The Apostolical History, Chapter 7 · Section 12
SECT. XII.
THE Apoſtle Peter being now at Babylon, ſeems about this time to have written his first Epiſtle to the Jews, diſperſed through Pontus, Galatia, Cappadocia, Aſia, and Bithynia, of whom he had an eſpecial charge, and of whoſe converſion he had been a prime Inſtrument, Act. 2.9. The occaſion of his writing to them, ſeems to be, that he might confirm them in the faith, that he might ſtir them up to conſtancy and cheerfulneſs under the afflictions and ſufferings they met with for the profeſſion of the Goſpel; and that he might exhort them to adorn their profeſſion by a holy walking in their ſeveral relations.
…he Firſt Epiſtle of Peter.In the Epiſtle there are theſe three parts,
1. The Preface.
2. The Body of the Epiſtle.
3. The Concluſion.
1. THE Preface contains a deſcription of the Penman (whoſe Apoſtolick Office is mentioned, to give the greater authority to his Epiſtle) and of the Parties to whom the Epiſtle is directed, viz. the Chriſtian Jews ſcattered through ſeveral Regions, whom he minds of their excellent ſpiritual condition, to comfort them under their outward afflictions and tribulations. For by the judgment of charity, he judges them elect according to God's decree and gracious predeſtination, and effectually called, that they ſhould be ſanctified*Eph. 1.4. In ſanctificationem Spiritûs] i. e. Ut ſanctificentur Spiritu, ut obediant fidei, & aſpergantur ſanguine, &c. Vatab. by the Spirit, ſhould obey the truth, and ſhould by faith be ſprinkled with the blood of Chriſt, and ſo brought into a ſtate of peace and reconciliation with God. To all theſe he wiſhes an abundant encreaſe of grace and peace. V. 1, 2.
2. He comes to the Body of the Epiſtle. And firſt, he begins with ſolemn gratulation, humbly and heartily bleſſing(a)Nos Deo benedicimus cum ejus beneficia & gloriam celebramus. God for all ſpiritual bleſſings which he vouchſafes to believers, who are by regeneration and the renewing of his Spirit, raiſed to a lively hope (by the reſurrection of Jeſus Chriſt from the dead) of an inheritance (b)This the Apoſtle ſaith, becauſe many Jews looked for an earthly kingdom under the Meſſias.which is incorruptible (the beauty and glory whereof can never be ſtained, and which is ſafely kept for them in heaven, Col. 1.5.); they being in the mean time kept and pr…ſerved by the power of God through faith in Chriſt, againſt the temptations of the Devil, the World, and the Fleſh, ſo that they ſhall not fail of attaining that ſalvation(c)Salutis nomine intelligit non initium quod in hac vita habemus, per ſanctificationis, juſtificationis, ac pacis conſcientiae gratiam: Sed complementum illius per glorificationem, quod in altera expectamus, conſtans perfectâ animi & corporis, ab omni miſeriâ, liberatione, & aeternâ gloriâ, quae ut jam latent, ſic ultimo die patefient, 1 Joh. 3.2. Gomar., which is prepared for them, and ſhall be openly given and beſtowed on them at the laſt day. In the hopes of which ſalvation he ſhews, they had great matter of rejoycing, though now a little while*Nempe dum brevis haec vita durat. (if need be, and God ſee it good for them) they be permitted to be in heavineſs through manifold afflictions and temptations. And as their afflictions are ſhort, ſo are they neceſſary for the trial and purifying of their faith, that it may be more pure, like Gold that is tried. Yet there is this difference in this matter: Gold being never ſo well purified, will ſoon periſh; but faith (d)Aurum uſu, & attritu conſumitur; fides verò durat uſuque augetur. Ut exploratio fidei, h. e. Ut explorata fides veſtra.(which is more precious than gold), being purified by afflictions and trials, will abide, and will be highly eſteemed, commended, and gloriouſly rewarded by Jeſus Chriſt at his appearing; which bleſſed Saviour, though they never knew by face, yet they dearly love; and though they have not ſeen him here on earth, yet they believe on him, and in ſo doing have ſo great and glorious matter of rejoycing in their ſouls, that it cannot be expreſſed by themſelves, nor ſufficiently valued by others. Yea, by believing in him, they ſhall certainly receive(e)V. 9. foreign] i. e. Certò reportaturi. Enaflage temporis Hebraica. Mercedem foreign] Meton. adjuncti. Nam merces datur in ſine operis, unde Hebraei mercedem appellant foreign i. e. finem. Prov. 23.18. Piſc. the fruit, reward, and end of their faith, which is the ſalvation of their ſouls. This is that ſalvation (through faith in Chriſt incarnate) of which the ancient Prophets ſo diligently enquired and ſearched after a fuller knowledg of, who (being inſpired by the Spirit of God) propheſied of that grace by which this ſalvation is offered, as that which ſhould be more clearly revealed and manifeſted in the days of the Goſpel. Yea, they diligently enquired to what time or ſeaſon the Spirit of Chriſt that was in them, did point, when it moved them to propheſie and teſtifie ſo long beforehand His ſufferings and humiliation, which were to precede his exaltation and glory. And they received this revelation, that the things of which they propheſied, were not to be fulfilled in their own, but in after-times. The manifeſtation of the Meſſias in the fleſh, they themſelves were not to ſee [Luk. 10.24.], nor his ſufferings, nor his aſcenſion. But theſe things (he tells them) are now reported and clearly manifeſted unto them by the Apoſtles, who were endued with an extraordinary meaſure of the Holy Spirit, ſent down upon them on the day of Pentecoſt, Act. 2. And this way of ſalvation, as 'tis now clearly manifeſted, is a matter ſo raviſhing and wonderful, that the Holy Angels themſelves delight to look(f)Alludi ad Cherubim, qui erant ſuper Propitiatorio. Piſcator ſtatuit. Fuit enim propitiatorium typus Chriſti. Rom 3.25. into it. And if ſo, ſurely Believers ought highly to prize this Goſpel-revelation, and ſtedfaſtly to adhere to it, whatever they may ſuffer for ſo doing. From Ver. 1, to 13.
2. He comes now to give them ſeveral exhortations to the practice of ſuch duties of holineſs as their excellent eſtate did oblige them unto. And,
1. He exhorts them to vigilancy, to gird up the loins of their mind (as ſervants that wait for their Lord), to be ſober and watchful, and to hope ſtedfaſtly and perſeveringly for that grace *Per gratiam quae defertur, ſalutem intelligit, quae ratione complementi nobis obtinget ultimo die, quo Chriſtus ſecundò patefiet. Gomar.and ſalvation, for that perfection in holineſs and glory, which God of his free grace will give them at the appearing of his Son Jeſus Chriſt to judg the world. Ver. 13.
2. From their right of adoption, he exhorts them to be obedient to their heavenly Father, not faſhioning themſelves according to the inſtigation of their former luſts (which ruled in them in their ignorance), but to endeavour to anſwer their holy vocation: For there ſhould be a conformity between the holy Lord, and all his Children(g)See Lev. 11.44. and ch. 19.2. and ch. 20.7.. Ver. 14, 15, 16.
3. He tells them, the Father (whom they call upon, and who will judg every man impartially according to his work) ſtrictly requires holineſs from all thoſe that draw nigh to him, and call him Father. Therefore they ought to paſs the time of their ſ…journing here in this world, in the fear of God, walking awfully as in his ſight. Ver. 17.
4. He preſſes them to the ſtudy of holineſs, by a motive taken from their Redemption. He tells them, they cannot be inſenſible that they were redeemed from their vain converſation, and former ſinful courſe of life (to which they had been captivated by the example of their fathers, and by tradition), not with ſilver and gold (which yet will ranſ…m a King), but by the precious blood of Chriſt (whom the Paſ…hal-Lamb typified), and who was from eternity fore-ordained unto the Office of the Mediator, though he was not manifeſted in the fl…ſh till th ſe laſt days, and that with a ſpecial reſpect to the good and benefit of thoſe loſt ſheep of the houſe of Iſrael who truſt in God and firmly expect his pardoning mercy in and through his Son's Mediation: Ʋnto which they are the more encouraged ſeeing the Father is ſo fully ſatisfied with the ranſom paid by his Son, that he hath raiſed him from the dead▪ and gloriouſly exalted him to his right hand in Heaven; upon which account their faith may now ſafely and comfortably reſt on God(h)Fides in Deum Patrem non excludit fidem in Chriſtum & Spiritum ſanctum, ſed includit; quia, unus ſunt Deus. Gomar., as a reconciled Father to all that truly believe in him in and through his Son Jeſus Chriſt. From Ver. 18, to 22.
5. He comes now to exhort them to brotherly love: That ſeeing by the power of Chriſt's Spirit enabling them to obey the Goſpel, they had got their inward corruptions of pride and ſelf-love, ſo far purged out, as to attain unto ſ…me degrees of ſincere affection to the people of God; therefore they ſh…uld labour to grow in that grace, and to have ſuch a love to them, as is not only fervent, but floweth from a ſincere deſire of their good, and doth prove it ſ…lf to be ſuch, by real effects. Ver. 22.
6. Seeing they were regenerate, and born again, as he charitably judged; and had a new life and nature wrought in them, not by ſo fading a cauſe or principle as that which is the inſtrument of producing their natural ſubſtance; but by the word of God, which (in its effects upon the regenerate) liveth and abideth for ever: therefore the excellency of their new nature, and permanency of their ſpiritual eſtate, ſhould move them to walk ſuitably to it; and particularly, to live in love with the reſt of the people of God, who are children alſo of their heavenly Father. Ver. 23.
Laſtly, He ſets before them the excellency of their ſpiritual eſtate, by comparing the ſame with the beſt eſtate of men naturally conſidered, with all their ornaments of Wit, Wealth, and Honour, wherein they uſe to glory, which are all (to allude to that of the Prophet Eſay, ch. 40. v. 6.) like to the withering graſs or fading flowers; but the word of the Lord (which by the Goſpel is preached to them), as to its truth, and as to its effects upon the regenerate, abides for ever; and conſequently ſo doth their eſtate who are begotten again by it. Ver. 24, 25.
Chap. 2 Se…ing therefore they were born again, they ſhould lay aſide all malice, and guile, and hypocriſie, and envy, and detraction, which are ſo contrary to brotherly love (before preſt as an evidence of their regeneration), and as new-born babes, with great deſire and appetite ſhould receive the ſound doctrine of the Goſpel, that ſpiritual, rational (a)foreign, h. e foreign, q. d. Non corporis ſed animae lac., ſincere, pure milk (free from all error; which can deceive no man, but is moſt convenient for the feeding of the ſoul), that they may make progreſs and growth in piety, and advance to …a higher pitch of Chriſtianity thereby. And this, he is confident, they will do, if they have taſted, and real…y perceived and felt in their minds, by the preaching of the Goſpel, the tender love of Chriſt to poor ſinners. To whom, ſays he, coming by faith (b)Joh. 6.35., as to a living-ſtone (that is, a lively and firm, not a dead foundation; having life in himſelf eſſentially(c)Joh. 5.26., and communicating life ſpiritual and eternal to every ſoul that effectually cloſes with Him; choſen of God, and in his eyes precious and honourable, though diſallowed and rejected of the carnal Jews and their Rulers), be ye (d)foreign verbum hoc tam Imperativi quam Indicativi modi eſſe poteſt. Calv.as lively ſtones, built up a ſpiritual Houſe or Church; and an holy Prieſthood, to offer up (not typical or expiatory, but) gratulatory ſacrifices, viz. Prayers and Praiſes unto God, which are ſacrifices very acceptable to him, through the interceſſion of his Son. Wherefore the Scripture ſaith*Ver. 6. foreign pro foreign. Piſc., Iſa. 28.16. (taking the words not in the literal, but the ſublime (e)Senſus foreign apud Prophetam eſt: Si qui ſalvi eſſe vellent ex decem Tribubus, illis confugiendum Hieroſolymam, velut ad arcem; ſublimior verò ſenſus in Christo, ad quem confugere debent omnes qui in aeternum ſervari cupiunt. Grot. Vix alius eſt V. T. locus, toties in N. T. citatus, & Chriſto adaptatus. Vide Mar. 12.10. Act. 4.11. Rom. 9.32. Eph. 2.20. 1 Pet. 2.4, 6.ſenſe) Chriſt is laid in the Church as the foundation, or chief corner-ſtone thereof (which ſupports and holds the Edifice together), being choſen of God, and very precious in his ſight, and was firſt to be manifeſted in Sion (f)In Sione lapis ille poſitus eſt ubi inchoari oportuit ſpirituale Dei templum, quemadmodum & Eſaias ait Eſai. 2. v. 3., or the Church of the Jews [that from Sion might go forth the Law, and the word of the Lord from Jeruſalem, Eſa. 2.3. Mic. 4.2.], from whom the news of him was to go forth to the reſt of the world. And they might aſſure themſelves, that he that truly believes in Him, ſhall not be aſhamed, or confounded, or deceived in his expectation. To them therefore that believe in Him, he ſhews Chriſt is very precious (g)foreign pro foreign, abſtractum pro concreto., or an honour, and they have a very high eſteem of him. But as for others who ſlight and neglect him, they ſhould conſider, that that ſtone whom the Rulers (h)Sacerdotes, Scribae, & Phariſaei, appellantur aedificantes; quia eorum erat, populum in fide & moribus aedificare.of his time ſ…t at nought, is now highly exalted by the Father (according to the Pſalmiſt's words, Pſal. 118.22.), to be the glorious Head (i)Caput ponitur pro ſummitate alicujus rei conſpicuâ, & pro eo quod in re qua que praecipuum eſt.of the Church; but he will prove a ſtone at which thoſe perſons will ſtumble*Qui impingunt in ſermonem rebelles ad quod & poſiti ſunt] Horum verborum prius deſignat proprie poenam, posterius culpam. Pro nomen autem ad quod refertur ad prius, non ad posterius. Improbos enim deſtinavit Deus ad poenam, non ad culpam. Capel. In hoc increduli à Deo deſtinati ſunt ut graviſſime impingant, h. e. Duriſſimas ferant incredulitatis ſuae poenas. Grot. Sicut qui in lapidem impingit laeditur, & dolorem ſentit; ſic qui ad Chriſtum lapidem ſalutis, incredulitate impingit, laeditur inſignitèr, & dolores aeternos incurrit. Et notetur benè quod verſu 7 praecedenti, foreign ut antecedens à foreign ut conſequente, ſejungatur. Ad hoc igitur judicium, & poenas, propriâ contumaciâ promeritas, increduli ſunt poſiti a Deo, juſtiſſimo omnis foreign vindice, & judice, non antecedentis ſed conſequentis, & judiciariae voluntatis reſpectu. Glaſs. to their hurt; and a Rock, againſt whi…h they will ſplit to their utter confuſion; whoſe blind and carnal hearts do ſtill find out ſomething in the Goſpel whence they take occaſion to quarrel at this Saviour, and ſo they will bring ruin upon themſelves, as a mad man does that daſhes himſelf againſt a ſtone in his way; God having in his juſt Decree appointed, That deſtruction and eternal perdition ſhould be the puniſhment of ſuch obſtinate and diſobedient perſons. But though this be the woful ſtate of thoſe that ſlight Chriſt; yet he ſhews, true believers are highly bleſſed: for to them thoſe honourable titles belong, and may juſtly be given, which the Lord vouchſafed of old unto the viſible Church of the Jews, Exod. 9.6. and Deut. 7.6, 7. viz. they are, 1. A choſen generation, by effectual vocation ſeparated from the world for his ſervice. 2. A Royal. (k)Reges appellantur, 1. Quia vitioſis imperant affectibus, nec peccatis permittunt dominium. 2. Sunt membra Chriſti Regis, proinde in capite ſuo meritò Reges conſentur. 3. Quià unguntur ut Reges oleo, non quidem externo, ſed Spiritu Sancto, qui eſt oleum laetitiae. Pſal. 45.7. Fridlib.Prieſthood; being Kings and Prieſts unto God, Rev. 1.6, and having a new nature in ſome meaſure reſembling the Divine Nature, 2 Pet. 1.4; being co-heirs with Chriſt, Rom. 8.17; of a Kingdom that canvot be moved. Heb. 12.28; and being Prieſts to offer up ſpiritual ſacrifices acceptable to God through Jeſus Chriſt. 3. A holy Nation, for they were all foederally holy: but the true b…lievers among them were endued with true ſanctification. 4. A peculiar people; that is, a people that Chriſt had purchaſ…d to himſ lf by his own blood; and all for this end, that th…y might publiſh the Wiſd…m, Power, Juſtice, Grace, and Mercy of Him, who called them out of darkneſs to light; and out of a ſtate of ſin, ignorance, and wrath, to a ſtate of holin…ſs, and the true knowledg of God, and of favour and reconciliation with him. So that he might ſay, that Hoſ…a's prophecy, chap. 2.28 (k)This place Peter applies to the ſcatter'd Jews, who were converted unto Ch iſt: And Rom. 9.25, Paul applies to the converted Gentiles, who are now both one in Chriſt, Eph. 2.…3.con…erning the reſtoring the Jewiſh Nation to the favour of God again, after their rejection for a time, had now a begun-accompliſhment in them. From Ver. 1, to 11.
He further exhorts them, that remembring they were but pilgrims and ſtrangers here in this world, they ſhould abſtain from fulfil ing thoſe fl…ſhly luſts which warr againſt▪ and are directly oppoſ…te to the good of their ſ…uls, Rom. 7.23. And that their converſation ſh…uld be ſo holy and hon…ſt among the Gentiles (among whom they lived) that whereas they were r…ady to reproach them as evil-doers, they might by their good works whi h they ſhall behold, be brought to change their minds concerning them▪ and ſo their good converſation might be a preparative to their converſion, and occaſion them to praiſe and glorifie God for it, when it ſhall pleaſe him to viſit them by his Grace, and to draw them by his Goſpel to beli…ve in his Son [Luc. 19.44.] Ver. 11, 12.
1. He comes now to ſhew them how they ſhould carry themſ lves with reſpect and ſubmiſſion to any form of lawful Government eſtabliſhed in the ſeveral Countreys where they were ſcattered whether the ſ…me were ex…ſ d by a King, or other Governours; which ſeveral forms of Civil Government, he calleth an human Ordinance. For though all Power in general is the Ordinance of God; yet the particular form of Government is not determined by him, but left to the choice of human prudence directed by the general rules of the word. And he tells them, they muſt ſubmit to the Magiſtracy th y are under, for the Lord's ſake; that is that they may bring honour to God thereby▪ who hath enjoined them that ſubjection. 2. Becauſe thoſe M…giſtrates are appointed by God, and ſent by him, that th…y may puniſh and ſuppr…ſs evil doers, and commend, praiſe, and encourage thoſe that do well. Rom. 13.3, 4, 5. For this, he tells them is the will of God, that by well-doing they ſhould confute the calumnies of unreaſonable men, who out of ignorance reproach Chriſtianity. But it may be ſome might obj…ct, Are not Chriſtians free? He anſwers, th…y are; y…t ſo, as they are obliged to carry themſelves as thoſe that are made free by Chriſt from the dominion of ſin, but not from a due ſubjection to lawful Magiſtrates; and therefore muſt not uſe their Chriſtian liberty as a cloak or covering to any wickedn…ſs or maliciouſneſs whatſoever; but as the true ſervants of God, muſt make conſcience of all duties required of them, both towards God and man. And that they may perform this▪ he enjoins them to deſpiſe no man, but to give that reſpect to all men which is due to them, according to the ſtation wherein God hath ſet them; That they bear an eſpecial love to thoſe who are of the houſhold of faith; and, That they fear God, and honour the King. From Ver. 13, to 18.
In the n…xt place he exhorts ſervants to give ſubjection and obedience to their own Maſters, fearing to give them any juſt occaſion of offence; and that they carry themſelves ſo, not only to thoſe who are good and gentle, but to thoſe alſo who are auſtere and moroſe. For this is acceptable to God, if any man. upon account that he may pleaſe him, patiently ſuffers wrongs and injuries. But what great matter is it, ſays he, if men endure ſubmiſſively thoſe puniſhments which their own faults have juſtly brought upon them? But when they have done no ill, and are then abuſed and contumeliouſly uſed, if this be born patiently and humbly, this is that Chriſtian vertue of meekneſs which God will certainly reward: and this, he tells them, is that which all Chriſtians are called unto, and whereof Chriſt himſelf hath given us an eminent example to be imitated by us; who though he was perfectly innocent, yet he met with many bitter contumelies from men; but being reviled, he reviled not again; and when th…y put him to death, he neither threaten'd nor menac'd; but, praying for his perſecutors, committed himſelf and his cauſe to God, who judgeth righteouſly. And many excellent benefits accrue to us by his ſufferings. For, 1. He bare the puniſhment of our ſins in his human nature on the Croſs, and ſo made expiation …f them. 2. By his death he purchaſed vertue for the ſl…ying of ſin in us, and for the quickning of us to the duties of holineſs; thae we being dead unto ſin, might live unto righteouſneſs. And therefore Chriſtian-ſervants ſhould conſider not ſo much what they ſuffer for Chriſt, as the benefits they receive by him. For though they may receive ſtripes and wounds unjuſtly from their Maſters in their bodies; yet let them remember what healing(l)Sanati estis] h. e. Remiſſis peccatis, Deo reconciliati. Gom. they have for their ſouls by the wounds*Alludit ad vibîces & livores ſervorum. Fridlib. and ſtripes of Chriſt. Laſtly, He remembers them of the woful eſtate they were in b…fore their converſion; wandring like ſtraying ſheep, in ignorance and ſinful ways; but now by the powerful grace of Chriſt they were brought home to Him the good Shepherd, and to his Fold; who will take care for the ſalvation of their ſouls, though their bodies and outward man may oftentimes here meet with hard uſage from their unjuſt Maſters. From Ver. 18, to the end.
He now gives Precepts to Wives, directing them how they ſhould carry Chap. 3 themſelves towards their Husbands, if it ſhould ſo happen that they ſhould be unbelievers. He enjoins thew to carry themſelves with ſo winning a kindneſs and humility towards them, that if they be not converted to Chriſtianity by the Goſpel preached to them, they may by the ſweet, obliging, and dutiful behaviour of their Wives (which they ſee the Chriſtian Religion inſtructs them in) be without any further preaching wrought on, and converted to the faith; eſpecially they ſeeing nothing but chaſtity and holineſs, joined with the fear of God, and reverence towards themſelves, ſhining in the converſation of their Wives. And for their Attire, he enjoyns they ſhould not be too curious in adorning their outward perſons with plaited hair, gold chains, or gay clothes; but ſhould eſpecially take care of their hearts and ſpirits, that thoſe be adorned with the graces of meekneſs and quietneſs (which ornaments will not wax old as the others do), and are in the ſight of God himſ…lf, of high value and eſteem. For after this manner, he tells them, viz. with outward modeſt attire, and inward meekneſs, the holy women of ancient times (that were eminent for their piety and faith in God), did ſet out themſelves, living in obedience to their own Husbands. He inſtances in Sarah, who eminently teſtified her obedience to Abraham her Husband, calling him by a title of honour, not of equality. To whom, he tells them, they will ſhew themſelves to be like, as Children to a Mother, if they labour to diſcharge a good conſcience in all the duties required of them; and if they be not by any fear, or terror, or oppoſition of their unbelieving Husbands, or any others, driven out of the way of their duty. From Ver. 1, to 7.
In the next place, he exhorts believing Husbands to dwell with their believing Wives as men of knowledg (and as ſuch as are well acquainted with their duty), carrying themſelves wiſely and diſcreetly towards them, giving them meet and due reſpect; taking care of them, and bearing with them in their weakneſſes(a)Vas ſeu organon infirmius vocat mulierem, quia tametſi uxor eſt naturâ viro infirmior; tamen inſigne ejus organum eſt ad uſus longè praeſtantiſſimos conditum. Igitur non id circo negligenda eſt, quoniam ſit imbecillis, ſed è contrario tanto magis ſolicitè habenda. Glaſs., and behaving themſelves with tenderneſs towards them, as being fellow-heirs of eternal life (which is freely given of grace to all true believers, whether male or female); that ſo, through brawling and ſtrife, their prayers and other religious exerciſes be not hindred. Ver. 7.
He comes now to exhort all Chriſtians in general, to concord and unity of judgment and affection among themſelves, to ſympathy and a fellow-feeling of one anothers afflictions, to brotherly love, to mercifulneſs, to affability, to courteſie, to patience, not rendring evil for evil, or railing for railing, unto them that injure them; but contrariwiſe, bleſſing and praying for them, and wiſhing all good unto them. And he urges his exhortation with theſe reaſons: 1. Becauſe Chriſtians are called to the practiſe of theſe Vertues, eſpecially Patience; that they may, by the exerciſe of them, attain the glorious inheritance of everlaſting bliſs and happineſs. 2. Becauſe to be patient, and peaceable, and watchful over their tongues, is the beſt way to make their lives comf…rtable. 3. 'Tis the beſt way to have the watchful Providence of God over them for good, and to have their prayers heard; whereas the face of God is againſt them that do evil, and he ſets himſelf as an enemy againſt them, according to Pſal. 34.12, 13, 14, 15. 4. 'Tis the probableſt way to ſcape trouble and harm from evil men, to ſhew themſelves conſtant purſuers of that which is good. But if (as ſometimes it will fall out) they do ſuffer for righteouſneſs ſake, they ſhould count this no other than a bleſſing; and therefore whatſoever danger they are threatned with by the power of their perſecutors, they ſhould not be afraid or diſturbed at it, but ſhould ſanctifie the Lord in that diſpenſation towards them [Iſa. 8.12, 13.], and ſhould furniſh themſelves with ſuch a clear knowledg of the truth of the Goſpel, that when they are asked, they may be able to ſhew the grounds and reaſons of the faith they profeſs, and conſequently of the hope of eternal life wrought in them thereby; and that with meekneſs of ſpirit, and a holy fear of miſcarrying in giving their teſtimony. Laſtly, They ſhould labour to get their Conſciences cleared from all guilt, by faith in the blood of Chriſt, and ſo guided by the light of his word, that they that accuſe them as Malefactors, may be convinc'd that their lives are very honeſt and inoffenſive, being ordered according to Chriſt's doctrine and command. But if it pleaſe God to permit them to ſuffer for well-doing, they ſhould remember, there is no matter of ſorrow in that; but if a man, to avoid ſuffering, fall into ſin, and then ſuffer for it, they ſhould conſider, that that will be a ſad thing indeed, without any allay or matter of comfort to him. And ſeeing the innocent Son of God, who was perfectly righteous, dyed for our ſins (who are unrighteous) that he might reconcile(b)foreign, hic, eſt idem quod foreign, Rom 5.10. us (who were enemies) unto God, being put to death in his humanity (c)Caro deſignat humanam Chriſti naturam; Spiritus, divinam, ut Rom. 1.3, 4. & 9.5., but raiſed up again by the power of his Spirit, or Godhead; it doth therefore well become his followers (for the purchaſing of whoſe redemption he dyed) to undergo thoſe ſufferings chearfully for his ſake, which they meet with in following their duty to him. And ſince there are many ſouls of men and women to whom Chriſt did once, by his Spirit, in the Miniſtry of Noah, and other of his ſervants, make known the way to life and ſalvation*Gen. 6 3., who are now impriſoned(d)foreign] lis qui nunc in carcere inferorum ſunt, tunc autem vivebant. Scaliger. Petrus oſtendit Chriſtum Spiritu. h. e. Divinâ ſuâ naturâ hominibus primi mundi praedicâſſe per os Noachi reſipiſcentiam, & ad eandem lenitate ſua, & arcae conſtructione invitâſſe. Quî tamen exceptis paucis, immorigeri per manſerunt: Unde corporibus ſubmerſi, ſpiritibus verò, h. e. animabus in infernum detruſi, nunc in eo carcere, juſto judicio aſſervantur. Gom. in Hell for evermore, becauſe of their ſlighting ſo much patience as the Lord did exerciſe towards them, eſpecially during the time of Noah's preparing the Ark, wherein a few only eſcaped deſtruction (the water bearing up the Ark); therefore it doth concern thoſe who have the Goſpel more clearly preached to them, to give obedience thereunto, whatever they may ſuffer for it. And ſince Believers have a ſpiritual priviledg anſwering to the Ark, ſealing their ſafety from the deluge of God's wrath, namely, their Baptiſm (by which we mean not the external part of it alone, which can only remove the filth of the body; but the internal, viz. the application of Chriſt's blood to the conſcience, which thereupon comfortably anſwers and witneſſ…s for them before God, and anſwers all challenges to the contrary upon this ground, that our Surety is abſolved from our debt which he took on himſelf, whereof his Reſurrection is an evidence); therefore they have no reaſon to f…int in doing their duty, or to fear in the midſt of their ſufferings. And laſtly, Since their Mediator and Head is gone in their nature and name to poſſeſs Heaven, ſince he is in higheſt dignity and power with God the Father, ſince he hath all the Heavenly Hoſt of Angels at his command, therefore none of his followers need fear ſuffering in following their duty to him. From Ver. 8, to the end.
He n…w returns to his former argument,Chap. 4; to preſs them to the ſtudy of holineſs. He tells them, that foraſmuch as Chriſt hath ſuffered for the expiation of our ſins in his human nature, they ought therefore to arm themſelves with the ſame mind, and t… be ready t… imitate him in the mortifying of the fleſh. For he that hath mortified(a)Uſurpatur hic potius vox foreign, quàm foreign quae extat Rom. 6. v. 2. quia Apoſtolus nos vult ad Chriſtum Archetypum revocare, ac docere quod per mortificationem carnis paſſioni Chriſti conformes reddamur. In voce foreign eſt foreign. Ea enim in priori membro accipiebatur ſubstantialiter pro naturâ humanâ Chriſti, peccati labis experte. Hic verò accidentaliter pro carnali concupiſcentià & vitioſitate naturae ex Adamo derivatâ. Fridlib. his corrupt nature (in imitation of Chriſt's dying for our ſins, and by grace received from him), that perſon hath ceaſed from living unto ſin, or ſerving ſin any longer, Rom. 6.7. And ſurely he doth arm himſelf with this conſideration, That he ought not to give any of the remaining part of his time (that he is to live in this mortal life) to the obedience of thoſe luſts, or to comply with thoſe ſinful appetites that ordinarily are ſtirring in men, but muſt endeavour in all things to live according to the will of God. And he tells them, they(b)Legendum hic videtur foreign. Cui lectioni favet collatio verſiculi ſequentis. Piſc. had ſpent too much of their time pa…t in the days of their ignorance and unregenera…y, in the ſ…rvice of their luſts, wallowing in all ſorts of vilen ſs againſt both Tables of the Law, after the manner, and according to the luſts of the Heathens among whom they were ſcattered; and 'twas now more than time(c)Sufficere vobis debet praeteritum tempus quo vos quauquam Judaei vixiſtis Gentium mòre corrupti à pravis doctoribus. Eſt idololatriae quaedam ſpecies adeſſe Sodalitiorum foreign, de quibus proſecta falſis Diis dantur. Et in hac maximè re credibile eſt Judaeos illos antequam Chriſtianì eſſent, accommodaſſe ſe Gentium moribus. Grot. to break off that courſe, and to conſecrate the remainder of their days to the practiſe of holineſs. And th…ugh th…ſe Heathen unbelievers may think ſtrange, and be offended at their abſtaining from their form…r vices, and that they run not headlong with them into all diſſoluteneſs and debauchery, and may reproach them and their Religion upon that account; yet they ought not to be thereby moved; for thoſe prophane perſons ſhall be brought (will they, nill they) to give an account to Chriſt of theſe their reproaches, who ſhall judg(d)V. 5. Qui paratus est judicare] poteſt reddi qui judicaturus est foreign. Druſius. the quick and dead. For, for this cauſe was the Goſpel preached (viz. by Noah, 2 Pet. 2.5.) to the men of the old world, who are now dead, that thoſe among them might be(e)V. 6. Ad hoc enim & mortuis Evangelizatum est, ut damnarentur ſecundum homines in carne vivant autem ſecundum Deum inſpiritu, i. e. foreign, quae vox praeceſſit verſu tertio, & hoc loco reſumenda, ut damnarentur qui incedunt ſecundum homines in carne; viverent vero qui incedunt ſecundum Deum in ſpiritu. Ne que aliter video quomodo potuit expediri ſenſus. Knatchul. judged and condemned by Chriſt; who notwithſtanding the light thereof, walked according to men in the fleſh, being led away by their own carnal luſts; and that thoſe of them might live, and be eternally happy, who walked according to God in the ſpirit, that is, according to the will of God, being led and guided by his holy Spirit. Therefore Chriſt will judg not only theſe who ſhall be found alive at his coming, but the dead alſo. From Ver. 1, to 7.
Another argument whereby he preſſes the ſtudy of holineſs, is, becauſe the end of all things was at hand; that is, the end of the Jewiſh State and Polity. For that great fatal deſtruction threatned to the obdurate Jews, and often mentioned by Chriſt and his Apoſtles, drew nigh; ſee Mat. 24. Jam. 5.3, 9. Therefore he exhorts them, 1. To be ſober, and moderate, and to be much in prayer with God; and to add to their prayers watchfulneſs, that that day do not ſurprize them unawares. 2. He preſſeth them to exerciſe a fervent love and charity one towards another, as the ſum and chief of all the duties we owe to our Neighbour: For Love or Charity, he tells them, will cover a multitude of ſins and failings among Chriſtians [Prov. 10.12.], and will hide them from the knowledg of the prophane. 3. They ſhould be cheerfully hoſpitable to their poor brethren, without grudging or murmuring at the charge. 4. They ſhould endeavour rightly to employ their ſpiritual gifts for the good of others, which they had received according to their reſpective places in the Church, as counting themſelves ſtewards of thoſe various gifts beſtowed on them through the free grace and favour of God. He inſtances in two, 1. Preaching of the word; ſhewing, that he that teacheth and inſtructeth the people, ought to do it with that uprightneſs and reverence, as becomes one that is a ſteward or diſpenſer of the Oracles of God. 2. Miniſtration to the poor; which office the Deacons were faithfully to diſcharge; and private Chriſtians were alſo to exerciſe their liberality according to the ability God had given them; that in the right uſe of all theſe gifts, God might receive glory (both by the Steward and diſpenſer of them, and by thoſe alſo who are profited by them) through Jeſus Chriſt, in whoſe ſtrength only theſe gifts are rightly employed [Joh. 15.5.], and through whoſe merits and mediation, the intention to glorifie God by them is accepted [Heb. 13.5.]; to whom, as to God bleſſed for ever, all honour and dominion ought for ever to be aſcribed. From Ver. 7, to 12.
Moreover, he exhorts them not to be troubled or amazed at the ſharpeſt perſecutions or hotteſt trials they ſhould meet with for the ſake of Chriſt. For conſidering that in that furnace their graces will be tried, and their corruptions purged away, they ſhould count it matter of joy to them, becauſe hereby they are made partakers of the afflictions appointed for the members of Chriſt, and are made like unto him in ſuffering, and ſhall ſhare with him in his glory, and have matter of incomparable exultation and joy at his ſecond coming. In the mean time, if they be reproached for the Name of Chriſt, and for their Chriſtian profeſſion, they ſhould eſteem it the happieſt thing that could befall them. For the glorious Spirit of God delighteth with his comfortable and ſupporting-operations, to reſide in the hearts of ſuch as ſuffer for righteouſneſs ſake; which bleſſed Spirit, though he be blaſphemed by perſecutors, yet he is glorified by thoſe who boldly confeſs the truth, which he teacheth and imparts unto them. But he adviſes them by all means to be careful, that not any of them ſuffer as an evil-doer in any kind; but if he ſuffer for Chriſt's ſake, or becauſe he is a Chriſtian, he ſhews that he ought to rejoyce in it, and to glorifie God, who hath made him willing, and hath enabled him to ſuffer in ſo good a cauſe, and hath thereby honoured him with a certain degree of Martyrdom. He tells them, the time is at hand when the Chriſtians muſt expect great ſufferings. Judgment will begin at the Houſe and Family of God, for the correction and trial of his own children. And if God thus begin with his own children, who embrace the Goſpel of his Son, what a dreadful end(e)De Judaeis agit & ejus gentis excidium praedicit: foreign pari ſenſu habes Mat. 24.14. Reſpicitur Danielis locus 9.27. ubi eſt foreign. Grot. will he make with thoſe that wilfully reject and deſpiſe it? And if the righteous in this life do ſmart for their ſins, and meet with ſo many afflictions, that they cannot but with great difficulty (conſidering their own weakneſs) enter into the Kingdom of God. Surely the wicked, who give up themſelves to work iniquity with greedineſs, ſhall be wonderfully puniſhed, ſometimes here in this life, but moſt certainly hereafter: neither ſhall they find any place to ſhelter themſelves from the everlaſting wrath of God. Therefore there is no reaſon why the godly, to ſhun ſufferings from them, ſhould join with them in their evil ways, ſeeing their end will be ſo terrible. From all which he inferrs, that thoſe who ſuffer according to the will of God, ſhould hold on in their duty, and commit the keeping of themſelves to him, exerciſing faith on his Omnipotence, who created the World, and ſo is able to preſerve them from the fury and rage of men, if he pleaſe; and on his Faithfulneſs, who will certainly perform all his promiſes to every faithful ſervant of his, and therefore will certainly preſerve them, if it be beſt for them; and if he do not, he will make their very ſufferings tend to the enhaunſement and encreaſe of their glory. From Ver. 12, to the end.
He now comes to exhort the Presbyters, the Paſtors, and Spiritual Guides Chap. 5 of the Church, to diſcharge their duty faithfully in feeding the flock of God which was among them. And that he may preſs this exhortation the more effectually upon them, he tells them, he himſelf was an Elder (a)Peter therefore doth not exalt himſelf above all, and as the Head of all Teachers., and one that had been a witneſs of the ſufferings*Vidit eum Petrus vinctum; deinde, quod hiſtoria non docet, ſed credibile eſt audiens crucifixum iri, ejus quo que rei ſpectator eſſe voluit, ſed eminus & in turba. Grot, of Chriſt [Mat. 26.37. Mat. 27.29. Act. 3.15.], and hoped to be a partaker(b)foreign ſupple futurus. Grot. of that glory which ſhould hereafter be revealed and communicated to all true and ſincere Paſtors at Chriſt's ſecond coming. He preſſes them therefore to feed the Lord's people with his truth, and to rule them according to his diſcipline (both which may be comprehended in the word foreign), and that they diligently attend the overſight of their flocks; not doing it by conſtraint, like Mercenaries; nor meerly for filthy lucre's ſake; but with a free and ready mind, deſigning faithfully to ſerve their Lord and Maſter, and to profit his people thereby; and further, that they ſhould not impiouſly lord it over the Church (which is God's heritage and peculiar lot, choſen out of the common multitude for his own propriety), buc be enſamples to the flock in all holy walking; that when the chief Shepherd ſhall appear, they may receive an eminent degree of bliſs, a never-fading Crown of Glory. From Ver. 1, to 5.
He then points out the duties of the flock, whom he calls the younger, either becauſe they were generally younger in years than their ſpiritual guides, or becauſe they ought to ſhew that reverence and obedience to them which is ſuitable in young ones towards their elders. He exhorts thoſe younger ones to ſubmit themſelves to the guidance of their Elders and Teachers, enjoining and commanding them things right and juſt in the name of God. Next, as fellow-members in the Church, he enjoins them mutual ſubjection one to another, in all duties of love, and particularly in receiving private admonitions. And in order hereunto, he adviſes them to adorn themſelves with humility, and a mean and low eſteem of themſelves. For, as Solomon ſaith, Prov. 3.24, *See Luk. 1.51, 52. Mat. 23.12. Luk. 14.11. and 18.14. Jam. 4.6.God oppoſeth himſelf againſt them that are high and haughty, and manifeſteth his grace and favour to them that are humble. He adviſes them therefore to ſubmit themſelves with humility of mind to the guidance of God, and the directions of thoſe he hath ſet over them, remembring his Almighty Power, and how eaſily he can cruſh them, if they be diſobedient; but if they be obedient, they ſhould conſider, that he is able to exalt them, and will certainly do it, either in this life (if he ſee it g …d for them), or at the day of judgment. And if th…y walked in ways of obedidience to him, they need not be diſquieted at any difficulties that they may meet with; but ſhould, with ſerenity of mind, caſt all their cares on him; for they might aſſure themſelves, he hath a peculiar care of them, and of what concerns them, that no hurt ſhall accrue unto them. From Ver. 5, to 8.
He further exhorts them, to be ſober, and vigilant, and ſtedfaſt, in adhering to the truth, and the profeſſion of the faith of Chriſt; and ſo to reſiſt the Devil and his temptations (who is our cruel and reſtleſs Enemy), eſpecially thoſe ſolliciting them to Apoſtacy by reaſon of their ſufferings; remembring, they had all the reſt of the Lord's people in the world for their fellow-ſoldiers in this warfare, who have their ſeveral ſhares of affliction to ſuffer, and their ſeveral meaſures of hardſhip to endure, as well as they. And therefore they ſhould not expect a better condition in the world than the reſt of their brethren. Ver. 8.9.
In concluſion, He ſolemnly prays for theſe ſuffering-Chriſtians▪ that God (who is the Author of all Grace, and is freely ready to communicate the ſame to all humble and penitent ſinners; and who hath call'd them, by the Goſpel, to the poſſeſſion of his everlaſting glory through the merits and mediation of his Son) would pleaſe, after they have ſuffered a little while here in this world, to perfect the work of grace he hath begun in them, to eſtabliſh, and ſtrengthen, and ſettle them in the truth, that their union with Chriſt the Foundation, might be made more firm and ſtrong. To this infinitely gracious God he deſires glory and dominion ſhould be for ever aſcribed. Ver. 10, 11.
He tells them, he had writtten this ſhort Epiſtle to them (by Silvanus, whom he took for a very faithful friend unto them), wherein he had exhorted them to their duty, and had born his teſtimony to the Goſpel; aſſuring them, that that contains the true Doctrine of Salvation, and a true manifeſtation of God's grace to all penitent ſinners who by faith lay hold on Chriſt: Which Doctrine, as they had been taught, they did hitherto profeſs, and ſtand faſt in(c)V. 12. foreign pro foreign.; and they would do well to do ſo to the end. For 'tis a Doctrine that would deceive none that embrace it. He ſends them ſalutations from the Chriſtians at Babylon (d)The Church at Babylon ſeems to be made up of the poſterity of thoſe Jews who ſtayed there after the expiration of the ſeventy years captivity, whom this Apoſtle (being a Miniſter to the Circumciſion) went to viſit, having planted, as it ſeems, a Church there., whom the Lord had choſen out of the world to be a Church to himſelf, and to ſhare with others of his people in ſpiritual and eternal mercies. He ſalutes them alſo from Mark, whom (being inſtructed by him in the Goſpel) he calls his Son. Laſtly, He exhorts them to expreſs their hearty affection one to another by the kiſs of Charity (which was the ordinary ſign thereof in thoſe times and thoſe Countreys), and ſo wiſhing peace and all manner of proſperity to all among them that were converted to Chriſt, and profeſſed faith in him, he ſhuts up his Epiſtle. From Ver. 12, to the end.