A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 12
Verse 13.
Wherefore gird up the loines of your minde: be sober, and trust perfectly on the grace that is brought unto you by the revelation of Iesus Christ.
HItherto of the first maine point of the doctrine of this Epistle, viz. matter of Consolation. Now followes the second, viz. matter of Exhortation, from ver. 13. of this Chap. to ver. 8. of Chap. 3.
The Exhortation is twofold, generall and speciall: generall, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. speciall, concerning particular duties, as they stand in speciall relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.
The generall Exhortation is likewise twofold: For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse, Chap. 2.1. to 13.
In these words, and the rest that follow to the end of this Chapter, two things may be noted. First, the things to which he doth exhort. Secondly, the reasons, by which he doth enforce this Exhortation.
The things to which he doth exhort are three.
1. The first concernes the renovation of the minde: gird up the loines of your minde.
2. The second concernes the moderation of life, Be sober.
3. The third the confirmation of hope, Trust perfectly, &c.
The reasons are sixe, taken
1. From the image of God, ver. 14, 15, 16.
2. From the judgement of God, ver. 17.
3. From the redemption in Christ, ver. 18. to 22.
4. From the relation to the godly, ver. 22.
5. From the immortality of the soule, ver. 23.
6. From the immortality of the body, ver. 24, 25.
Thus for the order: From the coherence divers things may be noted.
First, that we are seldome comforted, but we had need to be exhorted, so apt are our hearts to security, and so usuall is it, that deadnesse of spirit should follow lively joyes. Besides, Sathan is aptest to cast in his base injections after any comfort, as it was with Paul after his revelations.
Secondly, that the best use of Consolation, is to stirre us up to godly conversation, and the setling of faith and hope; and thereby wee may note a difference betweene the illusions of Sathan, and the true comforts of the holy Ghost.
Thirdly, that the meditation of the desire of the Angels, and the true Prophets of God should make us ashamed of the slownesse of our hearts, and quicken us to gird up the loines of our minds.
Gird up the loines of your minds.
These words are metaphoricall, and may be three waies interpreted.
1. First, hereby may be signified, that wee should with all care lay hold upon Gods covenant, and in our mindes and affections imbrace it: For the girdle upon Ieremies loynes is a type of Gods covenant with the people, Ier. 13.11.
2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord: so to gird the loynes must be taken, Esay 32.11.
3. But thirdly and chiefly, hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse: it being a metaphor taken from the manner of the Easterne people, who wore long garments, which till they were girded up, were a great hinderance both to labour and travaile.
4. To these may be added, that it is used to note the watchfull expectation of Christs comming, Luke 12.35.
And so in generall we may here note,
1. That true godlinesse, and devotion, and faith have many hinderances: There are many letts in the way of life; never any could order their course so wisely, but they did find impediments.
Vse.The use is for confutation of such as find no hinderances: If it be the true grace of Christ, there are lets: a signe they are in a slumber, and know not the waies of heaven: these waies are strait and narrow. Secondly, for comfort and incouragement to the godly that are troubled with letts; it hath alwaies been so, the godly were ever annoyed with the loynes and long garments.
2. That the first care should be to be prepared, and resolved against these letts.
3. That these lets are daily, they are as the very garments of our backs.
4. That they may be many times about things that seeme needfull.
5. That of all the impediments of godlinesse, those that are within are the worst, therefore he saith, gird up your minds. Ill company, multitude of businesse, carnall counsell and friends, losses, disgraces, enemies, and wife, and farme, and riches, and pleasures, are great letts; so is the world, and the devill: but yet the worst are within the minds of men. And thus in generall.
Now in particular divers things may be profitably considered.
1. For what men must be thus prepared and made ready.
2. What are the garments of the mind, or inward lets.
3. Why must they be girded up.
4. How must they be girded or restrained.
5. It is to be noted, that he saith, gird up, not cast off.
6. The Uses.
For the first, this metaphor in the letter was used in those countries upon foure occasions. 1. When they were to goe a journey, 1 King. 4.29. & 9.1. 2. When they were to run a race. 1 King. 18.46. 3. When they were to fight a battaile, 1 King. 2.1. 4. When they went to labour, Prov. 31.17. In all foure senses spiritually we must hauehave our minds girded and resolved against impediments; we are travellers, runners, labourers, fighters, and in all these respects we must be girded and addressed to them: we can never runne the race of godlinesse, we can never doe the works of godlinesse, we can never abide the hard strife, and fight of godlinesse and faith; we can never hold out in our journey to heaven, unlesse we daily strive against the hinderances that, will be cast in our way, I say daily, and inwardly.
For the second: there are 14. internall letts of godlinesse: 12. of them implyed in the comparison of long garments,14 …. and 2. of them in the similitude of loynes.
The twelve inward lets are these:
1. Ignorance, a vaile, Esay 25.8. it hinders, Eph. 4.17.
2. Carnall reason, 2 Cor. 2.18.
3. … thoughts, or contemplative wicked…esse, I…r. 4.14. Gen. 6. & 8.
4. Security, mindlesnesse, incogitancie, which shewes it selfe eyther by not heeding, or by not r…membring, or by not resolving, or applying, or practising.
5. Love of the world: It is not much businesse, or wealth, or many occasions; but the love men have to the world, that hinders them. Cares of life.
6. Troubles of mind: disquietnesse of mind, worldly or causelesse sorrows, impatiency, when mens unc…rcumcised minds will not beare the punishment of their sins. These hinder assurance, society, labour of godlinesse, L…v. 26.41. see the phrases used Prov. 15.15. Eccl. 2.23.
7. Fearfulnesse and doubts, feare of this trouble, and that disgrace, or difficulty, or ill successe, &c. Ier. 1.17. Rev. 21.8.
8. Hypocrisie: a double heart, a heart and a heart, allowance of distractions, &c&c This frustrates all for the present, and angers God.
9. Precipitation of mind, when mens haste is in them, as the Hebrew phrase is, Iob 20.2. Thus David said in excessumentis: it is translated, in his haste, I am cast out of thy sight: suddennesse, rashnesse, adventurousnesse is hereby meant, Prov. 15.28. This hinders, 1. soundnesse of understanding, by exposing to tentation. 2. by leading out of the race.
10. Hardnesse of mind, opposed to fearing alwaies, Prov. 28.14. unteachablenesse: the difficulty that is in men to be perswaded, or moved.
11. Discouragement, Heb. 12.13.
12. Consternation, or amazednesse of mind: Luke 24.4. 2 Thes. 2.2.
And when hee saith not barely, gird up your minds, but the loines of the minde, it importeth two things. For the loines in the minde signifie 1. heavinesse, dulnesse: so the word used 2 Chron. 10.10. 2. concupiscence: these must especially be girded hard; yea all the rest must be girded upon these.
Thirdly, we should gird up our minds for divers reasons.
1. Because the mind not attended will else run into a secret frame of evill cogitations, or stand still in emptinesse being not woond up.Why we must be so carefull of our minds.
2. Because that which is halting may be turned out of the way, Heb. 12.13.
3. Because the minde in pollution, as it is most secret, so it is most loathsome, Tit. 1.15. Eph. 2.3.
4. Because else through custome wee may come to a reprobate minde, Rom. 1.
5. Lastly, because the keeping of our mindes is the keeping of our soules, Prov. 9.8.
For the fourth, there are divers rules to be observed for the girding up of our minds: we may gird up our minds divers waies.8 rules for girding up of the ….
1. By confessing and complaining of them (I meane of these secret impediments) unto God; one way to restraine them is to confesse them.
2. By inflaming the love of God in our minds. For if wee could love God with all our minds, we were safe from all impediments.
3. We must be sure we be renewed in our minds. For the old minde will never be girded up; we must be renewed in the spirit of our minds, that is, in our carnall reason: for that like an old belldam is the mother and nurse of all the rest, Eph. 4.23.
4. We must speak often with our minds, as the Hebrew phrase is, that is, we must observe, check, informe, consider, and direct our mindes.
5. We must get the word of God written in our minds, and obey the motions of the Spirit, that law of our minds.
6. We must converse much with the godly, and wise, that they may stir up our minds, especially labouring to be of the same mind with them.
7. We must carefully put on that girdle of truth, mentioned Eph. 6. which is inward sincerity, which is a care speedily to strive against those inward corruptions daily, and with strength of resolution.
8. Lastly, in this text two things are exceedingly availeable: viz. 1. sobriety in the use of earthly things: 2. and perfect assurance of Gods favour and glory to come. It is want of setled assurance, and the love of earthly things, that so much entangles men with the hurt of all sorts of impediments.
The fift thing to be observed is, that he saith, gird up, and not cast off, importing, that in this life, even in the godly, there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature: Those garments they have still, but they are girded up, which is true of the most of the impediments mentioned before.
The Use is for great reproofe of our incredible slacknesse herein the mostVse. of us, who know not of any lets in our minde; never observe ignorance, carnall reason, security, love of earthly things, worldly sorrow, hypocrisie, precipitation, discouragement, dulnesse, and evill thoughts. Those of us that doe discerne them, how weak are our hearts? how doe we trifle? we feele them not to be a burthen: we resist them not in the beginning. How justly might God leave us to a very reprobate mind for our slacknesse herein even of knowledge? How justly might we be left to our selves, and so be turned out of the way, and there left either never to returne, or not without unspeakable horror of conscience.
Secondly, let us be warned, and stir up our selves in a daily care in the way to heaven, and the labour of godlinesse. Let us consider, that this is given us here in charge in the very first place, as the ground of all the rest: in vaine to expect holinesse of life, if we looke not to the daily lets of godlinesse. And the rather let us be incouraged hereunto, because though wee have these things in us, yet if we use the meanes to gird them up, it will not hinder our acceptation with God, nor the successe of our godly profession.
Be sober.] There is a sixfold sobriety.
1. Sobriety in opinions, of which the Apostle saith, be wise to sobriety, Rom. 12.3. This hath in it,A sixfold sobriety. 1. A feare to conceive of God or godlinesse, after any senselesse or unwarranted course. 2. A repressing of that itching desire after the knowledge of Gods secrets, or hidden things, Deut. 29. ult. 3. Modesty in venting our opinions, or delivering our judgement. 4. A suspending in doubtfull things. 5. A yeelding upon implyed dangers in things indifferent, as in reformation of such abuses as we see good men condemne, though wee have not expresse Scripture: A singular waiwardnesse in many, they will not leave their faults till direct Scripture be brought against it, as in vanity of apparell, &c.
2. Sobriety in prayer, 1 Pet. 4.7. and to be sober in prayer is, 1. to be advised and deliberate; desirous to pray according to Gods will. 2. It is not to be intemperate or peevish, as Ionah was. 3. It is to be stayed, and setled, and stablished in perswasion, not wavering, & unconstant, or tossed with doubts and causelesse feares. 4. It is to pray with due respect of Gods Majesty, without trifling or vaine babling: it is to let our words be few, Eccles. 5.5. 5. It is to keep Gods counsell, not to be proud, or boast of successe, or speak of the secret sweetnesse of Gods love without calling: it is to conceale the familiarity of God in secret.
3. Sobriety in the practice of godlinesse: in generall this the Apostle calls holinesse with sobriety, 1 Tim. 3.15. which stands, 1. in lowlinesse of minde, and sense of our owne vilenesse: it is to be holy without vain-glorious boasting. 2. In keeping the bounds of the Word both for sins and duties: it is to take heed of fansies, or vaine stretching out of our practice to avoid such things as any way the word condemnes: so in duties. 3. In not medling with the businesse of others: it is not to be a busie body, to spend our selves in prying, or censuring, or inquiring after others: It is a vile thing to s…ffer as a busie body, 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the circumstances of well-doing. The word is sometimes rendred discreet, as Tit. 2.5. and vigilant, ver. 2. 5. In not judging, Gal. 6.1, 2.
4. Sobriety in respect of the pleasures and delights of this life: and to be sober in them is,Tit. 2.12. 1 Thes. 5.6,8. Rules about recreations.1. To let the Word of God be our rule for the matter of them, not to delight in unlawfull pleasures, as chambering and wantonnesse, or unlawfull sports and games that are of ill fame. 2. To restraine our affections in the use of them: to use them as though we used them not, not suffering our hearts to be stollen away by them. 3. To restraine the excessive use of them, not to make a vocation of them, a speciall sinne in the Gen…ry of this land, and their followers. 4. To be well advised for the circumstances, the place, time, company, and such like; that we neither insnare our selves, nor give occasion of offence. 5. To restraine the passions that use to break out about them, that they be not occasions of discord or contempt, as Envie, or any evill affection. 6. Not to make merchandise of them, as to use their sports as meanes of gaining from others. 7. To use our delights with consideration of our callings, as Ministers, children, women, servants, &c. that which may be comely in others, may not be so many times, and in many things, in these.
5. There is sobriety in apparell, 1 Tim. 2.9, 10.Rules about apparell. This sobriety hath in it foure things: 1. Comelinesse, which takes order for both extreames, that our apparell be neither rude to dishonour our body, nor strange for the unwontednesse or unseemelinesse of it. 2. Shame fastnesse and modestie, which takes order 1. that our apparell be not the apparell of another sex, Deut. 22.5. 2. or of knowne dissolute persons: modest women may not goe as whores goe. 3. that it tend no way to provoke inordinate desires in our selves or others, as painting, perfuming, naked breasts, &c. The third thing is frugality, which hath respect, 1. to our degree, that we goe not above it: 2. to our ability in that degree, as if we be in debt, or of lesse meanes then others of that degree. 3. to the rate of our expences: for to spend as much as the formost in our rank is no sobriety, though we observe the two former rules. It is sobriety not to be so costly or brave as others, as wee by our degree might be. The fourth thing is piety: a Christian should in his very apparell proclaime his religion, not onelyonly by the moderation of it, but by a free willingnesse to doe good to any, and by professing to know a greater comelinesse, even the decking of the hid man of the heart, and the ornament of good works.
For the cleare understanding of this doctrine concerning apparell 4. rules are to be observed.
1. That whereas the Word of God doth not precisely tell what apparell we should weare: the judgment and example of the wisest and godliest men in the country where we live is to be followed.
2. That the sinne reacheth as well to men as to women. For whereas the Scripture for the most part reproveth or directeth women for their apparell, it was because men in those times did lesse exceed; but now that men are growne so effeminate, the censure lights upon them as well as women.
3. That sinne may be committed in the fashion, or putting on, as well as in the matter or cost, 1 Pet. 3.3. Rom. 12.2.
4. That the vanity of often changing into fashions is to be condemned also.
There are divers reasons why wee should make conscience even of our apparell.Reasons against the vanity of apparell.
1. Here it is a part of our sobriety.
2. Nothing is required of us more then what is required of all that feare God, and is observed by many that might stand upon it as well as we.
3. Wee are forbidden to fashion our selves according to this world, Rom. 12.2.
4. Vanity here is an occasion of contempt: it doth not make us the better thought on, but the worse: how shall I beleeve that he hath not vanity in his heart, that is clothed with it on his back?
5. God will scourge us even for our clothes, Zeph. 1. Esay 3.
6. Our apparell is the fruit of our sinne; and shall the theefe be proud of his halter?
7. Vaine apparell begets in us pride, vaine thoughts, lust, and many inconveniences, especially if we persist in it against our conscience.
8. Sobriety in apparell is a singular praise, an alluring vertue.
The sixt thing is sobriety in meats and drinks, and so restraineth both gluttony and drunkennesse, but especially the later, Luke 21.24. Rom. 13.13.
Reasons against drunkennesse.There are many reasons against drunkennesse.
1. From the nature of it: It is a paganish sin, a lust of the Gentiles, 1 Pet. 4.3. yea it is a brutish sin, it transformes a man into a beast: a work of the flesh, yea one of the worst, and therefore set in the last place, Gal. 5.21. a work of darknesse, yea it is dishonesty, Rom. 13.13.
2. Frō the time, 1. Of committing it, they were wont to be drunk in the night, 1 Thes. 5.7. as they commit whoredome, so were they ashamed of it. 2. Of forsaking it: the night is past, the day is at hand, Rom. 13.11, 12.
3. From the effects of it.
1. Internall.
1. It takes away the heart of a man: first from himselfe; it swallowes him up, Esay 28.7.2. from Gods service, Hos. 4.11. 3. from the consideration of Gods judgements, 1. present, Esay 5.11. & 56.12. 2. the last judgement, and his owne end, Luke 21.34. 4. from the care of his owne happinesse, Amos 5.6.1.4.
2. It breeds rage, Prov. 20.1.
3. It breeds lust and filthy destres, Prov. 23.29.
4. It wonderfully besots a man, Prov. 20.1. & 23. ult.
2. Externall.
1. It drawes a man out of the way of salvation, Esay 28.7.
2. It breeds vomiting and vile uncleannesse of that kind, Esay 28.8.
3. It breeds mocking and contempt, Prov. 20.1, Psal. 69.13.
4. It breeds a casting out from the society of the godly, 1 Cor. 5.11.
5. It breeds poverty and famine, Prov. 21.17. Ioel 1.5.
6. It breeds abundance of sorrow, Prov. 23.29.
7. It breeds contention, Prov. 23.29.
8. It breeds unutterable danger, Prov. 25.32, 34.
9. It breeds the wrath and curse of God in generall, Esay 5.11.
10. It breeds damnation both of body and soule, 1 Cor. 6.10.
Ob. But I am not drunk, I can carry it and goe away.
Sol. Woe to them that are strong to drink wine, &c. Esay 5.22.
Ob. But I doe not drink so excessively, I onelyonly sit in the alehouse, and now and then drink but a little.
Sol. Drinkings is one of the lusts of the Gentiles as well as drunkennesse, and to sit at it is accursed, Esay 5.11.
Ob. But I never drink my selfe, but give my friends the drink.
Sol. Woe to him that gives his neighbour drink, Hab. 2.15.
Ob. But I never made any man drunk, nor doe I drink much.
Sol. He is accursed, that eateth and drinketh with the drunken, that companieth with them, Mat. 24.49.
Vse.Vse 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devill; especially let those monsters be warned, 1. that are usually drunke: 2. that take a pride in drinking, Esay 28.1. Secondly, for masters of families to restraine these abuses, and to this end, 1. to restrain the liberties of their buttery and cellers: 2. to restrain their v…ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day to day, and especially to looke to the houses that entertaine such, else they are guilty of all the drunkennesse, and filthinesse is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankfull, and shew our subjection also in the former rules.
Trust perfectly on the grace which is to be brought unto you in the revelation of Iesus Christ.
The third thing he exhorts unto is hope, and trust in God, which is amplified by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is forgivenesse of all sinnes, and eternall salvation of our soules, which is called the hope of eternall…life, Tit. 1.2.
Hope it selfe is one of the three principall graces: Faith, Hope, and Charity comprehends the substance of all holinesse; but of hope in it selfe, I have considered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the coherence, in that he first requireth girding up of the mind, and sobriety of life, and then addes the perfection of our hope in God for salvation; wee may observe,
First, that a sober and temperate life is not enough to salvation; one may be free from drunkennesse, and excesse in gaming, and voluptuousnesse, and yet be in a miserable case: wee must get faith and hope also; as hee said of peace Heb. 12.14. so may I say of sobriety.
Secondly, that unlesse we order our minds, and moderate our lives, wee cannot ever attaine to establishment of our hope of a better life.
Thirdly, yea he teacheth us herein not to rest in the present gaine of godlinesse, as to looke upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfie us, as to make us neglect the expectation and desire of heaven.
Thus much for the coherence.
But yet the maine doctrine that the Apostle perswades unto, is, that wee should seriously labour to perfect our trust and hope of a better life; that we should not be quiet, till we had established our hearts in the assurance of it. Being converted, God would have us set our selves, as it were, wholy after heaven. For the explanation of this doctrine, I consider,
1. What it is to trust perfectly on the grace of God.
2. Why we should be so constant and confident in it.
3. How we should shew it, that we doe trust perfectly.
4. What we may doe to attaine this assurance, &c.
For the first: To trust perfectly, is
1. To hope and trust upon it sincerely, and that hath two things in it:Five things in a perfect trust. For first it is to trust upon it without hypocrisie. 2. To trust upon it without prophanenesse. Without hypocrisie we trust upon eternall life, when wee doe it not onelyonly in words, or in shew, but when we doe it not without warrant from Gods promises. Many men are confident of their salvation, but alas it is but in shew or in words onelyonly; for their owne hearts beleeve it not, or if they doe, they hope upon unknowne meanes without any ground of warrant from the Word. 3. To hope without prophanenesse, is to bring such a trust as is joyned with a care of holinesse of life; care of such a conversation, a… may some way become the glory we looke for. It is not to turne the grace of God …nto wantonnesse, or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh.
2. To trust perfectly upon salvation is to get a full assurance of hope: it is to trust without wavering or doubtfulnesse.
3. It is to hope continually, to hope to the end, as some reade it here It is to hope in all estates, whatsoever befals us either internally or externally.
4. It is to trust wholy upon it, even to trust upon nothing else: it is to withdraw our hearts from confidence in any earthly thing whatsoever, so to esteeme it, as to care for nothing else.
5. It is to trust servently; not coldly, or dully, but with a lively hope, and inflamed affections.
For the second: There are many reasons why wee should be so sincere, so fully assured,2Reasons to trust perfectly on the grace is to be …vealed. so constant in our hope of eternall life. Some few I will touch.
1. Because God requires it, as may appeare by these places, Heb. 6.11, 18. & 10.23. Col. 1.23. & 2.2. Rom. 15.13. Heb. 3.6. Psal. 71.14.
2. Because we are saved by hope, Rom. 8.24.
3. Because the ministration of the Gospell is so glorious: therefore it is a shame to be ignorant of what is so fully and clearly revealed by the commandment of God, 2 Cor. 3.10, 12.
4. Because Christ is our hope of glory: It is a dishonour to his merits to doubt of it, Col. 1.27.
5. Because our perfect happinesse consists onelyonly in that grace of God: wee shall never be perfectly well till we get into heaven.
6. Because our trust will be tryed and opposed by tentations and afflictions: it is good to get on our helmet, for wee shall be sure to fight, and the combat will be sore: a little hope will not serve turne, 1 Thes. 5.8.
7. Because else we dishonour the promise and oath of God, Heb. 6.18.
For the third: we shall shew it, that we doe trust perfectly upon the glory to come:… hope.
1. If we can rejoyce in it even in tribulation, being not ashamed of our estate whatsoever befall us, Rom. 5.3, 5. & 12.12. 1 Thes. 1.5. using it as an ancre, Heb. 6.18. 1 Tim. 4.10.
2. If wee can u…e with all humility, and honour all the heires of the same hope with us: If wee can love the poore servants of God, and be affected to them, as if they were already in heaven; this would be an excellent signe, that we trust in this grace to come, Eph. 4.4. Heb. 6.10, 11.
3. If we mourne not immoderately for the dead, 1 Thes. 4.13.
4. If we can constantly acknowledge the truth that is according to godlinesse, whatsoever the world think or doe, Tit. 1.1, 2.
5. If we daily looke for, and haste to that blessed appearing of Iesus Christ, Tit. 2.13.
6. If we can keepe our confidence though God himselfe seeme to oppose us, as Job said, If he kill me, yet I will trust in him, Iob 13.15.
7. If wee can withdraw our hearts from the care and love of this world, out of estimation of that glory to come, Heb. 11.15, 16.
8. If we can get the mastery of the feare of death, so as to rejoyce in the very condition of our flesh, resolving that our flesh shall rest in hope, Psal. 16.9.
9. If our conversation be in heaven, and our hearts runne daily upon it, Phil. 3.21.
4 ….For the fourth▪ that we may attaine this stedfastnesse and full assurance of hope, five things are to be done:
1. We must acquaint our selves much with the comfortable promises of the Scripture concerning eternall life in Christ, Rom. 15.4.
2. Wee must try our selves, whether wee have true grace or no, 1 Thes. 2.16.
3. We must pray unto the God of hope to give us his Spirit of revelation, that we may know the hope of our calling, and accordingly may find all peace and joy in beleeving it, Eph. 1.18. Rom. 15.13.
4. We should labour to be established in all well-doing, even in every good worke and word, 2 Thes. 2. ult. denying ungodlinesse and worldly lusts, and living soberly, and righteously, and religiously in this present world, or else we can never attaine this blessed hope, Tit. 2.12, 13.
5. We must hold fast our hope when we have it, and not cast it away upon any occasion, Heb. 6.18. Heb. 3.
The Use may be,
First, for confutation of popish doctrine about the hope of salvation,Vse. and that in two points. First, that they make hope to differ from faith in infallibility, as if faith were certaine, but hope conjecturall: whereas we see perfection, and full assurance, and not wavering, is given to hope as well as by faith; and so it shewes the tenure by hope, is as certaine and infallible as by faith. Secondly, in that they deny that men can be certaine infallibly of their salvation, their hope can be but probable; we see we are charged to mend that fault in our hope, and to perfect it,foreign. and get even a plerophorie of hope to the end, Heb. 6.11.
Secondly, it may serve for humiliation to foure sorts of men amongst us.
1. The first is hypocrites, who beare but the shew of hope, or have but the bare words of hope: what will become of them, when God shall take away their soules, Iob 27.8. their hope will be as the house of a spider, Iob 8.13. and as the giving up of the ghost, Iob 11.2.
2. The second is open profane persons, that never made any shew or conscience of repentance. These are without hope, Eph. 2.12. so far are they from a perfect hope, they are sure to lose heaven, 1 Cor. 6.9. Deut. 29.19 &c.
3. Of weak and wayward Christians. This doctrine should found in their eares as a great reproofe, Why doe ye doubt, oh ye of little hope? doth God require a perfect hope, and are yee still after so many daies so much unsetled, unperfected? We should account it a great shame to have but a little hope, especially after so long profession, and so much meanes, and so many pledges of Gods love.
4. Of backsliding Christians that fall away; or to …se the phrase of the Apostle, are moved away from the hope of heaven, either internally by an habituall forgetfulnesse of it, or externally by revolt or apostasie to the love of the world: These are so far from perfecting their assurance, that they fall away from it.
Thirdly, this should serve for instruction to quicken us to use all meanes for perfecting of our hope, devoting our selves to the study of heavenly things, and to the daily contemplation of the glory to come, according to the counsell of the Apostle, Heb. 6.11. not suffering slothfulnesse to hinder from the seri…us performance of our duties herein, ver. 12.
Lastly, here is great encouragement to all such of Gods servants, as doe trust upon God for their salvation: the Lord will never fa…le them that trust in him and whatsoever become of the hypocrite, yet will he never cast away the perfect man, Iob 8.13, 20. If God require so great trust, it imports there is a sure preparation of a glorious estate. Oh saith the Psalmist, how great is his goodnesse that he hath laid up for them that trust in him, Psal. 31.19. Thus of the m…nner of our hope, Trust perfectly. Now followeth the object of it, viz. The grace which is to be brought unto us in the revelation of Iesus Christ: and here first of the object it selfe, and then of the time of the communication of it.
The grace which is to be brought unto you.
Grace sometimes signifies the Gospell,What grace signifies in the severall … of it. Tit. 2.11. sometimes the favour of God in Christ, so in the salutations of the Epistle: sometimes an externall calling or function so Paul calls his Apostleship a grace, Rom. 1.16. sometimes the gifts of the holy Ghost, so usually: lastly, sometimes the glory of heaven, so here.
It is true, that some reade it, the grace that is brought in the revelation of Iesus Christ: and so it meanes that true grace which in this world the Elect doe receive, when Christ is revealed to them in their conversion to God by the mighty power of the Gospell: and so foure things might be observed:
1. That God revealeth his Sonne in all that shall be saved at some time of their life or other.
2. That Christ is never revealed in us till the time the grace of the sanctifying Spirit be wrought in us, and the riches of Gods graces in his promises be declared to us. For there is a double grace in the revelation of Christ. 1 The declaration of Gods grace in his promises. 2. The possession of the graces of his holy Spirit.
3. That were not, this grace is brought unto us, offred and urged upon us, we would live and die without it.
4. That when we know our interest in Gods favour, and that wee have received the true grace of Christ, we should trust perfectly in it, and that i… all the foure senses before opened.
But I take it in the sense as it is rendred by the Kings Translators, and so understand it of the glory of heaven, which is to be considered both in the nature of it, it is called grace; and the time of manifestati…n, not on…y in generall, that is to be brought unto us: but in speciall, at the revelation of Iesus Christ.
The glory of h…av…n c…ll…d g…a…e in three respects.Grace.] The glory of heaven is called grace in three respects. 1. Because it is given freely without our deserts, as the Scriptures prove, Eph. 2.5.8. Tit. 2.11. Rom. 4.16. & 5.21. 2. Because it is assured unto us by grace: as the body of Christ is called bread, because it is signified by it; so our hope and everlasting consolation is assured by grace, 2 Thes. 2.16. 3. Because grace and holinesse is the greatest part of the kingdome of heaven. For righteousnesse is the maine thing wherein the kingdome of God consists: as the image of God in the creation was Adams greatest happinesse, not Paradice onelyonly, see Psal. 17. ult. Rom. 14.17.1 P…t. 3.7. & 5.10.
Vses.The Uses are,
1. We should therefore disclaime al… conceit of our owne me…its, and use our hearts to it affectionately, to professe that we are all that we are onelyonly by the grace of God, 1 Cor. 15.10.
2. It should inflame our thankfulnesse: we sh…uld never be without this sacrifice, considering we have so great inheritance by the meere grace of God in Christ. It is worth the noting, that the same word for thankfuln…sse doth signifie grace in the originall.
3. We should have our conversation according to the grace of God, 2 Cor. 1. 12. seei…g grace is that which will live by us for ever, we should be taken up with a perpetuall care of getting and increasing of it.
4. Seeing God doth all for us freely, w… should be importunate in prayer that he would make us worthy of the … him to fulfill all the goo… pleasure of his own goodnesse, especially the work… of our faith with power, that h… name and grace may be glorified in u…, 2 The…. ….11, 12.
7▪ Th…ngs … sh…uld … Gods ….5. We should learne to shew mercy as God doth.
1. Though they deserve it not.
2. In gr…at abun…ance.
3. In matters of holinesse as much as any other way, it being the best meanes to shew mercy to the soules of men.
4. To bring it to them, not tarry till it be sought of us.
5. In the most seasonable time: God doth not give heaven, or his blessi…gs all at once, as men doe their workes of mercy all at one time of the yeere.
6. With constancie: God will never leave till they be in heaven.
7. With faith and faithfulnesse: so as promised mercy may be trusted on without faile; God never disappoints after he hath promised, wee may trust perfectly on it.
Which is to be broug…t unto you.
From the manner of the propounding of the words divers things may be noted.
1. That the Christians happinesse in hope is better than the carnall mans felicity present: They must trust upon the grace to be brought; yea so a… they trust not in any thing el…e. For they are sure to have their happinesse, and to enjoy it when they have it: so are not carnall men of any thing they hold, as we may see by experience. Is it not better for a poore man to have the hope of heaven when h… dies, then to be as some great men have been, which are now co…founded and mined?
2. God hath thought it meet to deferre the glory of heaven: it is to be brought, it is not brought already.
If any a…ke, why God doth not give heaven,Quest. assoone as he gives grace and favour,
I answer:Answ. Why God giveth not h…avē as soone as he giveth grace and favour.1. That God thereby doth give way unto the kingdome of Christ, for the exercise of it on earth in gathering the Elect, and subduing his enemies, which when it is done he will deliver the Kingdome into his Fathers hands, and th…n God shall be all in all. 2. It is deferred, that so God might make evident proofe of the faith and patience of his servants, and to shew that they stand by a better grace then they had in their creation. But what should I wade into this point? It is enough for us, that it is the pleasure of Gods will it should be so, and it is equall we should doe our work before we receive our wages.
3. It shewes, that the Maker and Builder of that happinesse is God, and that our glory is made ready to our hands.
4. It imports, that as in the state of nature we cared not for grace; so in the state of grace wee are not so carefull as wee should be of going to heaven: wh…n we are justified, and sanctified, we forget heaven: it must be brought unto us, we will scarce goe seeke it.
5. It shews, …u… security and forgetfulnesse shall not make the faith of God of none …ffect: it shall c…rtainly be brought unto us.
6. Lastly, wee may here gather one way of comforting our selves against the infirmitie… that accompany our natures; that when we feele our weaknesses, yet we sh…uld be comforted in the hope of the strength wee shall have. Art th…u humbled for thy ignorance? why rejoyce in the knowledge thou shalt have. And so I say of the untowardnesse of thy nature to good: thinke of the time when Christ shall be perfectly formed in thee: think of the grace shall be brought unto thee, if thou be discouraged, and never of ….
…t the revelation of Iesus Christ.
That i… at the day of judgement.Doct. Why …h… day of judgment is called the revelation of Iesus Christ. The day of judgement shall be a time of wonderfull revelation. For then,
1. … glory of his person which he hath received of the Father in heaven sh…ll …e r…vealed.
2. The terror of Christ as a Judge shall then be fully exprest. The world little know… the terror of that day. Hee came not at the first comming to judg… the world that is yet to be revealed.
3. The g…ry of the body of Christ (the Church) shall then be revealed, when we shall …ee all the societies of all ages together in one armie. 2. All the good they have all done shall be fully opened. 3. All the glory of heaven shall then …e e…ated upon them.
4. The everlasti…g counsels of God shall then be broken open, and explained to the eternall clearing of Gods justice, and the exalting of the praise of his mercy.
Vse.The Use may be,
1. For information: we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world: It is because a vaile is as it were drawne over Christ that they cannot behold him: and so we may see one reason why we are not more inflamed to the personall love of Christ: it doth not yet appear what we shall be by his merits, nor have we seen the exceeding glory of the onelyonly begotten Son of God.
2. For instruction: we should long after that day: if Christ be so good unto us now, oh what will he be at that day? If in this life holy men could say of him, as Paul did Phil. 3.9. what shall we say or think of him, but as worth ten thousand worlds in comparison? In the meane while, let us be content that our life be bid with Christ in God, knowing that when he shall appeare, we shall also appeare with him in glory.