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
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
ver 8 9. 8. The excellency of the Doctrine of Salvation for which they did suffer which is proven by the great pains and delight of the Prophets Apostles and Angels in the study thereof ver 10 11 12. In the second part are contained several exhortations to the study of holiness with motives pressing the same As 1. Seing they had those excellent priviledges formerly mentioned they should therefore study perseverance and growth in grace ver 13. 2. Considering that they were now made Children they should therefore study their Fathers obedience and not live as they had done formerly ver 14. 3. Seing their Calling was to be holy And 4. the holiness of God did oblige them to that study ver 15 16. 5. Since their Father was to be their Judge And 6. themselves were but strangers in the world Therefore they should live in fear of offending him v. 17. 7. Considering that they were bought from their former sinfull courses with a most excellent price ver 18 19. 8. That their Redeemer was from eternity designed for them and more clearly manifested in their time than formerly ver 20. 9. Seing the Father hath exalted Christ after his sufferings that Believers may be the more confident that Justice is fully satisfied for them ver 21. And 10. seing they had already made some good progress in mortification therefore they should study to grow especially in love to the Saints ver 22. 11. Considering that their spiritual original was so excellent ver 23. And lastly that their spiritual estate was not fading as the best things in nature are ver 24. but behoved to endure for ever as the Word which is the principle of it doth ver 25. Therefore they ought to live to their Fathers honour in the study of holiness Vers 1. Peter an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia IN this part of the Inscription the Pen-man of the Epistle doth first make himself known by that new name which Christ gave him Joh. 1.42 and by his Office common to him with other Apostles who had immediate Commission and extraordinary Assistance from the Son of God to preach the Gospel and to work Miracles for confirmation of the same and were not fixed as ordinary Ministers are to any particular Charge Mat. 10.1 and 28.19 Next he describeth the persons to whom this Epistle was first directed from their afflicted external condition to wit that they were banished from their own Country and wonted priviledges and scattered in many places of the world whereof some are here mentioned From the Apostles description of himself we may Learn 1. When the Ministers of Jesus Christ are entring upon any part of their publick Employment it is then especially necessary for them to have in their hearts the sensible consideration of what honour Christ hath put upon them what engagements to be faithful to Him what warrant they have from Him to go about their Employment and what an one He is from whom they have their Calling that so they may carry along in their hearts some holy fear of slighting the work of such a one as the Son of God to whom they must give an account Heb. 13.17 and may have much encouragement considering that their Commission is from Him who hath all fulness Col. 1.19 to furnish them and supply the peoples necessities for the Apostle entring upon this part of his employment to wit the writing of this Epistle hath had in heart the consideration of that new name wherewith Christ honoured him and whereby He would have him constantly mindful of his duty that he should be according to the signification of his name interpreted by Christ Joh. 1.42 steadfast as a Rock or Stone in his Masters service and likewise of his Commission from so honourable and glorious a Master as the anointed Saviour of Sinners while he writes Peter an Apostle of Jesus Christ 2. When the message of Christs Ministers is much slighted and opposed and their Calling much questioned it is necessary for them openly to avow and assert their Authority from Him that people perceiving Ministers not afraid to avow themselves and their Calling from Christ upon all hazards may be encouraged to imbrace and adhere to the Truths they deliver and having their minds raised above instruments the Truths delivered may have the greater weight with them for upon these grounds we may safely conceive the Apostle to prefix his name to this Epistle and to avow his Office even in a time of persecution Peter an Apostle of Jesus Christ. 3. There hath never been any supremacy over the rest of the Apostles conferred upon Peter neither did he ever assume any such thing to himself and consequently did never cast a copy to any Minister to usurp or affect any such thing over their fellow-labourers for if there had been any such thing of so great concernment as the Church of Rome makes it it cannot be thought but this Apostle would have found himself bound to assert it which if he had done any where it could not be expected in a fitter place than in the entry of his Writings where the Prophets and Apostles usually assert to themselves as much dignity as the Lord allows them And yet neither here nor in the following Epistle is there any such thing but at the most Peter an Apostle or Messenger of Jesus Christ From the first branch of the description of those to whom the Epistle is directed we may Learn 1. That exile and separation from outward comforts and priviledges may be the lot of the people who are dearest to the Lord of any on earth besides even those may be corrected and humbled for the abuse of their mercies Psa 89.30 and by their means in their exile and scattering the Lord minds to spread the seeds of saving knowledge among strangers to Him Micah 5.7 Zach. 10.9 for which and the like causes the Christian Hebrews to whom the Apostle writes were called here strangers scattered c. 2. Although the Lords afflicted people by reason of their ignorance and unbelief are very prone to conclude themselves forgotten and forsaken of him Isa 49.14 Yet those who under their affliction are humbling themselves for sin and cleaving to the Truth and way of God may be confident that the Lord not only takes notice of their sad condition and of all the places of their sufferings but that He will provide some subsistance for them there while He hath service for them and will also as iâ— needfull follow them through all those places and all their miseries with real testimonies of His love and respect whereof He giveth here a proof while by the hand of this Apostle He sendeth to those Christian Jews who though they were justly for their sins shut out of their own Land yet wanted not means of subsistance in all the places of their exile so sweet and seasonable a message as this Epistle directed to the
to sinners and keeping familiar correspondence with them in the man Christ than if they had such desires as is imported in this word in the Original which hath in it an allusion to the type of the two Cherubims that were upon the Ark looking down into the Mercy-seat Which things the Angels desire to look into 7. The moe attesters of the truths of the Gospel we have the more worthy those have been and the more taken up with the study thereof The more are we obliged to delight and adhere to the same notwithstanding of all sufferings if we slight so great a salvation or faint in our adherance to the Gospel revealing it for any possible sufferings from men great must our judgment be many witnesses may be brought forth against us in the day of the Lord even this cloud of witnesses all the Prophets and Apostles and the Angels of Heaven who have with such harmony and earnestness delighted in this study for this is the force of the Apostles principal argument in this and the two preceding Verses which might be branched out in many pertinent arguments to presse chearful suffering for the truth of the Gospel That the Prophets were such serious and painful students thereof the Apostles also have agreed with them and these same things also the Angels desire to look into Vers 13. Wherefore gird up the loyns of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ In this second part of the Chapter the Apostle draws from his former doctrine concerning the excellent state and rich priviledges of Believers several exhortations to the study of holinesse and presseth the same by severall motives The first exhortation is That they would draw up their affections which are here called the loyns of the mind because they follow the motions of the understanding from things below and unite them together upon Jesus Christ and their spiritual and eternal priviledges spoken of before The second is That they would study sobriety which is not only to keep themselves free of unlawfull pleasures but mainly to meddle sparingly with lawfull delights The third is That they would live constantly in the believing expectation of that full manifestation of Gods favour and that perfection in holinesse which Christ will bring with him to his own at his last appearance And all these the Apostle doth press by the consideration of those priviledges of believers formerly mentioned as the first motive comprehensive of many others Hence Learn 1. The consideration of our spiritual priviledges by Jesus Christ should stir us up to the study of holinesse our diligence in that study being the means of our perseverance and that which clears our right to take the comfort of those priviledges 2 Pet. 1.10 11. So that what ever matter of joy and praise Believers have it should be turned by them in motives to the duties of holiness and therefore they can have no true comfort in their spiritual priviledges who are by the apprehension of them cast over in security and not quickned to their duty for the Apostle having in the former part of the Chapter held forth many grounds of joy and praise to Believers under all their sufferings from their election regeneration their right to the heavenly inheritance the certainty of their perseverance and other priviledges doth teach them here to turn all these in motives to holiness while he infers from them these and the following exhortations Wherefore gird up the loyns of your mind be sober c. 2. Till the Heirs of Glory be possessed in their inheritance they should still think with themselves that much of their way and work and many difficulties are yet betwixt them and the possession thereof that so they may be kept from security and defection and may be still fitting themselves for their journey and their warfare for this ancient custom of trussing up long garments whence the word here is borrowed was especially used when they were to journey or run a race 2 Kings 4.29.18.46 or when they were to fight Isa 8.9 Gird up the loyns of your mind 3. The affections of the Children of the Lord are oftentimes low and scattered partly while they are sinking under sinfull discouragement Psal 42.5 and partly while they are divided and spent upon base and sinfull objects Psal 119.36 37. both which as main hinderances of Christians in their course toward their heavenly inheritance are supponed in this exhortation to be their too ordinary temper Gird up the loyns of your mind 4. It should be the great study of those who mind their spiritual journey and warfare to get their affections elevated above things earthly united together upon Jesus Christ See Col. 3.1 Psal 86.11 and taken up with their priviledges by Him and the duties their priviledges calls them to otherwise they can no more make progress in their christian course than a man whose garments are about his feet can run or fight Wherefore gird up the loyns of your mind 5. They that would keep up their affections from discouragement or setling upon things earthly would labour to have their minds upward the notions and discourses thereof as the word here translated the mind signifies taken up with things spiritual and heavenly because the affections do follow and depend upon the motions of the mind or understanding for which cause they are here called the loyns of the mind Therefore the Apostle having in the former part laboured to draw up their minds to the contemplation of their spiritual and eternal priviledges he here exhorts to draw up and unite upon these their affections Gird up the loyns of your mind 6. They that would make progress in their journey toward their heavenly inheritance must study sobriety which consists in the composing of the rage and excess of carnal passions and perturbations Luk. 8.35 in the entertaining and expressing a mean esteem of our selves and a high esteem of the least good in others Rom. 12.3 in a prudent wariness to meddle with or vent our opinion of things above our reach or calling Act. 26.25 in a spare medling with all sensible delights though lawful in themselves the excess whereof no lesse indisposeth Christians for spirituall performances than excesse of meat or drink doth a man for his work or journey Luk. 21.34 and in a holy and strict watchfulness as the word in the Original also signifies lest we offend any of these wayes for as all the rest of the exhortations here are given to fit Believers for their journey toward their fair inheritance formerly described so is this Be sober 7. Even those for whom the heavenly inheritance is made sure and who have attained to some comfortable measure of assurance that they shall possess it have need to be stirred up to the study of perseverance in grace and holiness especially to keep their hearts still up in the confident expectation of that
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
them many encouragements against suffering in that way which are the two principal parts of the Chapter The sum of the first is That Believers should renounce the slavery of their sins first Because they were esteemed judicially to have suffered for sin in their Cautioner Christ ver 1 2. Secondly Because they had already followed too long the filthy fashions of the profane ver 3. Thirdly Because those who did wonder at and slander them for changing their course and company behoved to give a sad accompt thereof to their Judge ver 4 5. Fourthly Because censure and opposition from the profane had been the lot of the Saints departed ver 6. And fifthly Because time was now near an end Therefore they should keep themselves in a praying disposition ver 7. make conscience of love ver 8. and of hospitality toward the Saints ver 9. and imploy their talents and gifts in their several places for the glory of Christ ver 10 11. The sum of the second part is That hardest sufferings should not seem strange to Believers considering first that they were sent to try their graces ver 12. Secondly that by them they were made conform to their Master And thirdly should share of his glory ver 13. Fourthly that even reproach for faithfulnesse to Christ should prove them happy Fifthly that they should be sure of the presence of His Spirit with them Sixthly that He did resent their wrongs as done against Himself Seventhly that He did esteem Himself glorified by their sufferings ver 14. providing they did not procure these sufferings by their miscarriage ver 15. but endured them with courage and chearfulnesse for the Truth of Christ ver 16. Eightly that God's appointed time was now come for purging of his Church by such hot persecution that even the Godly could not come to Heaven but with great difficulty And lastly that the end of their ungodly persecutors behoved to be unspeakably terrible ver 17 18. It was therefore their best to commit themselves to Him whose power and faithfulnesse is engaged to bear them through all their trials ver 19. Vers 1. Forasmuch them as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin THe Apostle's scope in the first part of this Chapter being to stir up the Redeemed of the Lord to fight against sin and to give themselves wholly away to the obedience of their Redeemer as appears from ver 2. and 7 c. he brings his first and principal argument for that purpose from Christ's sufferings for them and their interest in these sufferings The sum whereof is That seing Jesus Christ had in their name and nature suffered the wrath due to them for their sins they ought to put on this very same consideration as a compleat armor against all temptations and that because Believers being esteemed judicially to have suffered in their Cautioner they are therby strongly obliged to desist from those sins for which Christ hath suffered and for which they are reckoned to have suffered in Him So that the last clause of this verse cannot be understood of Christ who never sinned but of the Believer who is reckoned a sufferer in Christ and to have ceased from sin in regard of Christ's undertaking to make him cease from it and of the obligation that Christ's suffering in his room putteth upon him to mortifie it which makes the matter as certain as if it were done and therefore the Apostle speaketh of it in the by-past time as if it were already done Doct. 1. They that would make use of Christs sufferings for them as a motive to suffer for him must learn to make use of them for mortifying of their lusts by faith drawing vertue out of his death for weakening the love of sin in their hearts the strength and vigor whereof is the main thing that makes Christians shift a crosse for Christ and indisposes them for carrying it aright Mat. 16.24 for the Apostle having taught Believers in the last part of the former Chapter to make use of Christ's sufferings for them as a motive and encouragement to suffer for Him he doth here teach them to make a further use of His sufferings as necessary to be joyned with the former if so be they would attain unto it to wit that by faith they should draw vertue from his sufferings for mortification of their corruptions Forasmuch then as Christ hath suffered arm your selves c. 2. Christ our Mediator hath taken true flesh upon Him and in it hath suffered all that wrath which was due to the Elect for their sins So that His sufferings were not to be a patern only to Christians of a right way of suffering but they were in the room and place of the Elect as is clearly imported in this ground which the Apostle layeth down in the beginning of this Chapter from whence he is to infer and presse upon Believers the study of mortification Christ hath suffered for us in the flesh 3. As those for whom Christ hath suffered in the flesh and who cannot therefore be overcome by their spiritual enemies Col. 2.15 must notwithstanding make them for a battel and a fighting-life with those enemies So they are of themselves naked and without armor for this spiritual warfare till they receive the same from Jesus Christ and not only so but they are often found secure and forgetful of their warfare and therefore have need to be roused up to lay hold upon their spiritual armor and to accept of the same from Jesus Christ as is imported in this military exhortation Arm your selves 4. The Believer's best armor against his spiritual enemies especially temptations to sin is the believing consideration of Christ's suffering in his name and nature which cannot but give him courage and strength in the battel seing by these sufferings of Christ for him his spiritual enemies are spoiled of all power of overcoming though not of molesting and so he may be sure of victory 1 Cor. 15.55 56 57. for with this same very consideration or notion as the word signifieth that Christ hath suffered in our room and nature the Apostle exhorteth Believers to arm themselves against all temptations Forasmuch then as Christ hath suffered for us in the flesh arm your selves also with the same mind 5. What-ever sufferings were inflicted upon Christ the same are judicially reckoned to be inflicted upon Believers in Him He being their Surety Heb. 7.22 and a common person representing them all Rom. 5.18 19. for the Apostle having in the first part of the verse asserted Christ's sufferings for Believers in the close of it he designs the Believer as if he had suffered in his own person He that hath suffered in the flesh 6. None that do truly believe their union with and interest in suffering Christ Jesus can continue in the slavery and servitude of sin they being by their believing
The strongest of Satan's temptations are conveyed to the Godly through afflictions under which his temptations are ordinarily most prevalent with them to make them quit the Truth or their duty or else to ding them from their confidence in adhering to these Therefore the Apostle giving an encouragement to oppose Satan's temptations he suiteth the same for an afflicted condition importing that through affliction the greatest temptations are ordinarily conveyed to the Godly Whom resist c. knowing that the same afflictions are accomplished in your Brethren 4. It is an ordinary and strong temptation which Satan suggests to the hearts of the Godly That they are singular and matchlesse in their sufferings that so he may make them question their Fathers affection and put themselves out of the number of his Children because of their afflictions for this is the temptation which the Apostle mainly guards the hearts of sufferers against while he saith Knowing that the same afflictions are accomplished in your Brethren that are in the world 5. It ought to be a great encouragement to sufferers in that battel against their temptations which accompany their afflictions to consider that their lot is no harder than the rest of the Saints of God through the world from whom they may expect sympathy and the help of their prayers for this is here given as an encouragement to the battel against Satan's temptations notwithstanding of afflictions in the way of their duty That the same afflictions were accomplished in their Brethren that are in the world Vers 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you Followeth the last part of the Chapter which is the Conclusion of the whole Epistle containing several articles In the first the Apostle betakes himself to God by prayer for these suffering Christians that the begun work of grace in them might be carried on to perfection and for that end that they might be established in what they had already attained that their spiritual strength for all their duties and difficulties might be renewed and increased and their union with Christ the foundation made more and more firm which is the signification of these several expressions in the Apostle's petition and for the strengthening of his faith and theirs concerning the hearing of this prayer he takes hold of the alsufficiency of grace which is in God and makes use of the sweet proof thereof which they had already received in the Lord 's calling of them by the Gospel to the possession of his everlasting blessednesse through the Mediatour after they had wrestled a little while through a few difficulties in the way to it Hence Learn 1. The Ministers of Christ ought not to satisfie themselves with the pressing of pertinent duties upon the Lord's People and holding forth fitting encouragements to be made use of by them that thereby people may come to the knowledge and approbation of their doctrine but they must also by prayer and faith put over upon the Lord to work in the people what they have pressed and must go before them to the Fountain of furniture that so the people may apprehend a necessity of divine influence to concur with mens best gifts in order to their profiting without which neither Ministers pains nor peoples resolutions or endeavours can have successe Rom. 9. â—6 for so doth the Apostle here put over upon the Lord by prayer to work in the people that which was his main scope in preaching and writing to them But the God of all grace c. make you perfect c. 2. It may be a great comfort to the Lord's People and encouragement in their duty when the Lord sends them such Messengers as have not only ability to clear their duty and hold forth their encouragements to them but such as have also skill of wrestling in prayer with God for them to draw down the blessing upon their doctrine and by their practice of that duty of prayer before the Lord's People to direct them in the right manner of going about it for this may be taken for a sweeet encouragement to them to study the duties he had prest upon them that they had the Apostle so earnest and skilful a wrestler with God for them putting up as it were in their hearing such pertinent petitions on their behalf and making use of such strong grounds of confidence as was fitting for the strengthening of their faith and his that he should be heard The God of all grace who hath called us to his eternal glory by Jesus Christ after ye have suffered a while make you perfect c. 3. Even those of the Lord's People who are furthest advanced in grace are far short of that measure of perfection which is attainable they are oftentimes like a member out of joynt as the first expression here in the Apostle's prayer signifies both in regard of their own inward distempers Psal 22.14 and of their divisions among themselves for healing whereof Paul useth the same word in his exhortation to the Corinthians 2 Ep. 13.11 they are not so hardened against nor resolute as they ought to be to meet with further difficulties as the next expression in his prayer imports They are far from that vigour and ability for their duties and crosses and from that close adherence to Christ the Foundation-stone as the two last expressions import that they might be at Of all which defects every one that desires to thrive in grace would labour to be sensible that so they may be humble and stirred up to greater progresse for which cause the Apostle maketh use of such expressions in his petitions as might represent to the minds of the people of whose progresse he had spoken much before their several defects The God of all grace make you perfect stablish strengthen settle you 4. It ought to be the great aim and design of Ministers in all their labours with God and with the people That those who have attained to some good measure of grace may not rest satisfied with the same But may be stirred up to aim at progresse and perfection therein and for that end may have their inward distempers and mutual divisions healed as a broken member is set in joynt again that they may be made able for their duties and hardened against their trials and that they may be better built upon the Foundation Christ by a more hearty imbracing of his offered Grace and firm adherance to his Truth for these are the things which the Apostle hath aimed at in his writing this Epistle to these persecuted Hebrews and in his prayer to God for them as is clear by the signification of the words in the Original The God of all grace make you perfect stablish strengthen settle you 5. There is in God an Alsufficiency of every grace and withall a strong propension to communicate the same freely
to unworthy sinners the consideration whereof should hearten both Ministers and People to pray for and expect a more plentiful measure thereof than what they have already received for this first ground of confidence which the Apostle makes use of to strengthen his own and the peoples faith for obtaining of what he seeks here includeth both the abundance of grace that is in God and his gracious inclination to communicate the same freely in both which respects he is here called The God of all grace 6. Whether the Lord's People consider that woful case out of which they are called by the Gospel Col. 1.13 or that blessed state to which they are called 1 Cor. 1.9 they may take his calling of them for a sure ground to their faith if so be they have consented to his call concerning his willingnesse to give them every thing necessary for their perseverance till they come to the possession of what he hath called them to for this is a second ground of confidence which the Apostle makes use of to obtain what he seeks hereby teaching the people to make use of the same That God had called them unto his eternal glory 7. The blessednesse which the Gospel calleth sinners to possesse is such as they that obey the Call can never be put from the possession of it Yea it is of the same kind with that which the Lord himself liveth in glorious for ever So that they share with Him of his own blessednesse so far as they are capable Joh. 17.22 for that blessednesse whereunto sinners are called by the Gospel is here called His eternal glory 8. It is by Jesus Christ the Mediatour that sinners are called to the possession of this eternal glory He by his bloud hath purchased it for them Eph. 1.14 by His Word and Spirit doth clear to them the way to it 2 Tim. 1.10 Yea He himself is the way and quickeneth His Redeemed Ones to walk in it Job 14.6 for we are called to his eternal glory by Jesus Christ 9. The way to eternal glory lieth through sufferings so that none have ground to expect it any other way for this clause after ye have suffered may be knit to the words going before who hath called us into his eternal glory by Jesus Christ after ye have suffered 10. Those who get grace to adventure upon sufferings for Christ and His Truth with the small measure of â—â—rength and grace which they have already attained may expect a further degree of perfection and a greater measure of strength and stability after they have suffered a while the Lord makes trials discover to his People the weaknesse of his grace in them and that discovery to chase them to himself who loveth to let out liberally upon sufferers chap. 4.14 for this clause may be also knit with the following petitions After ye have suffered a while make you perfect c. 11. Even the hardest of the Lord's Peoples sufferings are of small weight being compared with the reward 2 Cor. 4.17 and of short continuance being compared with eternity 2 Pet. 3.8 the consideration whereof may hearten the Lord's People under them all for in both these respects may this encouragement be understood that they are but for a while or a very little Vers 11. To Him be glory and dominion for ever and ever Amen The next article of the Conclusion of the Epistle coutaineth a song of praise to God wherein the Apostle acknowledgeth Him worthy to be glorified and obeyed by all as their Soveraign Lord unto all eternity and by his so doing expresseth his faith of being heard in his former petitions that so the people for whom he prayed might with the like confidence joyn with him in the song Hence Learn 1. Christ's Ministers should carry a praising disposition in their hearts all-along their work and be ready frequently to break forth in some expressions thereof before the Lord's People especially in a suffering time for the Apostle raised one long of praise at the beginning of this Epistle chap. 1. ver 3. another chap. 4.11 and here in the Conclusion takes it up again To Him be glory and dominion for ever and ever 2. While the Lords People are praying for a further measure of his grace they should joyn praise therewith acknowledging Him to be glorious in Himself and worthy of all glory from others to have dominion over all and wishing that His glory may be seen and acknowledged and His dominion submitted unto in testimony of their thankfulnesse for that measure of His grace which they have already received and of their confidence grounded upon their knowledge of His gracious Nature and their former experience of His Grace already bestowed upon them for upon these grounds the Apostle having prayed for the Peoples perseverance stability and perfection doth here praise and lead them so to do To Him be glory and dominion for ever and ever 3. When ever the Lords People see aright how gracious the Lord is and hath manifested Himself to be in the offers of his Grace to them in the Gospel they cannot but have their hearts raised to glorifie Him and to wish that many might be subject to Him for the Apostle having set forth the Lord as the God of all Grace who had graciously called sinners to partake of his own eternal glory doth now break forth in praise as that wherein all that were sensible of what he had said could not but joyn with him To Him be glory and dominion for ever and ever 4. Where there is a real and kindly desire of ascribing glory and dominion to the Lord it will extend it self beyond all time and ages even toward the length of eternity considering that His love and the proofs thereof will follow His own that length and that His excellency and the worth of His favours bestowed upon His People are such as unto all eternity they will not be able sufficiently to acknowledge and therefore will desire that Glory and Dominion may be given to Him for ever and ever 5. While we ascribe glory and dominion to the Lord there should be in our hearts strong desires that His glory may be known and acknowledged His dominion enlarged and submitted unto and much confidence that it shall be so He having engaged his faithfulnesse for that effect Isa 45.23 for this word wherewith both prayer and praise useth to be closed signifies both desire and confidence Amen Vers 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true Grace of God wherein ye stand The third article of the Conclusion of this Epistle containeth two branches In the first the Apostle commendeth the Bearer of the Epistle who was to explain and apply the purpose of it to them he being a publick Minister 2 Cor. 1.19 from his fidelity and near relation to himself and them as he had good ground in charity to judge of him
no provision for a better they do declare that they undervalue the forgivenesse of sins 〈◊〉 for when the esteem of forgivenesse doth not stir up to thankfulnesse and holinesse God esteemeth it forgotten And he that walketh as if he forgot himself to be pardoned cannot comfortably conclude himself to be such a one however he may be esteemed and spoken of by the best as one that hath been purged from his old sins 3. As sins once committed ought still to be esteemed old as rags that are cast off or vomits never to be licked up again So all that either are or do professe or esteem themselves to be pardoned ought to keep the sensible remembrance of the Lord 's pardoning mercy so fresh in their hearts as they may be daily renewing their repentance for their old sins their thankfulness for the forgiveness of them and watchfulness against the like the lack of which lively exercises even in real Believers proveth them to be much forgetful that they have been purged from their old sins Vers 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall Followeth the third and fourth motives to diligence and growth in grace The one is The more of these a Christian attain unto the more shall be his clearnesse and certainty that he was from eternity chosen to life and is in time effectually called The other is That by this means he shall be kept from Apostasie and yeelding to temptations by the way From the third motive Learn 1. Although the election and effectual calling of every soul fled to Christ can be no surer than they are in themselves Rom. 11.29 2 Tim. 2.19 Yet may those priviledges be very unsure and unclear to the apprehension of these that are both chosen and called Therefore they are here exhorted to make them sure 2. As some comfortable measure of the certainty of both may be attained to even by ordinary Believers So this jewel of Assurance doth not fall in the lap of any lazie soul nor can any expect to attain to it or yet to entertain it in whose hearts grace is without exercise and whose conversation is without fruitfulnesse for so the Apostle exhorteth to give all diligence to make them sure importing that without that diligence they cannot be made sure to our hearts From the fourth motive Learn 1. Although none that are chosen and called can finally or totally fall away from grace Yet are they of themselves subject so to do and may actually fall in foul and scandalous sins for a time so much is supposed in this argument to diligence If you do these things ye shall never fall 2. The Lord's way of preserving His own from falling is by helping them to exercise their faith and other graces before named and to entertain so much of the fear of falling finally or scandalously as stirreth them up to give all diligence that their falling either wayes may be prevented for the hazard of falling is here made a motive to stir up Believers to diligence and exercise of grace Vers 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Here is the fifth motive The life of a Christian growing in grace and diligent in duties shall be to him a begun Heaven upon Earth his clearnesse concerning his right to it and his feeling of the first fruits of it being a begun entry into Heaven and the blessing of God upon his pains Hence Learn 1. There is a beginning of Heaven to be had in this life even such a clear sight by faith in the VVord of God reconciled with us in Christ and such fore-tasts of that sweet life we shall have with Him for ever as filleth the heart sometimes with comfort makes duties and difficulties easie as if a Christian were walking in the entry or pâ—rch of Heaven and stepping-in at the open gate thereof Psal 63.5 6. Philip. 3.20 which is to have an entrance abundantly ministred unto us in that everlasting Kingdom 2. As the reward of wel-doing here and hereafter may be proposed to Believers and looked upon by them as a motive to diligence and growth in grace So the only way to win to the beginning of that sweet life here and the full possession of it hereafter is activity in duties and keeping grace in lively exercise for the Apostle doth propose sweet first-fruits to be had here and an eternal reign in Christ's company for ever hereafter as a motive to diligence and the study of growth without which neither can be expected for So saith he an entrance shall be ministred c. Vers 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present Truth As a sixth motive the Apostle applieth his own Doctrine pressing growth and diligence to himself in his Calling as a Minister That since the hazard of negligence and the vantage of diligence was so great as he had cleared therefore he himself would not be negligent in his duty of stirring them up to diligence although he supposed many of them to be both discerning and solid Christians by reason whereof they might conceive so much pressing needlesse Hence Learn 1. While a Minister presseth duties upon People by arguments or motives he ought to apply these motives to himself for his own up-stirring in the duties of his Calling So doth the Apostle here while he saith Wherefore to wit because of the motives whereby I pressed diligence upon you I will not be negligent 2. One kindly motive of a Minister's diligence and earnestnesse with People is the sense he hath of the hazard or benefit may come to souls by slighting or obeying the Truths and Duties pressed So is it with the Apostle here as his own hazard and vantage stirreth him up So his consideration of their hazard and advantage maketh him stir them up 3. As it is the duty and commendation of Christians not to be still fluctuating and unfixed in matters of opinion or practice in Religion So neither the promise of the Spirit to bring all things to their remembrance nor Peoples great knowledge and setlednesse in the Truth doth put them beyond the need of the daily pains of Ministers whose work is not only to point out Believers Priviledges and to inform them of what they know not But to inculcate clear and presse known Truths and Duties even upon discerning and stablished Christians whose imperfection in knowledge forgetfulnesse lazinesse formality and oftentimes conceit that much pressing of known Truths and Duties is needlesse doth require that they should be put in mind though they know and be established in these things Vers 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance The seventh motive serveth both to
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
promises of doing much good to the Church They give out themselves to be wel-springs of comfort to the Lords People and clouds to drop down their doctrine as rain to make the Church fruitful whileas in effect they did but disappoint poor souls and darken the Truth for which the Apostle threatneth them with everlasting darknesse as their portion Hence Learn 1. They that do most hurt to the souls of the Lord's People by venting most dangerous errors among them make oftentimes the fairest promises of doing most good to them that so they may feed People with vain expectations of more than ever they can find from them faithful Ministers being sensible of their own insufficiency 2 Cor. 3.5 and of the necessity of a divine concurrence with their pains 1 Cor. 3.7 are more ready to expresse their fears of Peoples disappointment 2 Cor. 11.2 3. than to make such large promises of much comfort and profit to People by their means as false teachers use to do for here these seducers give out themselves to be what faithfull Ministers ought to be Wells of consolation receiving from Christ the Fountain and giving out to His People what may comfort them and Clouds to drop down their doctrine as rain in season to make them fruitful 2. Whatever be the fair pretences and promises of false teachers the Lord's People can meet with nothing but disappointment from them and whatever esteem they may have among the best for a time God will take His own time to manifest what they are in effect and to undeceive His own People for here they that gave out themselves and were esteemed to be the chief instruments of the comfort and fruitfulnesse of the Church as the similitudes of Wells and Clouds whereby they set out themselves do import are here discovered to be such as did disappoint and in disappointing increase the anxiety of these that expected comfort from them as Wells without water do the weary travellor and to be such as are acted by the restless spirit of Satan into every airth where their fore-named idols of gain and applause can be had as clouds that are carried with a tempest 3. The judgment of false teachers whereof their followers shall get a share shall be very proportionable to their sin for they promise to be Wells of consolation to the Lord's People and do disappoint them they themselves delight to walk and to lead others in the works of darknesse they darken the Truth of God and in this course they are restlesse as clouds carried with a tempest and therefore the threatning is exactly suited to these sins For them the mist of darknesse is reserved for ever Vers 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in error Here is the next course which soul-deceivers take to ensnare poor souls by their errors to wit a high and lofty stile of language which their love to their lusts made them to affect and whereby they were very taking with unmortified wanton professors especially such as have been turned from Paganism to the profession of Christianity Hence Learn 1. They that vent error do ordinarily hold it forth under some lofty strain of language and high-bended expressions beyond what is ordinary such as may be most taking with and admired by the hearers whileas faithfull Ministers can trust Christ to make plain Truth spoken in the simplicity of words effectual for the salvation comfort and edification of His own which is their main scope 1 Cor. 2.4 for it is here a character of false teachers They speak great swelling words 2. When the vail of odd and soaring expressions wherein false teachers delight is laid aside and the naked purpose held forth under them is considered it will be found of no worth but either some untruth or that which maketh nothing to the true advantage of souls both which are vanity for here their great swelling words are words of vanity 3. An affected lofty stile of language in uttering things divine doth ordinarily flow from some unmortified lust in the speaker especially the love of applause and is also mainly taking with wanton unhumbled souls when it doth provoke to more vanity and lightnesse by diverting them from the study of their natural vilenesse their need of Jesus and the necessity of the mortification of their heart-evils for they who speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse both which last clauses may be understood as well of the principle which doth bend the preacher to that strain as of the qualification of these hearers with whom it is most taking 4. There may be a very remarkable external change from vile and blasphemous opinions idolatrous and profane practices to a profession of Truth and suitablenesse of the outward conversation to it where there is no saving or inward change made of the heart from the love of secret lusts to the love of Christ and His grace the one without the other may be occasioned by the power of example the majesty and clearnesse of Truth which is in nothing contrary to natures light the beauty of holinesse shining in the conversation of Professors and outward advantages which sometimes may attend the profession of Truth and Holinesse for these here who were yet given to the lusts of their flesh and much wantonnesse had once clean escaped from the blasphemous opinions profane and idolatrous practices of those without the Church who are here called them that live in error 5. Whatever change of this sort be wrought upon men unless they labour to find the power of Christs Spirit changing their nature and mortifying their inward lusts they will easily be a prey to seducing spirits and carried to those sins which are no lesse dishonourable to God and destructive to their own souls than those wherein they lived before for here those who had once clean escaped from the vile opinions and wicked practices wherein Pagans live are now by the seduction of false teachers turned profane and licentious Christians Vers 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The last of those means whereby false teachers do ensnare so many of their hearers is their pretending to make clear to them and possesse them in that Christian liberty whereof the Gospel speaketh which they could not at all perform in regard themselves were compleat slaves to their lusts as captives in war are servants to their conqueror Hence Learn 1. The Doctrine of Christian liberty which is in it self most sweet and saving holding forth our freedom from the Law as a Covenant of work Rom. 7.4 and from the curse thereof Gal. 3.13 from the dominion of Satan Heb. 2.14 15. the terror and allurements of the world Gal.
1.4 and the dominion of our own lusts Rom. 6.14 hath been and yet is much abused while it is stretched to give liberty to sin and to loose Christians from the holy Commandments of the moral Law as they are now prest in the Gospel for so doth the Apostle forewarn it should be abused along the time of the Gospel as is clear by comparing this with the 1. and 21. Verses 2. They that are much in crying up Christian liberty and little or nothing in pressing the holy Commandments of Christ upon His Redeemed Ones the obedience whereof is a great part of our Christian liberty and one main end of our liberation from our spiritual enemies Luke 1.74 75. they cannot but be slaves to their lusts and so must those be that imbrace that doctrine for while they promise them liberty they themselves are the servants of corruption 3. Although every man be bound in Law to be the servant of Christ who can make the worst thing that men can do subservient to His ends Psal 119.91 Yet he who doth voluntarily and ordinarily give-up himself to serve the Devil and his own corruption without resistance or crying to Christ for help is then in a manner a lawful captive to Satan to be detained by him till the Supream Judge execute deserved wrath upon him as one that rendereth himself to a conqueror is his bondslave according to the Law of Nations to which the Apostle alludeth while he saith Of whom a man is overcome of the same is he brought in bondage Vers 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning 21. For it had been better for them not to have known the way of righteousnesse than after they have known it to turn from the holy Commandment delivered unto them The Apostle proveth the condition of these Apostates whom he supposeth to have attained so much of the knowledge of Christ as had power upon them to clense their outside to be much worse than it was before that change because their sin and judgment had been lesse if they had never known any thing of the way of justification revealed in the Gospel than it will be now after that hath been cleared to their understanding and yet in doctrine and practice they do cast off another part of the Gospel to wit that which presseth the duties of holinesse upon justified persons Hence Learn 1. Even those who are destitute of the saving knowledge of Christ and strangers to the mortification of heart-pollutions may find so much power of the knowledge of Him as to make them clense their external conversation the knowledge of Christ is so ravishing a subject able to divert even an unrenewed mind from many sinful speculations that even a hypocrite living in love with his secret lusts may escape the pollutions that are breaking forth in the world through the knowledge of the Lord and Saviour Jesus Christ. 2. They who have not attained to a heart-outcast with sin and some inward mortification thereof will upon fit occasions and temptations be readily ensnared again and made slaves to these same sins which were externally reformed and from the outward acts whereof only they had made an escape for these here spoken of having only escaped the pollutions that are in the world through the knowledge of Christ they are again intangled and overcome 3. Before men be overcome by temptation they are first entised with the apprehension of some pleasure profit or the like to be had by their sins with which apprehension the hazard and danger of committing the sin is covered and hid as the fisher's hook is by the bait which is the metaphor in the Apostle's expression They are again intangled and overcome 4. The guilt and deserved wrath against those who after illumination by the truth and external renunciation of their sins do return back again to them is much greater than if they had never been so far enlightened and reformed their sins being now against light and some tasts of sweetnesse which is sometimes letten out even to those who do but externally renounce their sins and betake themselves to the way of Christ Heb. 6.4 c. for of such the Spirit of God saith here The latter end is worse with them than the beginning 5. Those to whom the Lord doth make known the way of free justification by the righteousnesse of Christ to them also He doth deliver His holy Commandments the obedience whereof they ought to set about in His strength for so much is imported in the Apostle's words that having known the way of righteousnesse there was a holy Commandment delivered to them 6. It is lesse difficult and more ordinary for men to adhere in their opinion and profession to the way of free justification by Christ's imputed righteousnesse when that way is once cleared to their minds than it is for them to insist in the constant practice of holy duties which Christ presseth upon them and offereth them strength for there being even in corrupt nature which is most averse from holy duties some inclination to be made blessed and that freely which is imported in the Apostle's changing of the expression for he doth not say that after they had known the way of righteousnesse they had turned from it importing that these false teachers did still professe and preach justification by His righteousnesse but after they had known that way they turned from the holy Commandment delivered to them their adhering to the one without the other made their guilt greater than if they had never known that one and no lesse than if they had turned from both Vers 22. But it is happened unto them according to the true proverb The dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire In the last place the Apostle guardeth against any offence which might be occasioned by the apostasie of these false teachers and their followers in regard they had now proven themselves never to have been inwardly renewed as the true sheep of Christ are but only by their Baptism and profession to have externally renunced that vilenesse whereunto they are now returned again after the custom of dogs and swine according to that common proverb which is made use-of in Scripture Prov. 26.11 Doct. 1. Sin ought to be represented by the Lord's Ministers in its abominable vilenesse especially when men labour to palliate their filthy practices with fair pretences Therefore these vile practices which these false teachers called their christian liberty the Apostle here calleth a licking up of their vomit and a wallowing in the mire 2. They who after external reformation and great profession of holinesse do return unto and continue in their renounced sins do thereby give evidence that they were never inwardly or really
to whom all those differences of duration which to the creatures are longer or shorter are all alike and alwayes constantly present Doct. 1. There is so great affinity betwixt the hearts of the Godly who are but in part renewed and the vilest temptations to the greatest blasphemies or errors especially such as patronize the lusts of corrupt Nature that when they are boldly vented with pretence of reason there is great hazard that there be some impression left upon their hearts inclining them to the same Therefore for the preventing or removing of this the Apostle taketh pains to satisfie the Godly concerning the causes of the delay of Christ's coming which had not been needfull except they had either received or had been in hazard to receive some bad impression from the bold assertion and seeming reason of these mockers 2. Although it hath pleased the Lord to condescend so far to our shallow capacity as to set forth to us in Scripture and to give us leave to take up His duration in our own tearms while He calleth Himself Yesterday and to day and for ever Heb. 13.8 Which was and is and is to come Rev. 1.4 The Ancient of dayes Dan. 7.9 Whose years have no end Psal 102.27 Yet all these differences of time which to us are longer or shorter are all alike to Him whose duration admits of no beginning succession or ending but consisteth in a constant presentness of all that which seemeth to us past or to come for one day is with the Lord as a thousand years and a thousand years as one day 3. The Servants of Christ ought to have a far different esteem of those who mock at the Truth of God and scoffingly vent their errors contrary to it and of those who through infirmity may have some inclination toward error and therefore stand in need to be guarded against it and accordingly their carriage ought to be different toward the one and the other for of the one the Apostle spoke in the former words with indignation and contempt as they deserved calling them scoffers walking after their ungodly lusts but to the other he speaketh here with love and tendernesse But Beloved be not ignorant of this one thing 4. There are some things revealed in Scripture concerning the Lord which must be understood by faith as the Apostle's expression is Heb. 11.2 although they cannot be comprehended by us to the satisfaction of our shallow reason for here the Apostle would not have them ignorant of this one thing That one day is with the Lord as a thousand years and a thousand years as one day which is a Truth that none with â— time can well comprehend only faith can assent to and make use of it in judging as he judgeth that many years delay to us of the performance of a promise is but a very little time being compared with eternity only it may foster a holy longing to be with Him when we shall partake of His duration as well as of His glory when there shall not be such a thing as any sad reflections upon by-past sweetnesse or any painful langour for sweetnesse to come but a constant present possession thereof our duration resembling His with whom one day is as a thousand years and a thousand years as one day Vers 9. The Lord is not slack concerning His promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The second ground for satisfaction of the Godly concerning the delay of Christ's second coming is That that delay doth not proceed from any such thing in God whatever men may judge as usually maketh men slow in performing their promises but only from His patience toward His Elect whose temper requireth time and pains for working grace in them that they may be fitted for glory Hence Learn 1. We ought not to frame our thoughts of God as one man useth to do of another especially when we think of the delay of performance of promises as if that delay did slow from want of foresight of possible difficulties weaknesse forgetfulnesse or ficklenesse whence delay among men doth ordinarily flowâ— all such thoughts of Him as our hearts are very apt to entertain Psal 50.21 we ought to remove far from us and to perswade our selves of the contrary that He is most mindful of His Promises Psal 111.5 and so swift in performing of them that He will not stay a moment after He hath wrought what is necessary before the performance Mal. 4.2 for such negatives as this here concerning God do in Scripture both import an aptnesse in us to imagine the contrary affirmative of Him and likewise that the contrary of what is denied is in a superlative degree His property The Lord is not slack concerning His Promise as some men count slackness 2. The true and satisfying reason of the delay of the second coming of Christ is the Lord 's long-suffering toward His own Elect who must be dealt with in order to their conversion in a way suitable to their temper which requireth time and pains to work upon each elect soul come into the world and to the years of discretion by commands threatnings promises and alluring motives every one of these being multiplied after another and by these same means every elect brought to that measure of grace which God hath determined to work in the converted that they may be fitted for glory for this is here given as the satisfying reason of the delay of Christ's second coming that the Lord is long-suffering to us-ward 3. The Lord doth not soon nor easily gain His point even with His own Elect but after many refusals of His renewed offers and slighting of His pains His patient and powerfull love doth at last overcome all opposition in them and so bringeth them to repentance for before they are brought to it He is long-suffering to us-ward 4. The Lord cannot fall short of His intention toward any upon whom He doth take pains nor doth His good-will to save reach to any sinners but those whom He doth really make partakers of Salvation for the Apostle saith here He is long-suffering to us-ward that is to us Believers and others elected as we are not as yet born or not as yet converted not willing that any such should perish but that all of that kind should come to repentance So that the Scripture All is not alwayes to be understood of all and every individual person in the world but oftentimes it is put here comprehended in Us for all the Elect only as is clear by comparing Jer. 31.34 with Joh. 6.45 and this present Scripture 5. Although the Lord do only intend the salvation of His Elect by His long-suffering and pains Yet He is pleased to expresse His desire of their salvation in the largest tearms that can be that so He may the more effectually prevail with His own and render the rest the more
inexcusable who except they will exclude themselves are not excluded by such large expressions of the grace of God as are here He is not willing that any should perish but that all should come to repentance 6. All those whom the Lord mindeth to save in an ordinary way are first brought by Him to a sensible sight of sin and deserved wrath and to such apprehensions of mercy in God for them through Jesus Christ as maketh them turn in to Him grieving for and forsaking their sins and giving up themselves to His service for those whom He willeth not to perish He willeth and maketh to come to repentance Vers 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat and the Earth also and the works that are therein shall he burnt up The third thing whereby the Apostle laboureth to satisfie the Godly anent the delay of the day of judgment is That that day will be very unexpected and terrible to secure sinners as the coming of a thief in the night useth to be to a sleeping family and that there will be then a great change and dissolution of the whole frame of Nature and of all things wherein most men place their happinesse the inference from which not being exprest but to be collected from the Apostle's scope is That it is the wisdom of the Lord's People rather to prepare for that day than to complain of the delay or to be anxious concerning it Doct. 1. Similitudes made use of in Scripture do not justifie the actions of men whence these similitudes are taken only they do much commend to us the Lord's condescendency and desire to have us taking up His mind while He dimitteth Himself for our capacity to compare His most just and holy actions to these actions among men which are most abominable and hatefull to Him Therefore is the suddenty and terror of Christ's second coming set forth here by the coming of a thief in the night which practice though it be in it self sinfull and condemned by the Lord Yet it is made use of by Him because the terror and suddennesse of it is so well known to men that they may by it the better conceive the manner of Christ's second coming But the day of the Lord will come as a chief in the night 2. Christ's coming at the last day will be a great surprisal to the most part of the children of men who will not be wakened out of their security by the Word to make preparation for it As for these fore-going signs of that day which the Scripture speaketh of such as the destruction of Antichrist the conversion of the Jews and that great alteration of the whole course of Nature some of them may be done in so little time and so immediatly before that day and others of them so little taken notice of or believed as signs of that day that notwithstanding of them all the most part shall be surprized with it as with the coming of a thief in the night 3. That day of judgment will be a most terrible day to all who do not expect and prepare for it There will be a strange sight and a dreadfull noise when this great Workmanship being on fire shall all rush down and all the delights of wicked men shall be burnt up before their eyes The Lord thereby testifying His displeasure against mens placing their happinesse in these things and their defiling of them by making them subservient to their lusts mean time signifying His purpose to give a more cleanly and glorious Mansion to His own to dwell in In that day the Heavens shall passe away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up As for questions which may be stated here it is much more safe for us to give time and pains that we may be found of Him in peace at that day than to be taken up in enquiring and determining whether the visible Heavens and the Earth and the rest of the creatures of that kind shall then be totally and for ever annihilated or whether there shall be a new edition of them all or of some of them only to be lasting monuments of the power and glory of the Maker and so ravishing objects of the Saints delight who may through that new world follow the Lamb where-ever He goeth Vers 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse In this second part of the Chapter are contained the several uses which the Apostle draweth from his former Doctrine concerning the last judgment and they are especially six The first which is in this Verse is That the consideration of that day should make all the Lord's People very inquisitive how they may be more and more forth-coming for His honour in the discharge of all the duties of holinesse especially those whereby He may be glorified in their conversation Hence Learn 1. The Ministers of Christ ought not to satisfie themselves to draw the Lord's People to a naked contemplation of the Truth which Hypocrites yea Devils may attain unto Jam. 2.19 But they ought to draw every Truth they propound to them to some practical use for the promoting of holinesse in the hearts and lives of their hearers without which peoples condemnation will be greater than if they had not heard or known these Truths 2 Pet. 2.21 Therefore the Apostle doth not think it enough to have defended by reason the second coming of Christ and to tell them of strange events to fall forth at that day But doth here and to the end of the Chapter apply all to them for their use Seeing then that all these things shall be dissolved what manner of persons ought ye to be c 2. The whole creation is now in a manner imprisoned and in bondage while they are abused contrary to their inclination to the service of mens lusts and dishonour of their Maker from which slavery they shall be loosed at Christs coming Rom. 8.21 for the word in the original here is used to signify the loosing of a captive or prisoner out of his bonds Act. 22.30 These things shall be dissolved 3. The consideration of this dissolution of the creatures should make these of the Lord's People that are furthest promoted in holinesse very inquisitive after and still aspiring toward a further degree of holinesse than what they have formerly attained knowing that the greater degree of holinesse they attain unto the more comfort shall they have now and the more glory when Christ cometh for the Apostle putteth this question to his own heart and the hearts of all the Lord's People What manner of persons ought ye to be c 4. That holinesse which should be aimed at by
the Lord's People and which will be comfortable to them and approven of God now and hereafter must be manifested in all the parts of their conversation both in their outward carriage and secret practice in their common affairs and religious performances in duties of Gods immediate Worship and in duties relating to their neighbour as is imported in this What manner of persons ought ye to be in all holy conversation and godlinesse 5. In the discharge of all the duties of holinesse Christians ought to look much to the qualification of their persons that they be reconciled with God through Christ and daily renewing the friendship by the exercise of godly sorrow for sin and a living faith in the Mediator and by keeping their hearts in frame for the particular duties of holinesse they are called to for the Apostle doth not put the question how holy ought our conversation to be but what manner of persons ought ye to be in all holy conversation and godlinesse 6. If the holiest on earth would put their conscience to speak to them after serious consideration of the terror and glory of the second coming of Christ they would be much unsatisfied with their present measure of holiness and would have their desires quickned and their endeavours strengthened after a further measure thereof as is imported in this question of the Apostles put to his own and others conscience What manner of persons ought ye to be in all holy conversation and godlinesse including himself ver 13. Vers 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat The second use of the former doctrine is That the consideration of so dreadfull and glorious a day should make all the Lord's People live in the constant expectation thereof by their prayers and pains furthering these works which must be done before it come which use together with the former the Apostle beareth-in by a new representation of the glory and terror of that day Hence Learn 1. To live in the constant expectation of Christ's glorious appearance is both the duty of all the lovers of Him and a special mean to make them grow in holinesse Therefore is this expectation prest here by a word of the present time importing that it is both a perpetual duty in it self and a special mean of attaining to what is prest before What manner of persons ought ye to be c. looking for the coming of the day of God 2. Although the time of Christ's second coming be so fixed in the decree of God as that it cannot be altered Act. 17.31 Yet ought the Lords People to be no lesse earnest in â—astning their own preparation for it and by their prayers and other means competent to them in their stations furthering these great works to be done before than if that day could be hastned by them for the word in the Original signifieth not only our hastning toward that day but also our hastning of it See Isa 16.5 Looking for and hasting the coming of the day of God 3. It is safe for the Lord's Ministers frequently to represent to His People those Truths that are much contradicted by enemies of Truth that are but little considered by His People and which have greatest influence upon their practice to restrain them from sin and provoke them to duty for such is this Truth concerning the terror and majesty of the last day which the Apostle having spoken of before repeareth here again Wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Vers 13. Neverthelesse we according to His promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is the third use of the former doctrine and it is for the consolation of Believers against all their pains and sufferings in Christ's service and especially against the losse that they may apprehend to be in the fore-mentioned dissolution of all things They have a more excellent state to look for a new World when the old is destroyed where only righteousnesse shall have its constant abode This promise of the new Heavens and the new Earth was first given out to the Church by Isa 65.17 and 66.22 and had some accomplishment as these places make clear at the return from Babylon which was a new World to the ruined and exiled State and Church of the Jews It is also made use-of by the Apostle Paul as having spiritual mercies in it such as conversion regeneration and the like which is as a new World to sinners for he marketh it to have accomplishment this way 2 Cor. 5.17 And yet this Apostle here leadeth Believers to expect more out of that same promise not any worldly or temporal felicity as Millenaries dream because it is a state promised after the day of judgment as fully satisfactory to Believers where no sin but only righteousnesse shall have its constant mansion which cannot agree to any earthly happinesse but must be understood of everlasting blessednesse set forth under these borrowed expressions Doct. 1. One and the same promise may contain several sorts of mercies both temporal and spiritual to be leâ—â—en-out at several times to the Lords People and yet may have its full accomplishment only in Heaven for such is this promise of new Heavens and a new Earth out of which Isaiah hath drawn temporal deliverance Paul spiritual mercies and Peter here everlasting blessednesse Many promises in Scripture are of the same nature e. g. That promise Isa 25.8 The Lord God will wipe away tears from off all faces was in part accomplished when the mourning Church came rejoycing home from their exile in Babylon as is clear Psal 126. That same promise hath also been often made good in the Lord 's comforting of particular persons humbly mourning for their sins as appeareth by Psal 116.8 And yet that promise is to have its full accomplishment in Heaven as is clear by Rev. 21.4 The consideration whereof may serve to direct us to a right use-making of many promises 2. The state of Believers in the other life will be wholly new their bodies will be new like Christs glorious Body Philip. 3.21 their spirits also new 1 Joh. 3.2 their duration new a constant presentnesse of enjoying the Lord 1 Thess 4.17 Their exercises shall be new to sing new songs to the Lamb Rev. 5.9 and to follow Him where-ever He goeth Rev. 14 4â— Their cloathing shall be new glory and immortality 1 Cor. 15.53 New food and refreshment to eat of the Tree of life and drink of the Water of life Rev. 22.1 2. and a new light and sun to shine upon them the glory of God and of the Lamb being the light of that new World Rev. 21.23 All which are but borrowed expressions to set forth the glory of that Estate which cannot be fully set forth for even the Apostle not having
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
changed in their nature for these of whom the Apostle speaketh here being still dogs and swine were only washen externally and did vomit up by confession and seeming renunciation their filthy practices to which they did return again as the dog returneth to his vomit and the sow that was washed to her wallowing in the mire and so this place can make nothing for the apostasie of the Saints Lastly It is lawfull for the Ministers of Christ to make use of common similitudes or proverbs to clear the Truth and fix it in the minds of those that are led by sense providing they do make use especially of such as are scriptural propose all their similitudes in a decent and cleanly way suitable to the majesty and purity of Truth and apposit to their present purpose and bring them forth only for illustration of Truths otherwise proven for so doth the Apostle here make use of such a similitude as he found in Scripture which though it be taken from things in themselves vile is exprest in the most honest tearms that can fitly set out the vilenesse of apostasie the evil whereof he had clearly proven before It is happened unto them according to the true proverb c. CHAP. III. BEcause the believing consideration of Christ's second coming is a special mean to make Christians thrive in grace and holinesse and to guard their hearts against temptations Therefore the Apostle having pressed growth in grace and holinesse in the first part of this Epistle Chap. 1. and guarded against the infection of error in the second part Chap. 2. He doth in this last Chapter wherein is the third part of the Epistle 1. defend and clear the doctrine of the last judgment and 2. doth shew what use Believers should make thereof In the first part of this Chapter the Apostle having put them in mind of his main scope in both the Epistles which was to keep the substance of the Gospel fresh in their minds ver 1 2. giveth forewarning of the rise of profane mockers of Christ's second coming who that they might serve their lusts with the more quietnesse would plead for an eternity of this present world because they had never observed any appearance of such a change as was foretold to be at that day ver 3 4. Which blasphemous opinion together with their seeming reason for it the Apostle confuteth by several reasons drawn from the works of Creation and Providence which prove there will be such a day as will be very terrible to profane mockers of it ver 5 6 7. and holdeth forth to the Godly satisfying reasons of the delay of that day to wit that it is very small being compared with eternity ver 8. that the delay is mainly for the gathering of the Elect ver 9. which being done that day will come suddenly and with much terror ver 10. In the second part of the Chapter the Apostle maketh use of his former Doctrine concerning Christ's second coming for the up-stirring of the Lord's People to the study of holinesse ver 11. to wait and pray for that day ver 12. when they had ground to look for so excellent an estate ver 13. as might provoke them to much diligence in making ready for it ver 14. to esteem the delay thereof to be granted for the furtherance of their salvation in which strain Paul had insisted much in his Epistles ver 15 16. And upon the consideration of all to labour for stedfastnesse and progresse in grace and in the knowledge of Christ who is worthy of eternal praise ver 17 18. Vers 1. This second Epistle Beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy Prophets and of the Commandment of us the Apostles of the Lord and Saviour THe Apostle doth here present to them his chief scope intended by him in both the Epistles which was the wakening and rousing of these sincere-hearted Christians to whom he writeth to an actual consideration and constant practice of known Truths that had been delivered to them by the Prophets himself and other Apostles of Jesus Christ Hence Learn 1. The Ministers of Christ ought not only to intend as their scope some particular advantage to the souls of the Lord's People by all the Messages they carry to them But also in their delivery of them frequently to make clear to the People what their main intent is that so themselves may be engaged to direct all they deliver toward that scope the People may have it the better fixed in their minds and all that they hear relating to that scope may be the better understood and have the greater weight otherwise the greatest variety of Truth and most taking expressions can have but a slender and soon evanishing impression upon that hearer who cannot be able to condescend upon the principal scope of the speaker for here the Apostle hath proposed their up-stirring as his scope and by his frequent mentioning of it in the first Chapter and this also did ty himself to speak to it and made his hearers able to judge how all he delivered did make for it This second Epistle Beloved I now write unto you in both which I stir up your pure minds 2. A Minister's main scope ought not to be the acquiting of himself before men in his duty so as he may be free of censure neither only the clear information of the minds of the Lord's People in the Truth neither yet the bringing forth of some new things which they that live under the Gospel have not formerly heard But more principally he must study the quickning and wakening of the affections of the Lord's People to a delight in and resolution to walk in the practice of Truths they have formerly known and remembred for it is here the Apostle's scope to stir them up a word frequently used in the New Testament of raising the dead and wakening those that are asleep by putting them in remembrance which signifieth to represent of new to the mind and memory truths formerly known and remembred 3. A Minister that would prevail with the Lord's People ought both to keep love to them that his pains may flow therefrom and in his dealing with them to expresse his love and high esteem of any measure of sincerity he hath discerned in them Therefore doth the Apostle stile these whom he intends to stir up Beloved and doth acknowledge that they had sincere and pure minds 4. Even those who for sincerity of heart and honesty of their aims and intentions may a bide the trial of Gospel-light have great need of many messages to the same purpose and of much up-stirring to the right use-making of them there being in them that have the clearest understanding much darknesse and many mistakes concerning the Truths of God and in the sincerest Believer whose heart is most lively and forward
in duties a great remnant of hypocrisie deadnesse and unwillingnesse to the practice of many known duties for the Apostle findeth it necessary to write two Epistles for the up-stirring of pure minds or as the word in the Original signifieth minds so sincere that they may be judged by the Sun 5. The Word of the Lord hath most weight with People when not only they that carry it to them are holy and so esteemed by the People but the minds of the hearers are carried above the Messengers to Jesus Christ and their hearts in hearing or reading are filled with some sense of His Soveraignity who doth imploy those Messengers and of His usefulnesse for them in all His Offices Therefore that the Word which the Apostle here exhorteth them to study may have the more weight he leadeth them not only to look upon the Messengers that carried it as holy men but to consider the soveraignity excellency and usefulnesse of Christ in His Offices to which He is anointed Be mindfull of the Words which were spoken by the holy Prophets and of the Commandments of us the Apostles of the Lord and Saviour Jesus Christ 6. The way to keep life in the affections of the Lord's People is to have their wit and memory actually exercised about the Truths of God both the Prophesies and Promises of good to the Church and People of God and to presse the Precepts enjoyning their duty for that the Apostle may gain his principal scope to wit the rousing up of their affections he maketh this his speech subordinate thereto That they might be mindful of the Words that were spoken before by the holy Prophets and of the Commandments of the Apostles of the Lord and Saviour Jesus Christ 7. Although the Lord hath letten forth His mind to His Church by little and little in several Ages of the World and by several Messengers Heb. 1.1 Yet is there such a compleat harmony among all the parts of His Mind that all serve for one and the same principal scope the up-stirring of the Lord's People to a hearty receiving and use-making of Christ and His Truth for unto this scope the Apostle here affirmeth that the whole Doctrine both of the Prophets and Apostles did harmoniously tend Vers 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts 4. And saying Where is the promise of His coming For since the fathers fell asleep all things continue as they were from the beginning of the Creation That the Apostle may attain his fore-mentioned scope he doth forewarn of the rise of profane mockers toward the end of time who that they might sin the more securely should question the second coming of Christ and plead for an eternity of this present World pretending this reason for it That since the whole frame of Nature had kept one constant tenour and course since the death of Adam Seth Enos and the rest of the first fathers it was not to them credible that ever there should be such a change as was foretold to be at the day of judgment Doct. 1. Variety of very fierce and discouraging opposition in the way of Christ and that from several sorts of enemies is the lot wherewith the Church and People of Christ may resolve to be exercised for the Apostle having forewarned of and guarded against open persecutors in the former Epistle subtil and fair pretending Hereticks in the former Chapter he doth here forewarn ofâ— and guard against a third sort to wit profane scoffers of Christ's second coming 2. The consideration of the hazard that the best are in of being drawn aside some one way or other from the Truth and Way of Christ by such variety of opposition as they ordinarily meet with ought both to stir up Ministers carefully to warn and guard People against the same and People to the use-making of their pains for after the Apostle had guarded against open persecutors and cunning deceivers he doth here bring in the forewarning of the third sort of enemies scoffers which may be taken both for a reason of his pains in writing two Epistles as also for a reason why they should be stirred up by what he had written Knowing this that besides furious persecutors and subtil deceivers they should also be exercised with profane scoffers They who have not been terrified by the first sort nor deceived by the second are in hazard to be discouraged by the third 3. The certainty and necessity of being exercised with variety of opposition in the Way of Christ is one of the principles of Christianity which ought to be held in the first place by all that resolve to adhere to any other saving Truth they who do not first know this and notwithstanding thereof resolve upon adherance to the Truth in Christ's strength will readily when they meet with such a lot be surprised therewith and either forsake the Truth or faint in their adherance to it Therefore the Apostle would have them knowing this first that after several other sorts of enemies there were also to come in the last dayes scoffers 4. There are no such pure or peaceable times to be expected by the Church and People of God within time wherein the fore-mentioned lot is not to be expected they who dream of the best times to the Church on Earth look for them toward the end of time and yet the Spirit of God here forwarneth that beside the rage of persecutors and prevailing of hereticks there shall come in the last dayes scoffers 5. It is a clear evidence that men are slaves to their lusts when they do strongly desire an eternall enjoyment of this present world and labour to banish out of their own hearts the thoughts of a day of judgment Yea their so doing is also the cause why they give up themselves to the service of their lusts the believing consideration of the terror of that day to the wicked being a special help to mortification and of the sweetnesse thereof to the Godly a special encouragement in the battel against corruption for their scoffing at the promise of Christ's second coming may be looked upon here both as the evidence and cause of their walking after their ungodly lusts 6. When men are left of God to vile opinions for not receiving the Truth in love they are then oftentimes plagued further not only with devilish wit to find out seeming reasons for the defence of them very plausible to themselves and others like themselves but also to take manifest falshoods for undeniable grounds of their errors for these mockers here lay all the weight of their blasphemous opinion upon this seeming reason That since the fathers fell asleep all things continue as they were c. which appeareth from the Apostle's contrary instance ver 6. to be a manifest falshood 7. Although it be a sweet mercy much to be acknowledged by the Lord's People that things in nature do ordinarily keep one constant