit of Jesus resting upon them chap. 4.14 4. The Lord doth not choose some sinners from among others whether in his eternal purpose of love or in their effectual calling because he did foresee them to make good use of their free-will for converting or sanctifying of themselves but only because his Majesty having all persons whom he purposed to frame unto salvation under his all-seing eye did out of his free love condescend upon some in particular while others were past by for those here who according to the foreknowledge of God are chosen to salvation are also chosen to come to the profession of it through that which the Lords Spirit worketh in them and so there can be nothing foreseen in them to proceed from the right use of their free-will which can be a motive to him to choose them since their sanctification is a work of his own Spirit and they are not elected to salvation for it but through it to salvation as a mean of his own working â— Elect according to the foreknowledge of God through sanctification of the Spirit 5. When we consider the Lord in that act of choosing some to eternal life we ought to consider him as a Father both of Christ the Mediator and of all those whom he doth elect for though Christ did not merit electing love in regard that love moved God to give Christ for sinners Joh. 3.16 yet we are allowed to conceive the Lord in that same act of appointing some to everlasting blessednesse to be also appointing his own Son to be their Redeemer and to be the Purchaser of that blessednesse for them and so to be putting on a fatherly affection towards them in him Eph. 1.4 That which doth cost us many thoughts and which we do in a manner break in many pieces in our conception was but one eternal act of God whose absolute perfection doth not admit of such succession in his thoughts or purposes as he allows us to have in our thoughts concerning these for while the Apostle speaks of Election according to the foreknowledge of God he calls him the Father 6. All who are chosen to partake of that everlasting blessednesse which Christ hath purchased are appointed to come to the possession of it through sanctification whereby their minds are enlightened to see their woful condition by nature Revel 3.17 18. to see the possibility and excellency of a better estate Ephes 1.17 18. their hearts are powerfully inclined to close with Christ Joh. 6.44 45. and they are enabled to foresake sin and follow after that which is well-pleasing in the sight of God Jam. 1.27 and so the whole man is separated for the Lords use 2 Tim. 2.21 which is sanctification in a large sense for these whom the Apostle affirms here to be elected to partake of what Christ hath purchased he doth clearly intimate that they must come to it through sanctification 7. It is not in the power of mans free-will or of any creature whatsoever to
to cleanse and purifie the souls of His People both from the guilt and dominion of sin Ezek. 36.25 Yet His People who are meerly passive in the first infusion of grace Eph. 2.1 are thereafter made by Him active instruments in the carrying on of that work of mortification by employing Christs vertue for subduing and fighting in His strength against their corruptions as is imported in this Ye have purified your souls 4. The Lords mean of purging the souls of His People from the love and power of sin which is naturally in them is their obedience to His Truth which consists not only in their aiming at conformity to those precepts which enjoyn purity and holiness such as that is ver 15. but principally in their imbracing by Faith and use-making of the promises of the new Covenant wherein the Lord undertakes to work this purity Ezek. 36.25 26 27. This is the chief part of that obedience to the Truth which purifieth souls for saith the Apostle Ye have purified your souls in obeying the Truth 5. This obedience to the Truth which purifieth the souls of Believers cannot be attained unto by our own naturall strength or the use of the fittest means of grace without the special working of the Spirit of Jesus who cleareth to sinners the nature of that purity which is pleasing to God and powerfully worketh the same in them for so the Apostle affirms of those Believers that they had purified their souls in obeying the Truth through the Spirit 6. One special part of this work of purging the souls of Believers consists in the subduing of those filthy roots which are in their hearts contrary to that grace of love to the rest of the Lords People such as pride self-love and the like for this is here made their aim in purifying their souls that they might attain unto unfeigned love of the Brethren importing that their pains was much bent to purge out those evils which are contrary to that grace 7. Believers have need to be seriously pressed to exercise and grow in these graces and duties whereof they have already attained to some approven measure for upon those who had already purified their souls unto unfeigned love of the Brethren the Apostle presseth this See that ye love one another 8. It is not every sort of love to the Saints of God that evidenceth mortification and the indwelling of Christs Spirit but such only as is without dissimulation or hypocrisie which is unfeigned love such as flows from holy principles to wit respect to the Command of Christ and not from respect to our own credit or advantage only from desire of the true good of others and not from love to our selves which is Love out of a pure heart and such as breaks forth in real proofs and is continued toward others notwithstanding of provocations from them which is To love one another fervently Vers 23. Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever The eleventh motive whereby the Apostle presseth upon Believers the study of holiness especially that branch of it which he was last upon to wit Love to the Saints is taken from the excellency of their spiritual original the sum whereof is That since they had a new life and nature in their regeneration wrought in them not by so fading a cause of principle as that which is the instrument of producing their natural substance but by the Word of God which in the effects it hath upon the Regenerate liveth and abideth for ever Therefore the excellency of their new nature and permanency of their spiritual estate should move them to walk suitably unto it and particularly to live in love with the rest of their Fathers Children Hence Learn 1. Every true Believer in Jesus Christ is in some measure acquainted with a new and second birth which is that work of God with sinners whereby there is a new spiritual life and nature communicated to them Eph. 2.1 and they are brought through some pangs and straits arising from the sight of their own sinfulness and fear of deserved wrath Act. 2.37 out of their darkness and bondage which is natural to them and is resembled by the state of the child before the birth into a state of light and knowledge of God in Christ 2 Cor. 4.6 and freedom from the slavery of sin and subjection to wrath Rom. 8.2 and whereby also they are made in some measure to resemble their heavenly Father and are inclined to obey Him and to love Him and all His Children 1 Joh. 5.1 for this the Apostle makes a description of true Believers that they are born again 2. Our life and nature that we have by vertue of this second birth or regeneration is far more excellent than what we have by the first our natural estate is subject to corruption and will be shortly dissolved but our spiritual estate can never fade for though all have immortal souls that are not corruptible yet the natural life and state of all shall be dissolved and the eternal being of those who are unacquainted with Regeneration and a second birth will be but an eternal corruption or perishing which should make all long to be acquainted with Regeneration for to lead us to esteem the one above the other the Apostle commends the one above the other from the difference of their seeds Not of corruptible seed but of incorruptible 3. Although the Word separated from the working of the Spirit can do nothing to the regenerating of a sinner Joh. 3.5 yet the Word is the ordinary instrument of the Spirit who makes use of all the principal parts of it in that work of the Law to put the sinner in some straits of the second birth through fear of deserved wrath and of the Gospel to revive the soul and liberate it from those fears and of the Law again to direct the Regenerate how to walk suitably to their estate for the Apostle explains what that incorruptible seed is of which we are born again to wit The Word of God 4. Although there be no life either formally or by way of efficiency in the letters or sound of the words of Scripture and though that Word passeth with the speaking as any other words do Yet in regard of the effects which through the operation of the Spirit it hath upon sinners such as fear and terror upon the believing of the threatnings Act. 2.37 comfort under crosses and quickning for duties upon the believing of the promises Psal 119.50 It is as the Apostle here calleth it A Word that liveth and in regard of the execution of eternal wrath upon them that reject it and of the performance of those everlasting blessings which are promised in it to them that receive and obey it it is a Word that abideth for ever 5. They who do professe and esteem themselves to be of the number of those who are born again should by
and cursed estate Eph. 2.3 Yet there may be amongst them much difference of disposition some of them being of a more bountiful and liberal temper as the word here rendered good may signifie Mat. 20.15 and lesse rigid in exacting all that in strict justice they might as the word translated gentle doth import others of them more perverse and harder to have dealing with according to the signification of this word froward which difference doth mainly flow from the Lord 's various dispensation of the gifts of nature and his common influences for improving the same according to His Soveraign pleasure for here among wicked and heathen Masters there are some good and equitable or moderate to wit in comparison of some others of them and there are others who are more perverse or froward 8. The wickednesse of those to whom in God's providence Christians are tied by any relation doth not exempt them from making conscience of the duties of that relation toward those to whom they are tied the ground of our duty not being the qualification of the person to whom we owe it but the Command of God obliging us to it Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Vers 19. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God From this to the end of the Chapter the Apostle bringeth many arguments to presse upon Christian Servants dutifulness to their Pagan-Masters and patient suffering of injuries from them in following their duty to Christ The first is That if they did out of respect to Christ's command and glory hold on in their duty notwithstanding of hardest sufferings He should graciously reward their so doing as acceptable service to Him ver 19. The second is That it would be a great disgrace for Christians to deserve by their miscarriage hard usage from Heathens but if they were faithful in their duty and patient under sufferings for it they might be sure of God's approbation ver 20. Hence Learn 1. Although neither our doing nor our suffering can merit any thing at God's hand it being wholly His grace as the first expression ver 19. may be rendered from the Original that enables us for both Philip. 1.29 Yet when His grace hath in some measure enabled us for both He is pleased to esteem thereof as if it were worthy of thanks from Him and graciously to reward it with a further increase of grace and ability to do and suffer Mat. 25.19 with begun peace and consolation in the heart under sufferings for duty to Him 2 Cor. 1.5 as earnest of the full reward which His grace is to bestow at last Rev. 3.4 5. which ought to be a sufficient encouragement to the Godly in their duty against all their sufferings from men for which end it is held forth here for This is thank-worthy or as the Original may be rendered this is grace 2. God doth not so much respect the sufferings of Professors even for Truth and Duty seing Hypocrites may attain thereunto 1 Cor. 13.3 as He looks unto the principle and manner of their sufferings whether they suffer because of their former engagements by profession or otherwise and because they desire to carry a name and esteem of religious persons to the end with them or whether they suffer out of conscience toward God that is in obedience to Him who commands them to choose affliction rather than sin and from a desire to please and honour Him by bearing Testimony to His Truth by suffering for this suffering and this only is reckoned thank-worthy if a man for conscience toward God endure grief suffering wrongfully 3. Although the Lord sometimes keeps heavinesse and grief off the spirits of his People under such sufferings as are very heavie and grievous in themselves Act. 16.25 Yet at other times He sees it sitting not only to exercise them with hard and unjust sufferings from men but likewise with many sad weights upon their spirits under these sufferings arising partly from the sight of God's dishonour by their enemies Psal 42.3 and partly from the fear of their own miscarriage under their trials Joh. 14.1 together with their mis-belief of the Promise of their through-bearing and out-gate Psal 116.11 both which exercises together are sometimes necessary for the Godly that they may be compleatly denied to their own strength and courage and may be taught to depend on God for their through-bearing 2 Cor. 1.8 9. and therefore both exercises ought to be patiently submitted unto by them in so far as they are for their trial and advantage even as they would expect a reward from God for this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 4. Although it be the mark of Hypocrites to do all duties of Religion for respect to their own credit and glory before men Mat. 23.5 Yet the Lord allows His own People to have so much respect to their own credit especially before the profane as may provoke them to a tender and holy walking and to eschew every thing that may disgrace them and their holy Profession for this is here made an argument to duty and patient suffering of wrongs that if they neglected duty and so were put to suffer for their miscarriage That would be no glory but rather a disgrace to them and their Profession for what glory is it if when ye be buffetted for your faults ye shall take it patiently 5. As it hath pleased the Lord for the good of humane society to leave in the minds even of Heathens some knowledge of what is contrary to His will Rom. 2.14 15. and some inclination to punish the same Act. 28.4 So it is a very great disgrace to Christian Religion when Heathens or such as are like Heathens void of the saving knowledge of God in Christ may find Christians in those sins which their light leads them to punish especially when Christians make their liberty by Christ a pretence and cloak to cover those sins for it is here imported by the Apostle that Heathen Masters did not only know some what of their Servants duty but also would justly punish them for neglect of it and that if Christian Servants did by their miscarriage deserve sufferings from such Masters as they were in hazard to do by abusing their christian liberty this would prove a great disgrace to them and to the Profession of Christianity for what glory is it if when ye be buffetted for your faults ye shall take it patiently 6. Although patience under deserved stroaks from men be in it self commendable and will prove persons to be accepted with God when they accept the punishment of their iniquity and flie to Christ
In the next he commendeth the Epistle it self 1. from the shortnesse of it and 2. from the sweet scope thereof which was to stir them up to their duty and to bear witnesse to the Doctrine of God's Free-grace whereunto they did adhere Hence Learn 1. Though saving Truth should be heartily embraced who ever they be that carry it Philip. 1.15 18. Yet it contributes for the better acceptance thereof that those who deliver it deserve and have a good esteem amongst those to whom it is delivered and be looked upon by them as having a special respect to their good for to make thiâ— Epistle the more acceptable to those to whom it was firsâ— directed the Apostle commendeth him that carried it and was to open it up unto them as one faithfull in his Office and loving toward them By Silvanus a faithfâ—ll Brother unto you 2. It becomes those who are of longer standing and more eminent gifts in the Ministery to be so far from undervaluing or slighting those who are of shorter standing and meaner gifts that they ought to gain to them all the respect and esteem they can among the Lord's people for the Message-sake which they carry for this Apostle being among the first of those that Christ called immediately to the service of the Gospel and eminently honoured by him to be a Pen-man of Scripture doth here commend Silvanus of whom there was no mention in Christ's dayes and who was only an ordinary Minister called to expound the written Word as if he had been in all respects his equal By Silvanus a faithful Brother 3. It is the great commendation of a Minister of Christ that he be faithful in his Master's service by improving his talents whether moe or fewer for His glory Mat. 25.21 23. and that he have a brotherly affection toward his fellow-labourers expressing the same by working to their hands in the work of the Gospel Col. 4.11 and to the people by a humble and affectionate care of their good as if they were his brethren Philip. 4.1 for this is the commendation of Silvanus A faithful Brother to you 4. It is neither safe to withhold our testimony concerning the fidelity of others when we have grounds for charity that they do deserve it nor to be positive and superlative in commending of any as if we were infallibly perswaded of their faithfulnesse for the Apostle giveth this commendation to Silvanus of his faithfulnesse with such an adjection as signifies a judgment of charity concerning him which the Apostle had gathered by several probable grounds and reasons and yet the expression doth import an inferiour degree of certainty to that which he had concerning his own estate and fidelity in his Calling Rom. 8.38 1 Tim. 1.12 By Silvanus a faithful Brother as I suppose 5. It is a necessary favour to the Church and People of God to have the mind of God given unto them in writing to be a standing Rule for trial of every thing that is pretended to be His mind Isa 8.20 to help their frail memories the better to remember His Truth Isa 30.8 to prevent mistakes among His People concerning His mind which would far more readily arise if it had been only delivered in so transient a way as Satan's oracles are and that His People when they have not occasion to hear His Mind preached or spoken by others may have it with them to read and meditate upon Act. 8.28 for though this Apostle and others had preached the substance of 〈◊〉 Doctrine contained in this Epistle to these same persons to whom it is directed Act. 2. 1 Pet. 1. 25. and though they had Silvanus a man able to preach the Gospel coming to them Yet the Spirit of the Lord finds it necessary to write his mind to them By Silvanus c. I have written unto you 6. It is a commendable thing in Christ's Servants and a special gift of God's to them to be able to deliver much of the Lords Mind to His People in a few words providing it be with plainness of speech So will people be the more able to comprehend in their judgment and retain in their memory what is delivered to them for the Apostle commends this Epistle which hath in it the heads of all saving Truths delivered in much plainnesse of speech from the shortnesse of it I have written unto you briefly 7. It is necessary for Christs Ministers to make use of several strains of Doctrine in dealing with people sometimes to exhort them and that with much earnestnesse and vehemency to their duty sometimes to comfort them against discouragements in the way of their duty both which are in the signification of the first word Exhorting at other times again to bear witnesse to the Truths they deliver as a thing themselves know experimentally and believe to be the Truth of God Joh. 3.11 confirming the same from other places of Scripture Act. 26.22 and 28.23 and testifying against them that reject or disobey the same Deut. 8. 19. according to the signification of the next word testifying by both which the Apostle holdeth forth his several strains of dealing with the people especially in this Epistle and these as a patern to Ministers Exhorting and testifying 8. The sum of the Gospel and of all right preaching thereof is To make offer unto sinners of the rich and free grace of God for pardoning sanctifying and saving of them to stir them up to imbrace that offer and having embraced it to study the exercise of grace and walking like gracious persons in the obedience of that Doctrine for here the Apostle giveth the sum and scope of this Epistle which is the same with that of the whole Word To exhort and testifie that this is the true grace of God 9. The Doctrine of the Gospel wiâ—â— deceive none that receive it they will find the Lord as gracious and his wayes as sweet as the Gospel affirms for it is the true grace of God 10. Even those who have made good progresse in grace and are for the present fixed in their adherance to the Truth are in hazard to be shaken by temptations and made to question the truth of the Gospel and the reality of the gracious offers made therein as is imported in this that the Spirit of the Lord findeth it necessary to put the Apostle upon writing an Epistle to such for exhorting and testifying that is was the true grace of God wherein they did stand Vers 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son Here is the fourth article of the Conclusion of this Epistle wherein the Apostle delivers salutations to the scattered Jews 1. From those Christians at Babylon whom the Lord had chosen out of the world to be a Church to himself and to share with others of His People in spiritual and eternal mercies This Church at Babylon seems to have been made up of the posterity of those Jews who
describe these men here as slaves to all these three idols at once to their pleasures which were their Eden to their credit which made them hold forth baits to take many followers and to their gain wherewith their heart was exercised that so their pleasures and credit might be attained and upheld Lastly They who professing themselves to be the Children of the Lord do spend their immortal spirits upon the unworthy things of this present life not trusting to his care and providence in the moderate use of lawfull means whereunto their profession doth oblige them They do forfeit their right they pretend to have to the Priviledges of His Children and serve themselves heirs to His curse for because their heart is exercised with covetous practices they are cursed children Vers 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse 16. But was rebuked for his iniquity the dumb asse speaking with mans voice forbad the madnesse of the prophet The Apostle having shown what idols these false teachers did set up he sheweth here two wofull effects that their love to them especially to their gain had upon them The first is their apostasie from the Truth and way of Christ The second is extream violence in the prosecution of these idols Which last he setteth forth by comparing them with Bâ—laam who was so mad in the prosecution of these same idols that even extraordinary opposition could not restrain him Hence Learn 1. However men that really enter the way of Christ can never totally or finally fall from it by reason of the Lord 's undertaking Joh. 10.28 and unchangeablenesse Rom. 11.29 Yet they who have been once in opinion sound and in external practice blamelesse remaining in the mean time without any inward saving change may make apostasie from both for such had these men been of whom the Apostle saith They have forsaken the right way 2. Love to some unmortified lust especially covetousnesse is the prime cause both of much apostasie and of extream violence in sinful courses for so was it with these false teachers and their followers their heart was exercised with covetous practices in the former Verse and therefore they forsook the right way imitating Balaam in the violent prosecution of that idol 3. When the right way which is the way of truth and holinesse is forsaken men can keep no certain course but must needs be like wandring stars or planets as the word here signifieth ever seeking and never finding that true satisfaction they might have had and have forsaken by forsaking the right way And are gone astray 4. When the Lord 's ordinary means to reclaim sinners from their lusts doth not prevail with them the Lord is justly provoked to give them up to go on in their own way over the belly of more than ordinary opposition if they have it till they perish for Balaam was not restrained by means more ordinary in his time and therefore he is not reclaimed by means more extraordinary He loved the wages of unrighteousnesse though he was rebuked for his iniquity by the dumb asse 5. Covetousnesse being once rooted in the heart and proposed as a man's main end it is so powerful and imperious an idol that it will make the covetous man adventure upon any course though never so unrighteous and go over never so much opposition in the way of his gain for though the wages that Balaam desired were wages of unrighteousnesse because they could not be had but by cursing the People whom God had blest Yet he loved them and pursued them though the dumb asse forbad his madnesse in so doing 6. The more opposition from the word or dispensations of God men do go over in the prosecution of their lusts the greater is their guilt and the more wrath have they to expect from God especially when they trace the steps of sinners whom God hath by His Word and Providence opposed before them for it is here made an aggravation of sin and cause of a special measure of wrath that these men followed the way of Balaam who would go on after his lusts though the dumb asse speaking with mans voice forbad his madnesse 7. It is in some respect more easie to work the greatest miracle in nature than to stop the course of a sinner violently pursuing his lusts the reasonlesse creatures who have no active opposition in them to their Maker's will being more prone to obey Him contrary to their ordinary course than reasonable creatures without special grace and assistance can be either to follow the direction of His Word or their own reason contrary to their corrupt and vile affections for while Balaam goeth on in his sinful course The dumb asse speaking as if it had a mans voice forbad his madnesse 8. A crosse providence meeting sinners in a course contrary to the revealed Will of the Lord hath a language to them proclaiming their madnesse and prohibiting them to go on in their sins which they ought to hear and obey although it be not so expresse as when one man reproves another See Mica 6.9 for though we read not Numb 22. that Balaam's asse did either expresly call him mad or prohibit his course Yet here the Spirit of God putteth that commentary upon what it spake which also Balaam should have done That the dumb asse speaking with mans voice forbad the madnesse of the prophet 9. It is the height of madnesse to walk contrary to the revealed Will of God how much use of reason soever men may have to cover their wickednesse and attain to their idols for though much carnal reason and policy did appear in Balaam's way Yet the dumb asse forbad the madnesse of the prophet 10. A man who is mad in the pursuit of his lusts and so incorrigible that even extraordinary means do not reclaim him may notwithstanding be imployed by the Lord for revealing of His Will to His People and for the edifying of His Church and in the discharge of that imployment may be furnished with much heavenly matter and suitable expressions and ought to be heard and obeyed by the Church in the discharge of his imployment while he is not discovered to be what he is and is not according to the order established in the House of God put from that imployment for such a man was Balaam whom the Lord did imploy and by whom He did deliver most comfortable and edifying Truths to His Church all which is clear by comparing this place of Scripture with Numb 21,22 chapters Vers 17. These are wells without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever In this and the two following Verses the Apostle holdeth forth several of those means which false teachers make use of for attaining their forenamed idols especially their gain and applause The first which is in this vers is their fair
sufferings of the Mediator and the glory that should follow thereupon to him and his redeemed ones it being the end of all the discoveries of sin and threatnings of wrath that are in the Law to point out the necessity of his satisfaction Rom. 10.3 and the very substance and signification of all the Types and Sacrâ—fices to point forth his sufferings and the glorious effects thereof Heb. 10.1 for the Apostle compriseth 〈◊〉 substance of that which the Spirit of Christ in the Prophets did signifie to them and testifie to the Church by them in these two The sufferings of Christ and the glory that should follow 5. This method was kept with Christ the head and none of his members should expect to have it changed with them that he was first to suffer and then glory was to follow So that the Jews have no warrant from any thing in the Prophets to expect a Messiah in worldly glory without suffering for this is the compend of all that the Prophets spoke of the Messiah at the direction of his Spirit in them They testified beforehand of the sufferings of Christ and the glory that should follow Vers 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into That the Apostle may yet further commend the truths of the Gospell as worthy to be rejoyced in and suffered for and may prove the state of Believers now to be in some respects more excellent than that of the ancient Prophets he sheweth 1. what successe the Prophets had of their pains although they got not the very thing they did so much desire which was not only to have known the time of Christs coming in the flesh but to have lived to see it as is clear by comparing the former Verse with Luk. 10.24 Yet the Lord condescended to give them such an answer of their pains as might quiet their hearts to wit that they themselves were not to see the temporal accomplishment of their own Prophecies that was reserved for them who were to live after Christs incarnation 2. He sheweth that what the Prophets had foretold was now much cleared to the Christian Church by the Apostles who were for that end endued with an extraordinary measure of the holy Spirit sent down upon them in the day of Pentecost And 3. he affirmeth that this way of salvation through Christ already incarnate as it is now cleared and administred under the Gospel is so ravishing a subject that it takes up the delight and study of the Angels of Heaven to pry in upon it Every one of which doth infer that conclusion which is to be understood as the Apostles scope That therefore Believers now ought chearfully to adhere to the truths of the Gospel what ever they may suffer for so doing Hence Learn 1. Although the Lord do not alwayes answer the approven pains of his Servants with desired satisfaction in the particular that they aim at Yet it is not his way to leave them without such an answer and fruit of their pains as shall be more for his honour their true good and the good of others also than if they had received that satisfaction which they so much desired for though the Prophets who were approven in their search after the time of Christs manifestation in the flesh there being somewhat concerning it revealed Gen. 49.10 Dan. 9.24 and there being no-where a discharge of enquiry after that time as there is after the time of Christs second coming Mat. 24.36 1 Thess 5.1 got not their desired satisfaction either by seeing or knowing particularly the time of Christs incarnation Yet they were not left without an answer from their Master but had as much of his mind manifested to them as might quiet their minds Unto whom it was revealed that not unto themselves but unto us they did minister 2. It ought to be no discouragement to Christs Servants that he put them to much pains in his service for the good of others withholding from them in the mean time that measure of satisfaction which he minds to bestow upon others by their pains it being a sufficient encouragement to any of his Servants or People to know that he honours them to serve Him acceptably and that He will make up all their present losse when He and they meets for to the Prophets who were very laborious and assiduous as the Bees who make sweet Honey for others and tast but sparingly of it themselves It was revealed as a sufficient reward of all their pains that not unto themselves but unto us they did minister 3. Although the fruit of Christs death hath ever been since the beginning of the world forthcoming for the salvation and comfort of the Elect Rev. 13.8 Yet the advantage of those who live after His incarnation is in some respects greater than theirs who lived before and that besides other reasons because the truth of things revealed then is now more evident to those who may compare Prophecies with their accomplishment for it is here set down as some piece of disadvantage to the Prophets That not unto themselves but unto us they did minister the things 4. There is a compleat harmony betwixt the Scriptures of the Old and New Testament what ever seeming contradiction may be apprehended by blind minds to be betwixt them for the Apostle affirms here that the Prophets did minister the same things which are now reported by them that have preached the Gospel 5. To make the Truth lovely to us and to confirm us in adhering to it under sufferings It is necessary that the Spirit of Jesus be acknowledged to be with the Messenger making known to him the Truth and enabling him to deliver it although the way of the Spirits presence with and assistance of extraordinary Messengers was different from his way with ordinary Ministers Yet if it was necessary to be acknowledged in order to peoples profiting by the one it is much more necessary for their profiting by the other Therefore to make the doctrine of the Gospel lovely to people and to confirm them in adhering to it notwithstanding of sufferings the Apostle saith That the same things which the Spirit of Christ did signifie to the Prophets were reported by them that preached the Gospel to them with the holy Ghost sent down from heaven 6. Although the glorified Angels can have no such desires as have any painfull unsatisfaction with them seing they live in the blessed vision and constant fruition of God Mat. 18.10 Yet so excellent and ravishing a mysterie is this plot of the salvation of lost sinners through Christ incarnate which the Gospel manifests that they are no less humble and accurate students of it and no lesse seriously taken up with the contemplation of the way of God's reconciling Himself
incarnation of Christ and the clearer out-breaking of the light of the Gospel which reveals Him should think the Lord hath had a special respect to them and hath in a peculiar manner designed Christ for them and manifested Him to them that they may be more eminent in holiness and thankfulness to Him for to this end the Apostle speaks thus of Christ Manifested in these last times for you 5. Although experience hath proven that there was a considerable part of time to be after Christs incarnation yet all that is but the last time in regard it is to be much shorter than the time that was before and because after that time though there be a continual increase of knowledge and grace to be expected Ezek. 47.1 c. Yet there is no more change of that way of Worship and Ordinances which Christ setled before He left the world Mat. 28.18 19 20. for which cause among others the times after Christs incarnation are here called The last times Vers 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Having commended Christ the Redeemer he describeth those for whose sakes He was appointed and manifested to wit those who do by Faith flee to God thorow Him and that they may be the more encouraged so to do he leads them to consider the Father as one fully satisfied with the ransom paid for sinners by Jesus Christ seing after the payment of it He hath exalted and glorified Him for this very end That the Faith of sinners may safely and comfortably rest upon God as now pacified toward all that flee to Him thorow Christ Which purpose doth contain the ninth argument to the study of holiness That since the Father hath exalted and glorified our Cautioner in our nature for this very end that we may confidently draw near to Him as to our own reconciled God we ought therefore to live to the honour of the Father and the Son in the study of holiness Hence Learn 1. When ever the Ministers of Christ hold forth the ransom paid by Christ for sinners and the benefits purchased thereby to them they ought also to design and describe the persons who may appropriate the same to themselves and ought not to propose that which is peculiar to some Joh. 10.15 as common to all So shall the few that have right to apply the benefits of His Redemption be the more sure and comforted and others shall not be disappointed for so doth the Apostle here while having described Christ the Redeemer and set forth some of the benefits of His Redemption he comes next to describe what manner of persons they are who may comfort themselves in that Redemption purchased by Him even those who by Him do believe in God 2. Although our Faith may close with any one of the blessed Persons of the Trinity providing we do not divide in our thoughts the Divine Essence which is One in all the Three 1 Joh. 5.7 Yet God the Father considered as the fountain of the Deity to whom we come thorow the Second Person cloathed with our flesh being helped by the holy Spirit the Third Person is that full and most satisfying object with which saving Faith closeth when it acts most distinctly for such an object is here proposed with which the Faith of the Redeemed doth close to wit the whole Godhead in the Father apprehended as ours by the Son incarnate thorow the help of the Spirit as the next verse compared with this makes clear 3. There is no closing with God as ours but by the Mediatour Christ in whom God trysts with sinners who hath merited Gods favour to them the power to believe the same and actually works that Faith in them Who by Him do believe in God 4. Although Jesus Christ being the same God equal with the Father Philip. 2.6 did by His own proper vertue raise Himself from the dead Joh. 2.19 and 10.18 Yet to assure us of the Fathers full satisfaction with the price paid by our Cautioner and because the power of all the Three Persons is one and the actions ascribed to any of them in reference to the creatures are common to all His raising from the dead and exaltation is here as frequently elswhere in Scripture Eph. 1.20 Philip. 2.9 attributed to the Father who raised Him from the dead and gave Him glory 5. Gods justice is fully satisfied in the behalf of all that flee to Him through Jesus Christ because their Cautioner is liberate and glory is insured to all such their Head being already possessed in it for in testimony that His satisfaction for the Elect is accepted God hath raised Him from the dead and as a sure pledge that His Members shall be glorified He hath given Him glory that your faith and hope might be in God Vers 22. Seing ye have purified your souls in obeying the Truth through the Spirit unto unfeigned love of the Brethren see that ye love one another with a pure heart fervently The tenth motive to presse upon Believers the study of holiness is taken from the former progress they had made therein whence the Apostle infers an exhortation to that particular duty of holiness to wit love to the Saints The sum of both is That since by the power of Christ's Spirit enabling them to obey the Gospel they had gotten their heart-corruptions so far purged out as to attain unto some sincere affection unto the rest of the Lords People Therefore they should study to grow in grace particularly in love to the Saints and that they should labour to have such love to them as sloweth from a sincere desire of their good and by the effects of it doth prove it self to be such Hence Learn 1. The fairer beginnings and further progress any have already made in the way of holiness they should find themselves the more strongly obliged to hold on in that way lest they lose the fruit of their former pains 2 Joh. 8. and prove more dishonourable to God and offensive to others than if they had never entered or made such progress in that way 2 Pet. 2.22 for the Apostle here makes former progress in holiness a motive to further progress therein Seing you have purified your souls c. see that ye love c. 2. As all those whom the Lord hath savingly enlightened and renewed will discern in their souls many filthy and unclean roots besides any that have broken out so their great work should be to have their souls purged from those knowing that from the polluted fountain of the heart flows all the pollution of the life Mat. 15.19 and that except the heart be in some measure cleansed all the purity of the outside is loathsom to God Mat. 23.27 for the Apostle thus describeth the Regenerate that they have purified their souls 3. Although it be the alone work of God as the principal efficient cause
and ought not to content themselves with a high esteem of the written Word or of the preaching thereof in the general in the mean time having a slender esteem of these portions of Truth which God carves out to them by the Messengers whom He sends to them for the Apostle leads those to whom he writes to look upon that commendation of the Word which Isaiah had given out before him as agreeing to the Word written and preached to them by himself and others of the Lord's Servants in that time And this is the Word which by the Gospel is preached unto you 9. Although the precepts and threatnings of the Word have their own efficiency as instruments in Gods hand to prepare the soul for the new life by breaking and humbling of it Act. 2.37 Yet it is mainly the Gospel or the glad tydings as the word signifies of free salvation through Jesus Christ to all lost sinners who get grace to receive the offer thereof whereby a new life is conveyed to and increased in the soul and whereby it is brought into that excellent state of Regeneration for the Apostle applies the commendation of the Word which is the seed of Regeneration mainly to the Gospel And this is the Word which by the Gospel is preached unto you CHAP. II. IN this Chapter the Apostle goes on to presse such duties of holiness as are most suitable for that excellent state of the Regenerate described in the former In the first part of it he exhorts to growth and progress in such duties of holiness as concern all Christians in whatsoever relation they stand in the world as namely the study of mortification ver 1. a hearty indrinking of the Doctrine of the Gospel because their so doing is the means of their spiritual growth ver 2. It is the way to prove that they had experimentally tasted of the sweetness of Christ's grace ver 3. and because by their daily use-making of Christ offered in the Gospel they should find an increase of spiritual life and fitness for every duty ver 4 5. and that because the Scripture witnesseth Him to be given with the Father's good will for a solid foundation of salvation and comfort to every soul that flyes to Him ver 6. Whence the Apostle infers that Christ cannot but be very dear to Believers and that He shall not be the lesse glorious that many slight Him who by their so doing shall only ruine themselves and prove themselves Reprobates ver 7 8. But as for those whom he hath so highly honoured that they might be forth-coming for his praise who had made so remarkable a change upon them ver 9 10. Their great study ought to be to keep up the battel against their inward lusts ver 11. and to walk so as the most wicked among whom they converse may be allured to fall in love with Christianity ver 12. In the second part of the Chapter the Apostle presseth such duties as are suitable for Christians considered under some of their special relations And first he exhorts them as subjects under heathen Rulers to respect every form of lawfull Government whether in the person of the supream or inferiour Magistrate and this he presseth by many arguments First Because they should thereby evidence their respect to Gods Command Secondly Because Magistrates are appointed of God for so good ends as he expresseth ver 13 14. Thirdly They should thereby silence their slanderers ver 15. Fourthly Because otherwise they should abuse their Christian Liberty unto licentiousness ver 16. And fifthly Because other unquestionable duties did necessarily infer this ver 17. Secondly He exhorts them as servants under heathen persecuting Masters in which case many Christians then were to carry themselves dutifully toward such Masters and patiently under wrongs from them whether they were of the worst or better sort ver 18. and this the Apostle presseth to the end of the Chapter by severall reasons First Because they might expect a gracious reward from God if they were put to unjust sufferings from men for respect to his Commands ver 19. Secondly Because it would be a disgrace for Christianity if Christians did deserve hard usage from Heathens for their miscarriage ver 20. Thirdly Because they were obliged to patience under the Crosse by their Calling Fourthly Because Christ had suffered harder things for them Fifthly Because He had cast them a sweet Copy of the right way of suffering ver 21. Sixthly Because Christ was a most innocent sufferer ver 22. Seventhly Because He was the most patient And eighthly the most confident under greatest wrongs that ever was ver 23. Ninthly Because by His death He hath purchased Reconciliation with God And tenthly healing to all his Peoples wounds especially for his cause ver 24. Eleventhly Since they who were once in the way to perdition were now brought to a state of safety by Him ver last Therefore they ought patiently to suffer wrongs in following their duty to Him the pressing whereof is the Apostle's scope Vers 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings THe Apostle's scope in the first part of this Chapter being to presse upon all Christians the study of progresse and growth in holiness as appears by the second and fifth Verses he doth in order to this stir them up to the battel against their unmortified corruptions giving instances of such as are most contrary unto that love of the Regenerate one toward another which he had prest before as an evidence of their Regeneration Chap. 1. ver 22. and to that hearty receiving of the Word which he presseth in the following Verse as the principal means of their growth in grace not excluding other evils not here mentioned but leading them by these to the knowledge of all the rest that are unbeseeming a regenerate state Doct. 1. There doth remain in the Children of the Lord not only after their Regeneration but even after some progresse in mortification many strong corruptions and filthy frames or spirit which are left to humble them Rom. 7.24 and to stir them up to earnest imployment of Jesus Christ both for mercy and power to subdue them 2 Cor. 12.8 for upon those whom the Apostle supponed to be not only born again Chap. 1.23 but to have attained to a good degree of mortification Chap. 1. ver 22. he doth here presse that they should lay aside malice and guile and hypocrisie c. 2. Our corruptions ought to be renounced with detestation as things very noisom to be longer kept Isa 30.22 and with a purpose never to meddle with them again Hos 14.8 for there is a metaphor in the words taken from a man putting off an old suit of cloaths full of filth and vermine which would be both hurtful and disgraceful to be longer worn Wherefore laying aside all malice c. 3. Even the Children of the Lord are ready to cleave very close to
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
another Fifthly that they should shew themselves courteous in their carriage and easie to be conversed with ver 8. Sixthly that they should not study to requite mutual injuries But seventhly rather seek the happinesse of them that wrong them All which especially the last two the Apostle presseth by this reason that they were all called to inherit one common blessednesse From ver 8. Learn 1. Although compleat onenesse of judgment cannot be expected among the Lord's People whilest knowledge is imperfect in all 1 Cor. 13.9 and dispensed in different measures Rom. 12.6 Yet it ought to be the sincere endeavour of every one so to drink-in the knowledge of all saving and necessary Truths themselves and to imploy their power according to their calling to make all others do the same that they may be so far as is possible as if one and the same mind were in them all as the word here signifieth which is in some good measure attained when Christians do agree in all saving and fundamental Truths and when their prime projects and designs as the word also signifieth do meet in one to wit the advancement of the glory of Jesus Christ without which unity of judgment there doth ordinarily follow among the Lord's People alienation of affection Gal. 4.15 16. and a losse of the consolations of Christ's Spirit which uses to be given through their communion among themselves Philip. 2.1 2. for this is it which the Apostle here expresly presseth Finally be all of one mind 2. Every one of the Children of the Lord ought to be so affected with the condition of another as if it were their own mourning with and for one another in affliction as if they were afflicted with them Heb. 13.3 rejoycing in and praising for their welfare as if they were in their case Rom. 12.15 considering that they are all members of one body 1 Cor. 12.26 and that this sympathizing frame of spirit is a special part of our conformity to Jesus Christ Heb. 4.15 for this is the second duty here pressed having compassion one of another 3. Whatever differences for worldly respects or measures of spiritual gifts there may be among the Children of the Lord there should be notwithstanding such affection and love in the most eminent and strongest toward the meanest and weakest as is among Brethren they being all Children of one Father Joh. 1.12 and the weakest owned by Christ as his Brethren Heb. 2.11 and co-heirs not only with the strongest but with Jesus Christ himself of everlasting blessednesse Rom. 8.17 and therefore that measure of affection which may be found among men without the Church who have not put off humanity is not sufficient for one of the Lord's People toward another for this is the third duty here pressed Love as Brethren 4. There can neither be unity sympathy nor brotherly love among the Lord's People unlesse they have hearts to pity the infirmities one of another and some prouenesse of spirit to do good to others even when they deserve the contrary at their hands for this word whereby the Apostle presseth the fourth duty is often used to signifie Christ's compassion to his own which is manifested in bestowing favours notwithstanding of provocations and signifieth such a tender-heartednesse as is evidenced by forgiving of wrongs Eph. 4.32 be pitiful 5. They that would keep up a sweet and profitable society with others of the Lord's People must shew themselves affable and pleasant in their carriage towards them studying to speak and do so far as they may with a good conscience what may be acceptable and engaging of their affections to them for this duty which is the last in the eight Verse as also all the former may be taken in reference to the keeping up of society with others be courteous From ver 9. Learn 1. Even those who have attained to such a carriage as ought in all reason to be lovely and honoured by all with whom they converse may notwithstanding resolve to meet with much hard usage and many slanders for the Apostle presseth here patience in the sixth place importing that they who had attained to all the former sive would notwithstanding have ado with their patience Not rendring evil for evil or railing for railing 2. The Children of the Lord may resolve not only to meet with hard usage and bitter language from the profane or those that are without but even from their fellow-Professors whether Hypocrites who will still be maligning the sincere Gal. 4.29 or even truly gracious whose corruptions oppose grace in others Job 16.20 for this last grace of patience prest in the beginning of the eight Verse cannot well be taken in reference to other persons than these in reference to whom the exercise of the former graces or duties were pressed which do clearly relate to other Professors and therefore this imports that they might be tried both with evil deeds and words from such while the Apostle thus dehorteth Not rendring evil for evil or railing for railing 3. However the best of the Children of the Lord are prone to study revenge and requital of private injuries as is supponed in this disswasive Yet must they not allow themselves in so doing as they love their own and others peace and desire to eschew the displeasure of God for usurping his place Rom. 12.19 Prov. 23.2 Not rendring evil for evil or railing for railing 4. So far should the Lord's People be from the study of private revenge and retaliation of wrongs done by one of them against another that by the contrary the greatest personal wrong by word or deed should not hinder one of them to procure the bestowing of blessings if they be able upon another to commend in them what they can discern to be praise-worthy or to pray for their true blessednesse which is a special draught of the Image of the Lord Mat. 5.44 45. All which is in the signification of this word whereby the Apostle expresseth the duty opposite to rendring evil for evil or railing for railing but contrariwise blessing 5. The consideration of that everlasting blessednesse which consisteth in the clear vision and full fruition of God in Christ through the Spirit and which sinners who are naturally under the curse are called to possesse as their free-gifted inheritance as the word here translated to inherit signifies should comfort the hearts of Believers against the worst usage and vilest reproaches of men which will be sufficiently made up when they come to possess that blessedness the thoughts wherof should take them off from all study of revenge toward those who may be heirs with them of the same inheritance and who could never wrong them so far as they have wronged the Lord who hath graciously called them to possess that free-gifted inheritance for this is here proposed by the Apostle as an argument to patience under wrongs and a disswasive from revenge among the Lord's people for even hereunto were ye called that ye should
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
called be ready to give a reason to every man that asketh you 6. Every testimony that God's People give to his Truth before the enemies of it ought to be seasoned with meeknesse of spirit evidenced in their carriage toward their persecutors by their eschewing all signs of carnal passion and revenge against them 1 Thess 5.15 by their respective and sober language to them Act. 26.25 which may be blessed of God to procure a mitigation of their trouble Prov. 15.1 at least to put convictions upon the wicked of the equity of the cause which they persecute as the following Verse cleareth for this is the fourth direction for a right carriage under sufferings that they be ready to give a testimony to the Truth with meekness 7. Although the fear of flesh which maâ—reth confidence and peace in the heart be most unsuitable for sufferers as was cleared from the Apostle's first direction Yet a holy fear of miscarriage under trials by denying or concealing any necessary Truth by bringing forth the same untimously or mixing our own passions with our testimony to the Truth is a prime qualification of a right sufferer for Christ and his Truth for 〈◊〉 is the Apostle's fifth direction That they should 〈…〉 to bear testimony to the Truth with fear Vers 16. Having a good conscience that whereas they speak 〈◊〉 evil of you as of evil doers they may be ashamed that falsly 〈◊〉 accuse your good conversation in Christ. Here is a sixth direction for attaining to a right carriage under suffering That they should labour to have their conscience purged from guiltinesse and so made good in God's sight the study whereof as also of all the former the Apostle presseth by a third motive which is also an encouragement against suffering That if they made conscience of following those directions their slandering persecutors should be convinced and ashamed by their christian carriage Hence Learn 1. None can rightly undergo a suffering lot for Christ and his Truth who do not labour to get and keep a good conscience within by the application of Christ's bloud for purging of it from guilt and of the vertue of his Spirit for subduing the power of corruption Heb. 10.22 which proves a continual feast to them that have it Prov. 15.15 and so makes them chearful under their hardest sufferings 2 Cor. 1.12 for this is the Apostle's sixth direction for attaining to a right frame of spirit and carriage under suffering having a good conscience 2. Even those who have attained to a good conscience within and an honest conversation without may resolve not only to meet with hard sufferings but as a principal ingredient embittering the same to have many false and grievous crimes laid to their charge and those not only forged and spread in a private way for their disgrace but as the word here translated to speak evil signifieth given-in judicially against them that so they may be the liker to their Lord Mark 15.3 and may learn to die to their credit before men while they are honoured to suffer for Him 1 Cor. 15.31 for this the Apostle suppones to be the lot of those who have both a good conscience and a good conversation that they shall be evil spoken of as evil doers and have their good conversation falsly accused 3. It is the Lo◠〈…〉 way to bring the shame and confusion of wicke◠〈◊〉 out of the integrity and uprightnesse of his suffering peâ—ple and the endeavours of their enemies to disgrace then 〈◊〉 by drawing a testimony of his Peoples innocency froâ— some of their adversaries to the shame of the rest Act. 2â— 29. and 26.31 by enabling his suffering Servants to maintain his Truth and their own innocency with such clearnesse and power as sometimes confounds their opposers Tit. 2.8 by making use of enemies fury and his Peoples constancy to disappoint wicked designs and directly to promove the cause which enemies intend to crush Philip. 1.12 that so they may either be reclaimed from their opposition to his Truth and People or have everlasting shame poured upon them Psal 83.16 17. for this is the result which God bringeth out of all the wickeds slander and persecution of the Godly that they may be ashamed who falsly accuse their good conversation in Christ 4. The consideration of the disappointment and shame which the Lord doth sometimes make wicked men to meet with here for their persecuting and slandering of his People should be a strong motive to the Godly to constancy in following their duty whatever they may suffer for this is given to them here for their encouragement that whereas they speak evil of the Godly as evil doers they may be ashamed who falsly accuse their good conversation in Christ 5. To the end that the conversation of a Christian may be good in God's sight and so may serve to make their slanderers and persecutors ashamed it must flow from a good conscience within and must be a conversation in Christ the person being by Faith united to Him and enabled to draw vertue from Him for walking unto wel-pleasing Joh. 15.5 and to aim at conformity in the conversation to His carriage 1 Joh. 2.6 for both these are necessary for that conversation of a Christian which may make persecutors ashamed and which deserveth to be called a good conversation Having a good conscience that whereas they speak evil c. they may be ashamed who falsly accuse your good conversation in Christ Vers 17. For it is better if the will of God be so that ye suffer for well doing than for evil doing The fourth motive to presse the former directions and to encourage against suffering is That in their suffering for Christ and their duty to Him they should find much more comfort and spiritual advantage than if they did procure sufferings to themselves by their miscarriage And this fourth motive or encouragement hath a fifth in the bosom of it That they should not be put to a necessity of suffering except it were the good will of the Lord so to dispose Hence Learn 1. Christians have a great deal of more spiritual advantage honour and sweetnesse in suffering for Christ and duty to Him than they could have in suffering for their faults though they had obtained mercy for them from the Lord and had peace in their spirits while they did stoop to the stroak of humane justice inflicted for these faults the former sort of sufferings being more conform to Christ's and having ordinarily a larger allowance of peace and chearfulnesse than useth to be letten forth to them who suffer for their faults though they were never so sure of God's mercy for in this sense must the Apostle be understood here to compare suffering for well doing and for evil doing and to prefer the one to the other because suffering from men for evil doing without obtaining mercy from God hath no goodnesse in it at all and so cannot be compared in that with suffering for
numerous party to back them in their soul-destroying courses 2. That they and their followers should prevail to bring saving Truth in disgrace among many Doct. 1. It is not strange to see the most dangerous Hereticks have many followers every error being a friend to some lust 2 Tim. 4.3 and having often more of prosperity and applause attending it than Truth 1 Cor. 4.8 10. and because of the activity and fair pretences of them that vent it Mat. 23.15 Rom. 16.18 for these and the like causes many shall follow their pernicious wayes 2. They that are loft of God to the leading of the spirit of error do not only enslave their judgments to their seducers But do also give up themselves to back them in all the courses they take to propagate their errors and increase their faction even although these courses no lesse than their errors be destructive to the honour of Christ and welfare of souls for the Apostle saith Many shall follow not only their errors which he called damnable before but their wayes which are called pernicious 3. As error is received Truth goeth out of request the lovers thereof bending all their wit to disgrace those Truths that discover the vilenesse of their errors Rom. 3.8 and to raise and keep up hot contests among the Professors of the Gospel Gal. 1.7 thereby giving occasion to a third party who resolve to side with none but to slander or as the word is blaspheme the whole profession of Christianity Rom. 2.24 for the Apostle here makes the slander of Truth the consequence of embracing error and doth point at a third party who would take occasion from Hereticks prevailing to slander the Truth By reason of whom the way of Truth shall be evil spoken of Vers 3. And through covetousnesse shall they with fained words make merchandise of you whose judgment now of a long time lingreth not and their damnation slumbreth not Followeth the way how these false teachers came to have so great successe held forth in two branches 1. Their immoderate desire of gain and glory made them very industrious And 2. their figurative or plaistered language as the word signifieth made them easily gain a number of poor souls to be compleatly at their disposal as wares are under the power of the Merchant that hath bought them for which dealing he doth forewarn that God's watchfull providence was framing His decreed judgments for them Hence Learn 1. However they that seduce fouls by error may seem to be the most mortified men in the world Col. 2.23 and most desirous of the good of souls Gal. 4.17 Yet is the rise of all their pains with people from some unmortified lust such as the immoderate desire of gain or applause for the Spirit of the Lord is in this to be believed what ever they pretend that through covetousnesse make merchandise of His People 2. False teachers are in their way of dealing with souls very like unto cheating Merchants 1. in their using of much fair and plaistred language to commend their errors 2. In their activity and stirring from place to place as the word in the Original of making merchandise doth signifie to vent them And 3. in their unsatisfiableness till their followers become their compleat slaves both in judgment and practice All which is held forth as clear resemblances betwixt them and cheating Merchants in these words With fained words shall they make merchandise of you 3. However the judgment of such men be hardly believed because of their successe and fair pretences and may be long suspended for the exercise of the Godly and punishment of those who receive not the love of the Truth with strong delusion Yet it is most certain according to the foreknowledge and decree of God it is swiftly approaching and shall light upon them by way of surprizal for their judgment now of a long time lingreth not and their damnation slumbreth not Vers 4. For if God spared not the Angels that sinned but cast them down to Hell and delivered them into chains of darknesse to be reserved unto judgment The Apostle proveth the certainty of the judgment threatned against these false teachers by a threefold instance in this and the following Verses The substance of the first which is in this Verse is That if the holy Lord did not spare the Angels His most glorious Creatures when they sinned against Him but did presently imprison them in the pit of Hell reserving them for further judgment These false teachers and their followers have no reason to dream of exemption Which conclusion flowing from this and the following instances the Apostle findeth not necessary to expresse but leaveth to their own conscience to infer Doct. 1. Although it be ordinary for sinners to harden themselves against threatnings because of their excellencies and priviledges conferred upon them by the Lord Rev. 18.7 Yet nothing of that kind can shelter them from the wrath of a provoked God but the more of these gifts there be and be abused the greater measure of wrath may be expected Therefore is the judgment of God upon these excellent and priviledged Creatures the Angels brought to prove the certainty of the like wrath to come upon false teachers who by reason of their excellent enducments and esteem in the Church were ready to make light of the Apostle's threatnings If God spared not the Angels c. 2. It ought to be esteemed marvelous mercy in God that He doth not presently thrust sinners down to Hell when they provoke Him and much more that He hath provided a remedy and offers pardon to them Every moments sparing after the comission of sin should be thought wonderfull indulgence in God who spared not the Angels but as the words in the Original will bear imprisoned them while they were sinning secluding them from all possibility or hopes of recovery for ever He spared not the Angels that sinned but cast them down to Hell and delivered them into chains c. 3. The fallen Angels who are the Devils are under such a powerfull restraint of Divine Providence that they cannot move or act any thing but in so far as the Lord 's holy Justice and Wisdom permitteth and ordereth them for the punishment of the wicked or exercise of the Godly for they are reserved in chains of darknesse which are nothing else but God's irresistible Power and terrible Justice over-ruling tormenting and restraining them 4. Although the Devils when they are permitted can appear visibly as if they were at their own liberty and can seem jovial as if they were free of torment 1 Sam. 28.13 that so they may the more effectually prevail with such poorslaves as have provoked God to give them up to their delusion Yet go where they will their Hell is alwayes with them they live in the constant feeling of the wrath of the Almighty as their being delivered in chains of darkness doth import and in the dreadful expectation of a more high measure of
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
the consideration of that work which the Lord is about during the delay how much it serveth for the advancement of our spiritual and eternal welfare for this way would the Apostle have the Lord's People to lay their reckoning that every dayes sparing of the world is given to them for making fast-work of their peace with God and fitting of them for glory that so their hearts might be quieted under the delay And account that the long-suffering of the Lord is salvation 2. These Truths which have been often and by several of the Lords Ministers harmoniously prest upon the Lords people ought to have a special weight with them as being attested by many witnesses to be the mind of God more fully cleared and offered with a new relish from several hands for by this the Apostle bears-in the study of holiness and preparation for the day of judgment that both he and the Apostle Paul had agreed in substance upon the use that was to be made of the doctrine of Christ's second coming Even as our beloved brother Paul also hath written 3. All the faithfull Ministers of Christ ought to be so far from lifting up themselves above their fellow-labourers or lessening the reputation of their persons and labours among the Lords People even although their fellow-labourers be in some things inferiour to them or differing from them yea and have sharply rebuked them for their failings That by the contrary they ought to entertain and to expresse love and esteem of them and to conciliate respect to them and to their gifts and labours among the Lord's People â— for this Apostle who had the advantage of Paul in the priority of his calling to the Ministery and acquaintance with Christ in the flesh whom Paul had withstood to the face and whose failings he had registred in one of his Epistles Gal. 2.11 14. doth not lift up himself above Paul nor labour to weaken his esteem but doth write of him as his equal beloved by him and faithful according to his gifts and doth commend his Writings as useful for this people Even as our beloved brother Paul also according to the wisdom given unto him hath written 4. The Lord hath not given a like measure of gifts and qualifications for His Service to all his faithful Servants but to some moe to some fewer talents that every one may make use of another and none may expect fulnesse but in Christ Himself for that there were diverse measures even among the Apostles is imported in this that Paul according to the wisdom given unto him hath written 5. Whatever measure of gifts or graces any have more than another it is a free gift of God's and therfore ought to be humbly and thankfully possest and carefully imployed for His honour who ought to be acknowledged as author of these gifts not only by those that have them but by every one who doth discern them in others for while this Apostle speaketh of Paul's wisdom He calleth it the wisdom given him 6. It is the prime commendation of a faithfull Minister that he hath faithfully imployed his measure whether it be lesse or more in serving Christ and doing good to the souls of His People for here it is Paul's commendation that according to the wisdom given him he hath written 7. Although it be the duty of one faithful Minister to keep up the credit of another among the People Yet ought their commendations one of another to be in sobriety such as may not detract from the due esteem of those whom they do not commend and such as may lead peoples thoughts above them that are commended to God as the author and free-giver of any thing commendable in them for this Apostle doth sufficiently commend Paul his Writings while he saith of him According to the measure given him he hath written 8. Although it be both the sin and the character of false teachers to steal the words and lessen the estimation of other ministers that are more in esteem than themselves that thereby they may cloak their own lazinesse and want of God's calling Jer. 23.30 Yet it is very lawfull and the duty of the most eminent Ministers of Christ to make use of the Gifts and Writings of their Fellow-labourers for clearing of the Truth to themselves and others and sometimes to cite their testimony for gaining the greater credit to Truth with people for so doth this Apostle here who not only presseth the same Truth that Paul had prest but is not ashamed to a vow that he had perused Pauls Writings to those Hebrews as also all the rest of his Epistles wherein he had found that which did agree with his doctrine Even as our beloved brother Paul hath also written 9. Although the Apostle Paul hath not put his name to that Epistle to the Hebrews which is extant in the New Testament either because he was hatefull to the unconverted Jews or suspected by weak Converts who were too much addicted to the Levitical Law or because he was sufficiently known and of unquestioned authority with the stronger sort Yet this place of Scripture putteth it out of doubt that he is the Author thereof for it is clear that this Apostle writeth both his Epistles to the Twelve Tribes by comparing 1 Epist 1.1 and 2 Epist 1.1 with 1 Epist 2.12 and here he asserteth that Paul also had written to them which writing of Paul's can be no other than that Epistle to the Hebrews which is extant 1. Because the purpose in Paul's writing to which this Apostle here relateth is clearly held forth there in Heb. 10 35 36. 2. Because that which this Apostle speaketh in the following Verse concerning the difficulty of understanding some passages in Paul's writing doth especially agree to that Epistle And 3. because that writing of Paul's to the Hebrews whereof this Apostle here speaketh cannot be supposed to be lost except we would reflect both upon the providence of God and upon the fidelity of those to whom the Oracles of God were committed Rom. 3.2 whose faithfulnesse in that matter the Lord hath never challenged Even as our beloved brother Paul hath written unto you Vers 16. As also in all his Epistles speaking in them of these things in which are somethings hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction The Apostle having confirmed his doctrine from Pauls Epistle to the Hebrews taketh occasion to commend all the rest of his Epistles as confirming the same Truth and withall removeth a prejudice which hath been at that time rife against Pauls Writings as dark and obscure showing that there were only some few things in his Writings hard to be understood which none but unhumbled and wanton spirits would pervert and mistake as they would do much more of the Scripture to their own damnation Hence Learn 1. Although the frequent pressing of necessary Truths upon People be
oftentimes a burden to their corrupt nature Jer. 23.33 Yet must not the Lord's Ministers weary to repeat and inculcate one and the same Truth to them not knowing when life and power from God may accompany that Truth to their heart which hath been often told them before and as often slighted by them See Philip. 3.1 for this Apostle presses the same Truth upon the Hebrews which he knew Paul had prest before upon them and upon all others in all his Epistles which were all intended for the common good of the whole Church in all ages As also in all his Epistles speaking in them of these things 2. It hath pleased the Lord so to expresse some parts of His Mind in His Word that the sharpest-sighted will not at the first nor easily take up the meaning thereof that all that study the Scriptures may be made humble in the sense of their own blindness earnest in imploying Christ for His Spirit and may be quickned to pains in meditation comparing one Scripture with another and the use of other commanded means that after the use of all any insight they get in places formerly dark to them may be the more esteemed of for there is in Paul's Epistles some things hard to be understood 3. Although no man without special illumination from God can savingly take up any Truth revealed in Scripture 1 Cor. 2.14 Yet iâ— there much of the Lord's mind revealed therein in it self plain and easie to be understood by them who humbly depend upon Christ's teaching in the use of His own means So that the simplest who desire to know as much as may save and comfort their souls ought not to be hindred or discouraged in the study of the Scriptures In which the Apostle saith only there are some things hard to be understood importing that there are therein many things plain and such as may be easily understood 4. Those Truths which are most darkly propounded in Scripture are not impossible to be understood if men would seriously exercise their wit about them and humbly imploy Christ for understanding as the Saints have done Psal 119.33 34 97. for the Apostle saith only there are some things hard importing not only that there are many things plain but also that there is nothing impossible to be understood 5 Although humane learning being sanctified in the use thereof may prove a blessed mean of fitting men for the service of God Dan. 1.17 Act. 7.22 and 22.3 Yet it is not so much the want thereof nor yet any obscurity that is in the Scriptures which causeth men dangerously to mistake and wrest the Word of God as that men will not become humble Disciples of Christ renouncing their own wit and giving themselves up to Christ's teaching for the word here in the Original Unlearned is not that which is made use of in Scripture Act. 4.13 to signifie the want of humane litterature but it is a word that signifies to be undiscipled or not taught by Jesus Christ in which sense they that are unlearned do wrest the Scriptures 6. Another special cause of wresting and mistaking these things in Scripture which are hard to be understood is That men labour not to fix themselves in the knowledge love and practice of Truths that are plain but have their hearts distracted with the cares and pleasures of this present world for it is they that are unstable in this sense that wrest the Scriptures 7. To wrest the Scriptures is to endeavour to force them to speak contrary to the intent of the Spirit that endited them in defence of vile errors or profane practices for there is a metaphor in the word which is translated wrest taken from those who by tortures labour to compel the innocent to speak against their mind 8. They that wrest one plate of Scripture will readily wrest many moe there being a connexion between one error and another as there is between one Truth and another for they that wrest Paul's Epistles they wrest also other Scriptures 9. The hazard of mens forcing a sense of their own upon the Scriptures contrary to the mind of the Spirit that endited them is no lesse than the everlasting destruction of them that do it for they that wrest the Scriptures do it to their own destruction Vers 17. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse The fifth use of the Apostle's former doctrine is an exhortation to constancy The sum whereof is That since they had been clearly forewarned of their spiritual dangers and informed concerning the remedies thereof they should be the more wary lest they be drawn away from that way of Truth and Holinesse wherein they had been through the Lord's grace in some good measure established Hence Learn 1. Clear forewarnings of spiritual dangers and informations concerning the remedies thereof do lay upon the Lord's People strong obligations to watchfulnesse it being a great aggravation of their guiltinesse if after these they be insnared for the Apostle maketh the fore-knowledge they had of these things by his former doctrine a special motive to watchfulnesse Wherefore Beloved seing ye know these things before beware 2. There is no error nor temptation so grosse that hath overtaken others whereof those that are dearly beloved of God and His Saints ought not to entertain so much fear as to make them very strict in watching lest they be ensnared with the same considering that there is a friend to these in their unmortified part Beloved beware lest ye also be led away with the error of the wicked 3. Although the Lord's People can neither totally nor finally fall away from Truth or Holinesse Joh. 17.11 12. Yet those who have been in some good measure established in the knowledge of the Truth and practice of holy duties may for a time and in a great measure fall from both as is imported in this warning Beware lest ye also being led away with the error of the wicked fall 4. The possibility of Believers falling for a time should provoke them to much circumspection and as the word here signifieth to keep very strict watch over themselves which exercise the Lord hath appointed to be a special mean of His Peoples preservation Beware lest ye also being let away with the error of the wicked fall 5. The Lord's People have a stedfastnesse proper to themselves which no hypocrite can attain unto whereby they do adhere to the Truth and Way of Christ not for the applause or example of others or any worldly advantage whatsoever but because their minds are enlightened to know and their hearts renewed to believe and love the Truth for its own worth and for his authority that revealeth it for the words in the Original are Beware lest ye fall from your own proper stedfastnesse Vers 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to Him be glory both now and for ever Amen The sixth and last use of the former doctrine is an exhortation to the study of a continual growth and progress in grace and knowledge and this the Apostle presseth as a special mean to attain to that which he prest in the former use to wit stedfastnesse and closeth with a song of praise to Jesus Christ Hence Learn 1. It is not enough for the Lord's People to maintain that measure of grace which they have already attained but they must labour to find the lively exercise and daily growth of every grace for the Apostle having exhorted to stedfastnesse in what they had already attained doth adde this But grow in grace 2. Growth in grace is a special preservative from apostasie there being no possibility to keep what we have attained except it be improven and be upon the growing hand Mat. 25.29 for this exhortation is added to the former as a special mean of attaining to stedfastness Grow in grace c. 3. They that would have grace to thrive in their hearts must labour for a daily increase of knowledge in their minds concerning Christs soveraignity His offices and the benefits we have by Him for as growth in grace is here prest as a special mean to stedfastness so growth in knowledge is prest as a special mean of attaining to growth in grace But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. It is the duty of all who have any right thoughts of Christ to break forth some way in His praise and to ascribe glory to Him who being the Soveraign Lord of Heaven and Earth is become the Saviour of sinners and hath cloathed Himself with Offices answerable to all their necessities as is imported in the names of Christ that are here for the Apostle that knew Him well to be such a one taketh up the song which all that know Him should follow and keep up in their hearts To Him be glory 5. Praise is a duty wherewith all our other duties should be closed both for the help we find in them and for the pardon we believe to obtain for our failings upon both which grounds the Apostle closeth his Epistle with praise To Him be glory 6. Praise is an exercise for the discharge whereof not only all our time but the long age or day of eternity as the word here signifieth is little enough To Him be glory both now and for ever Amen FINIS