An Exposition of Pauls Epistles, Letter 17
The first Epistle general of PETER, Analytically expounded.
THE CONTENTS.
THe scope of the Epistle is to confirm (in the faith of Christ) the Hebrews dispersed amongst the Gentiles, and converted to the Faith, and to stir them up to perseverance and progress in faith and holiness of life, according to the vocation of every one, as it appears from the end and intention of the Epistle. Chap. 5. ver. 12. For which end thanks being given to God for their conversion, he exhorts them in general, to an holy conversation, and to exercise mutual charity, in the first Chapter, and in the former part of the second. Furthermore, he descends in particular to duties of subjects towards Magistrates, servants towards Masters: to mutual duties of husbands and wives, and brethren in Christ, as well amongst themselves, as towards their persecutors, in the remaining part of the second Chapter, and in the third and fourth Chapter. He prosecutes the same doctrine in the fifth Chapter, by instructing Elders in the Church, and younger men, and men of what rank soever, in their duties.
CHAP. I.
THere are two parts of the Chapter, besides the inscription of the Epistle. In the first, by way of thanksgiving for their conversion to the faith, he commends the truth of the Doctrine of the Gospel, or the grace and the excellency of the condition, whereunto by faith they were arrived, that so he might confirm them in the faith, to Ver. 13. In the second, from the mentioning of spiritual benefits bestowed upon the believing Hebrews, he draws an Exhortation to the study of piety in general, and brotherly love in particular.
Vers. 1. Peter an Apostle of Iesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2. Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Iesus Christ: Grace unto you, and peace be multiplied.
In the first place, Peter, the Penman of the Epistle, in the inscription is described from the Office of his Apostleship, that he might give authority to this Epistle; Moreover, the Hebrews to whom he writ, are described, first, from their outward low condition, that they were strangers scattered through the Regions here mentioned, not excluding the rest that lived otherwhere. The second, from the inward, spiritual, and excellent state, viz. that they were elected, foreknown, sanctified, partakers of the obedience and sprinkling of the blood of Iesus Christ: For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus, is to be elected, that we by way of Sanctification might come to a full participation of the fruits of Christs obedience, and sprinkling of his blood, or the imputed righteousness of Christ made obedient to his Father for us, unto the death of the Cross: And so there are set down four causes of the excellent condition of the believing Hebrews, or our spiritual state: (1.) The election of God he Father, comprehending both the eternal election, wherein God from eternity would have them before others separated, for the obtaining salvation in Christ: and that temporal, wherein God by an efficacious calling, actually separated them from others. (2.) The other cause is, the foreknowledge of God, by which he means the act of Divine predilection, or eternal love, whereby he determined in himself, or willed out of his meer love, to do good to all his sheep, and namely, to them. (3.) The Sanctification of the Spirit, by which he means the whole progress of the spiritual change of our state, from the beginning of our conversion, even unto perfect holiness and glory. (4.) The obedience of Christ, and the sprinkling of his blood, whereby is meant both the active and passive righteousness of Christ (as some distinguish) yea, the whole work of redemption, together with his application to their Justification and Reconciliation unto God: which causes of Salvation are illustrated by naming the three Divine Persons, to which distinctly indeed, but without division or separation of persons, those causes in their order are ascribed, whereby we may very easily perceive the distinction, grace, vertue, and the order of their working: For fore-knowledge and election is ascribed to God the Father, as to the Fountain of our felicity: To Christ, Reconciliation, as M… diator meriting and purchasing that felicity; and to the Holy Ghost, as an Executor applying that to us: And so the causes of our Righteousness and Salvation, the original obtaining and application, are wholly placed in the alone good pleasure of one God, electing us out of his meer favour: From whence our efficacious calling flows, and true Sanctification, as a certain fruit of our election: But the onelyonly means whereby the vertue and efficacy of our election to Sanctification and Salvation is derived to us, is, the mediation of Christ, or our reconciliation made in him. In the benediction, or salutatory prayer, he wishes for encrease and multiplication of the effects of Divine favour towards them in all things which may compleat their Sanctification and Salvation.
Vers. 3. Blessed be God, and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Iesus Christ from the dead.
The first part of the Chapter follows; wherein, that he may confirm them in the faith and grace of Christ wherein they stood, he thanks God as the Father of Jesus Christ, for spiritual benefits in Christ bestowed upon them in this state of grace. The reasons of his thanksgiving, and also of the confirmation of their faith are sixteen; all which prove, that they ought to give thanks to God, and be confirmed in faith.
VsUs] Reas. 1. God hath no less regenerated you than the rest of the Saints; yea, no lest than the Apostles themselves: Therefore ye ought to bless God, and to be strengthened in faith.
The Father] Reas. 2. He hath regenerated, as the God and Father of our Lord Jesus Christ; i. e. he hath by Regeneration put you into the society of the Covenant of Christ, and hath received you into the fellowship of Christs Sonship by adoption: Therefore, &c.
Out of his abundant] Reas. 3. He hath out of his abundant mercy regenerated you; i. e. not induced by any deserts, nor hindred by any of your unworthiness or ill deservings, hath given unto you the benefit of Regeneration: Therefore ye ought to bless God, and to be strengthened in faith.
VntoUnto Hope] Reas. 4. God hath regenerated you unto a certain lively hope of eternal life, which shews it self in the works of spiritual life: Therefore, &c.
By] Reas. 5. God hath solidly founded the lively certainty of your hope upon Christs Resurrection from the dead, which is both the cause and pledge of your resurrection from the dead: Therefore ye ought, &c.
Vers. 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.
Reas. 6. God hath regenerated you unto life eternal, which freely he bestowed upon you, by the will and testament of your Father, as an inheritance gotten by none of your merits, and which is not earthly, but heavenly, incorruptible, undefiled, immarcessible, excelling all worldly possessions, & even that condition of life which Adam had in his innocency: as that which is incident to no change, and whereunto nothing is wanting as to its full perfection: Therefore ye ought to bless God, and to be strengthened in faith.
Vers. 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.
Reas. 7. God hath bestowed perseverance upon the regenerate, and hath established the gift, keeping you to salvation, as with an armed Garrison, and supporting your faith, lest ye fail from the way of salvation, and that by his most firm decree, whereby he hath both prepared that salvation for you, and also appointed a certain time for the communicating of it; viz. the day of judgement: Therefore ye ought to bless God, and to be strengthened in faith.
Vers. 6. Wherein ye greatly rejoyce, though now for a season (if need be) ye are in heaviness through manifold temptations:
7. That the tryal of your faith, being much more precious, than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Iesus Christ.
Reas. 8. The condition of the faith and grace of Christ wherein ye stand, is solid matter of your rejoycing and triumph.
Now if] Reas. 9. The grace in which ye stand, administreth to you joy, even when ye are tossed with manifold afflictions and sorrows, it gives you solid arguments of consolation: Such as these four: (1.) The shortness of your afflictions. (2.) Intermission of your afflictions. (3.) And the necessity of them, For ye are now in heaviness for a short time if need be. (4.) Profitableness of afflictions, which is for the tryal and purifying of your faith, that it may be more pure, as gold tryed, unto your praise, honour and glory, wherewith Christ will adorn all you holy ones, that are of an approved faith, at his coming: Therefore ye ought, &c.
Vers. 8. Whom having not seen, ye love: in whom, though now ye see him not, yet believing, yee rejoyce with joy unspeakable, and full of glory.
Reas. 10. The grace wherein ye stand, lifteth up your mindes above sense, to a spiritual contemplation, and most sweet love of Christ: Therefore.
In whom] Reas. 11. Although ye have neither seen Christ at any time, nor now see him, yet the faith wherein you stand, causeth you to rejoyce with joy unspeakable and full of glory, which excells all that our words can utter, or capacity can comprehend; and whereof if ye now glory, ye afterwards shall never be ashamed: Therefore, &c.
Vers. 9. Receiving the end of your faith, even the salvation of your souls.
Reas. 12. Confirming the former: By the faith in which you stand, even in this life ye receive the fruit, reward and end of your faith in this life; viz. the inchoate and begun felicity of your souls in the middest of your bodily afflictions: Therefore ye ought, &c.
Vers. 10. Of which salvation the Prophets have enquired and searched diligently, who prophesied of the grace that should come unto you.
Reas. 13. From the testimony of the Prophets: This grace in which you stand, is the very same salvation whereof all the Prophets in times past have prophesied to come in these our times: Therefore ye ought, &c.
Vers. 11. Searching what, or what manner of time the Spirit of Christ, which was in them, did signifie, when it testified before hand the sufferings of Christ, and the glory that should follow.
He confirms the certainty of this testimony from th…se four: (1.) That the Prophets have not onelyonly foretold concerning this salvation which was to come; but have also diligently enquired into this grace and salvation, and searched after it, that they might foretel it unto us. (2.) That they did not onelyonly enquire, touching the grace of the Gospel that is revealed; but also concerning the point of time wherein it should be revealed. (3.) That they did not depend upon uncertain conjectures in this search, but took counsel of Christs Spirit, the foreknower and foreteller of all things (which was present with them after an extraordinary manner.) (4.) Because the Doctrine of salvation was the same both in our and the Prophets times, and is briefly comprehended in the humiliation and sufferings of Christ, and in his exaltation or glory following in the effects of Christs sufferings: Therefore ye ought upon this account to bless God, and to be strengthened in your holy faith.
Vers. 12. VntoUnto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven, which things the Angels desire to look into.
The same testimony is propounded in the answer of the Spirit, which answer brings in,
Reas. 14. From the prerogative of believers after Christ was offered, above the condition of the Prophets, unto whom it was revealed, That although they should receive the fruit of their faith with us, yet they should not see the fulfilling and end of their prophecies, but we who were born after Christ was offered, by whom the prophecies were for this end uttered, that we comparing the prediction with the accomplishment might be confirmed in faith: Therefore ye ought to bless God, and be strengthened in faith.
By them] Reas. 15. Those things which the Prophets did prophesie by the Spirit of Christ speaking in them, the Apostles have told to you by the Holy Ghost sent from heaven: Therefore ye may be certain, that this is the true grace wherein you stand, and therefore ye ought to bless God, &c.
Angels] Reas. 16. So great is the excellency of faith and grace in which ye stand, that the heavenly Angels themselves desire to look into it; partly, that they may further enquire into it, partly that having looked into it, they may more delight themselves in admiring the glory of God in the grace bestowed upon the faithful: Therefore ye ought to be confirmed in faith, and to bless God. But here he alludes to the type of the two Cherubims, who standing upon the Ark of the Covenant, did turn their faces towards the cover thereof, as if they desired to look into it: whereby, besides other things, were signified, that the mysterie of the Incarnation of the Son of God, and Mans Redemption, was worthy the contemplation of the very Angels themselves, and their greatest admiration.
The second part of the Chapter.
Vers. 13. Wherefore gird up the loyns of your minde, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Iesus Christ:
The other part of the Chapter follows, wherein from the mention of spiritual benefits, and demonstration of the truth of grace wherein they stood, he deduces an Exhortation to the study of piety, and to go forward in the grace of God. There are three branches of the Exhortation: (1.) That as they who are either taking a journey, or go about some work, that they may be the more ready therein, they gird up their loyns, so let them gird up the loyns of their minde; i. e. refrain, and restrain their mindes from all lust, whereby they may be hindred from a ready and free serving God. (2.) That they be sober, not onelyonly avoiding intemperance of meat and drink; but also all immoderate use of delightful things. (3.) That they firmly and constantly hope and expect that grace, which is now revealed, and shall be further fully revealed at the coming of Christ. In which Exhortation is comprehended the whole course of faith and holiness. There are thirteen Arguments of the Exhortation, all which prove that we ought to go forward in holiness, and faith of the Doctrine of grac… ▪
Wherefore] Argum. 1. From the connexion of the Exhortation with the preceding doctrine, expressed in the word wherefore, the first Argument is drawn, Ye ought to be excited and stirred up to all endeavour after piety, upon the consideration of the grace in which ye stand, and of spiritual benefits bestowed upon you by the faith of Christ: Therefore ye ought to proceed, with a constant profession, in piety and the grace wherein you stand.
Shall be revealed] Argum. 2. The grace now manifested, and which at length shall fully be manifested at the approaching coming of Christ, ought to excite you to follow after holiness, and retaining the grace of God: Therefore, &c.
Vers. 14. As obedient children, not fashioning your selves according to the former lusts, in your ignorance:
Argum. 3. By the right of adoption, as obedient sons, ye are bound to follow after piety, and the profession of grace: Therefore, &c.
Do not fashion] Argum. 4. Seeing it cannot consist with the obedience of children, that ye fashion your selves to the former lusts, which ruled in you before conversion.
Vers. 15. But as he which hath called you … holy, so be ye holy in all manner of conversation;
16. Because it is written, Be ye holy, for I am holy.
Argum. 5. Ye ought to answer your holy vocation in all kinde of holy conversation. Go forward therefore, &c.
As] Argum. 6. Confirming the former: There ought to be some similitude betwixt you and the Holy God, who hath called you: Therefore ought ye to labour after this conformity. He confirms this Argument from the testimony of Scripture, Lev. 11.44. Mat. 5.17.
Vers. 17. And if you call on the Father, who without respect of persons judgeth according to every mans work, pass the time of your sojourning here in fear.
Argum. 7. God is the Judge of every mans works, and more severely requires holiness from those that draw nigh to him, and call him their Father: Therefore ye ought to pass the time of your sojourning here in this life, in the fear of God.
Vers. 18. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications, separated from the thing signified, and placed in humane traditions, which are of no value, although it may be commended to you by the example of your Fathers, and by tradition: Therefore unless ye would frustrate your redemption, ye ought to endeavour after true piety, and renounce a vain conversation.
Redeemed] Argum. 9. By redemption ye are the hired servants of God, that ye may no longer live according to your own will, or the world, or the Devil, but according to the will of him that redeemed you: Therefore ye ought to live in the faith and obedience of Christ.
Vers. 19. But with the precious blood of Christ, as of a Lamb without blemish, and without spot,
Argum. 10. The blood of Christ the Son of God dying, represented by the typical Lamb, is of so much excellency, that it far exceeds the most precious things in this world: Therefore ye ought to stand in the grace of Christ, and endeavour after holiness, unless ye will vilifie this price.
Vers. 20. Who verily was fore-ordained before the foundation of the world, but was manifest in the last times for you,
Argum. 11. Although Christ from eternity was foreordained to the work of Redemption, yet he was not manifested until the last times, and that especially for your sakes, who were even as the lost sheep of Israel: Therefore ye are chiefly bound to glorifie God by your holiness.
Vers. 21. Who by him do believe in God that raised him up from the dead, and gave him glory that your faith and hope might be in God.
Argum. 12. Christ was not onelyonly manifested for your good that are believers, but also by Christ, or the merit and operation of Christ, that same faith whereby ye believe in God is obtained and produced in you: Therefore it is meet, that ye should live to God in holiness.
Hath raised] God by raising Christ the Redeemer from the dead, and by glorifying him with that glory which he had with God from all eternity, hath demonstrated unto you, and to all the world, that Christ is truly the Son of God, or truly God; that your faith whereby ye believe in Christ, might be found to be faith in God: and so the solidness of your faith might appear to you for your greater comfort and glory: Therefore ye faithful Hebrews, who live after Christ is risen, are so much the more bound to follow after faith and holiness, that ye may please God.
Vers. 22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren: see that ye love one another with a pure heart fervently,
The Second Exhortation more especially to brotherly love. There are three branches of this Exhortation: Branch (1.) That they love fervently, not coldly, not remisly, as if they were ready upon small cause to hate. (2.) That they love with a pure heart, endeavouring the good of one another, not onelyonly aiming at private advantage. (3.) That without hypocrisie, they follow after brotherly love, loving not onelyonly in word and tongue, but shewing love in deed, without dissimulation, without deceit.
Souls] There are three Arguments of the Exhortation: Argum. 1. It is to be presupposed, that ye being justified by faith, in desire, in purpose, and an inchoate endeavour, through the virtue of the Holy Spirit, have purified your souls to the sincere love of the brethren: Therefore ye ought exceedingly to love one another.
Vers. 23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever.
Argum. 2. This brotherhood of believers is more excellent than that which is after the flesh, in as much as it doth not rise from natural generation, but from spiritual regeneration, which requires a more firm, mutual, and excellent love: Therefore ye ought to love one another fervently.
Word] Argum. 3. Confirming the former: This fraternity of believers, as it hath its rise from an incorruptible principle, so it will never perish. The word of God which is the seed of our regeneration, is not corruptible, like the seed of natural generation: Therefore ye ought exceedingly and carefully to love one another.
Vers. 24. For all flesh is as grass, and all the glory of man, as the flower of grass: The grass withereth, and the flower thereof falleth away.
He confirms both parts of the comparison, from the testimony of Scripture: And, first, he proves the corruptibility of natural seed, from Isa. 40.6. which declares the glory of all flesh, and consequently all relation of fraternity founded in flesh, to be corruptible.
Vers. 25. But the word of the Lord endureth for ever: And this is the word, which by the Gospel is preached unto you.
He proves, that the seed of Regeneration is incorruptible, from the testimony of the same Prophet Isaiah; because the Word of the Lord abides for ever. But he affirms, that this is spoken touching the word of the Gospel, as the matter stands, because the preaching of the truth concerning salvation by Christ, vouchsafed to believers, is operative for the bringing of believers to life eternal: Therefore it is incorruptible.
CHAP. II.
HE proceeds in his Exhortation to duties of Piety and Holiness. This Chapter contains four Exhortations.
Vers. 1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings.
The first Exhortation is to love and desire of the Divine Word, which he had of late commended. There are two branches of the Exhortation: The first, touching the shunning and laying aside the vices that are familiar to corrupt nature, which may either extinguish or diminish the desire of the Divine Word. Of this sort, he recites five: The first whereof is malice, whereby any one purposely damnifies another. 2. Guile, whereby any one cunningly deceives his neighbour to his hurt. 3. Hypocrisies, or lyes in fact, when one shews that good will in his countenance, which he hath not in his minde. 4. Envies, whereby we are grieved at the good of others. 5. Evil speakings, whereby the fame of our neigbour is injured.
Vers. 2. As new born babes, desire the sincere milk of the word, that ye may grow thereby.
The second branch of the Exhortation, is, That they desirously receive the …ound Doctrine of the Gospel, as sincere milk. The Arguments of the Exhortation are eleven:
Argum. 1. As the mothers milk is fit and natural nutriment for the infant; so the Doctrine of the Gospel is meet for nourishing those that are spiritually regenerated: Therefore we ought to desire and receive it.
Thereby] Argum. 2. As infants grow up by milk, so believers by the Doctrine of the Gospel, and by the larger knowledge of the Divine Word, grow up; i. e. make further progress in newness of life▪ Therefore ye ought to desire the Word of God.
Milk] Argum. 3. The word is, as it were, spirituall, rational, sincere, pure milk, and free from all errour, which can deceive no man, most convenient for the feeding of the soul: Therefore the Word of God is to be desired by you.
Vers. 3. If so be ye have tasted that the Lord is gracious.
Argum. 4. The Word of God contains nothing besides the goodness of God, and our Saviour Jesus Christ, towards believers, whose sweetness they that have tasted, cannot but desire it: Therefore if ye have tasted that God is good, the Word of God is to be desired by you.
Vers. 4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious,
Argum. 5. Receiving the wholesome Doctrine of the Gospel, as sincere milk, ye come nearer every day to Christ, & obtaining a more straight and holy communion with him: Therefore ye ought to desire the Word of the Gospel, and greedily drink it in. He illustrates this Argument by divers similitudes, and superaddes therein other Arguments by way of Exhortation.
Stone] Argum. 6. Confirming the former, Christ will yield himself a firm and lively foundation of salvation, very precious, and of great esteem with God (who admits no other foundation of salvation) to you that drink in the milk of truth, and to you that come to Christ according to the Word of God, although Reprobates contemn and reject him: Therefore the milk of Evangelical truth is to be drunk in and desired by you.
Vers. 5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Iesus Christ.
Argum. 7. Ye drawing nigh according to the Word of the Gospel, shall not finde Christ onelyonly a solid foundation, but ye your selves also, by the virtue of Christ, more and more built up in him, into one mystical body with other believers, that ye may be a spiritual Temple, wherein God may dwell: Therefore ye ought to desire the milk of the Word.
Priesthood] Argum. 8. Coming to Christ according to the Word of the Gospel, ye are not onelyonly consecrated and dedicated to God, as his Temple; but also ye obtain an holy Priesthood, that ye may offer up better Sacrifices than those typical; viz. the fruit of spiritual obedience, which will please God, and be grateful and acceptable to him by the intercession of Christ; and so ye may obtain a greater glory, than the typical Temple, considered in it self, had: Therefore ye ought to desire the Evangelical milk of the Word.
Vers. 6. Wherefore it is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded▪
He confirms these Arguments by divers testimonies of Scripture… and applies those testimonies to the present use, for the quickning the endeavours of the Hebrews after the Doctrine of the Gospel.
The first testimony, Isa. 28.16. proving the sixth Argument severally: (1.) That Christ is laid by God in the foundation of the Church, for a corner stone, which both adorns, and holds the Edifice together, which is full of honour and excellency, elect and precious in Gods account, and was first to be manifested in Sion; or the Church of the Jews, that from Sion might go forth the Law, and the word of the Lord from Ierusalem. And that hee should become a solid foundation to those that believe: hee proves from this, that they which believe in him, shall not be confounded.
Vers. 7. VntoUnto you therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed.
He confirms the last branch of the sixth Argument; viz. That they ought not to be moved at the scandal given by wicked men, who have rejected Christ; partly, because it is sufficient that Christ is precious to Believers; partly, because unbelievers cannot take away the honour of Christ, which is given by the Father: Upon this account he cites the second testimony of Scripture, from Psal. 118.22, &c. From whence is proved, (1.) That Christ must be rejected of those who had rule in the Church. (2.) That their endeavours should be vain. (3.) It should come to pass, that they who would not believe in Christ, or they who would stumble against this stone, should be ruinated and perish. And here he cites the third testimony of Scripture, from Isa. 8.14. (4.) That none will renounce Christ but Reprobates, whom God hath appointed through and for their own obstinate incredulity, to deserved destruction. And here is comprehended the eighth ho…tatory Argument, to the promoting of Evangelical Doctrine, and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ, is a sign of reprobate and lost men, or of those designed to destruction: Therefore except yee would be accounted cast-aways, desire earnestly the word of the Gospel.
Vers. 9. But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should shew forth the praises of him, who hath called you out of darknesse, into his marvellous light:
Argum. 9. The honour of the Hebrew Nation, which God gave to your Fathers, Exod. 19. and elswhere, is preserved in you Hebrews who believe in Christ: Therefore you are bound to desire earnestly, and receive the Doctrine of Faith. But they are called a Royal Priesthood, because they are partakers of Christs Kingdom and Priesthood; yea, constituted Kings and Priests by Christ. They are called a Chosen Generation, because God adopted them before other people himself. An Holy Nation, because God consecrated them to himself in purity of life. A Peculiar people, because God had redeemed and chosen them to himself, for a treasure and inheritance.
Hath called] Argum. 10. God hath called you out of the darkness of sin, misery, and unbelief, to the knowledge of the Gospel of truth, and participation of the glorious light of that truth, that the wisdom, goodness, justice, and other vertues of God, might shine in you, as in an image: Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine.
Vers. 10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
Argum. 11. Confirming the former, the gathering in of the rejected Hebrew Nation, and the Reconciliation prophesied of by Hosea, Chap▪ 2. vers. 23. began to be fulfilled in you, believing Hebrews, and indeed out of Gods meer grace to you: Therefore ye are bound diligently to obey the foresaid Exhortation.
Vers. 11. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.
The second Exhortation, to holiness is twofold: (1.) That they abstain from all lusts of the flesh, or of corrupt nature, whether they shew forth themselves in soul or body. (2.) That they carry themselves honestly, i. e. holily, innocently, and justly before men.
Pilgrims] The reasons of the Exhortation are five; which prove, that they ought to abstain from fleshly lusts.
Reas. 1. Ye are Strangers or Pilgrims, not onelyonly because ye are banished from your Countrey; but also, because the sons of God, wheresoever they live, are strangers: Therefore ye ought to abstain from fleshly lusts.
War] Reas. 2. Ye cannot obey the lusts of the flesh, but to your own hurt; for, the lusts of the corrupt old man, are opposite to eternal salvation, and war against the saving of your souls: Therefore ye ought to abstain from them.
Vers. 12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorifie God in the day of visitation.
Reas. 3. Unless ye obey the Exhortation, ye will give occasion to the unbelieving enemies of the Gospel, as to evil doers, who took all occasion of speaking evil of you: Therefore ye ought to obey the Exhortation.
Good works] Reas. 4. It is not sufficient, that by your innocency ye take away from your enemies the occasion of evil speaking, but they are also to be convinced by your good works, and their mouthes to be stopped, that they may not speak evil of you, when they most desire it: Therefore ye ought to obey this Exhortation.
Glorifie] Reas. 5. This will be a fit and proper means for the conversion of unbeliever▪ and for their giving glory to God, when it shall please him, by his grace to visit them, and to draw them to believe in Christ: Therefore ye ought to obey the Exhortation.
Vers. 13. Submit your selves to every ordinance of man for the Lords sake, whether it be to the King as Supreme,
The third Exhortation (drawn especially from the former) is of obedience to the Magistrate, which he calls an humane Ordinance; because, although all power in general is the Ordinance of God, yet the particular manner of Government, rather by a Monarchy, than any other way, or by Aristocrary or Democracy, or any other Government mixed of these, is not determined by God, but it is left to be determined by every Commonwealth; which when it is determined, it is called the Ordinance of man, which is ratified by God, or his Ordinance: For although in Ecclesiasticals and Spirituals, Christ alone hath the Dominion and Authoritive power▪ and retains it to himself, nor doth he suffer any Dominion, but a meer Ministration subordinate to himself in his spiritual Kingdom; yet he hath in Civils constituted a subordinate Dominion, and called men Gods, although not absolutely: Therefore whatsoever the form of Government be, wherein a Kingdom or Commonwealth shall agree, here the Apostle commands the believing Hebrews to yield themselves subjects, both to the King, as Supreme, and to Governours, who are sent of him.
For the Lords sake] The reasons of the Exhortation are five: 1. The Lord requireth this subjection; viz. so far as they do not command any thing against the Lord: For God hath given the power of ruling to men, for, and not against himself: Therefore be ye subject.
Vers. 14. Or unto Governours, as unto them that are sent by him for the pun…shment of evill doers, and for the praise of them that do well.
For] Reas. 2. The end of an Ordinance is for the repressing of the wicked, and preserving and cherishing the good: Therefore for this end ye ought to be subject.
Vers. 15: For so is the will of God, that with well-doing, ye may put to silence the ignorance of foolish men,
Reas. 3. God will by subjection of believers given to Magistrates, silence (as with a muzzle) brutish men, who unreasonably rage against the people of God, as if they were enemies to Magistrates: Therefore be ye subject.
Vers. 16. As free, and not using your liberty for a clo…k of maliciousnesse, but as the servants of God.
Reas. 4. Preventing an objection: God doth not permit any man to use Christian liberty for a cloak to his maliciousness, or rebellion, as if Christian liberty exempted any one from the duty … Civil subjection; but being freed from sin, ye freely serve the promoting of the justice of God, whereof the Magistrate is a Minister: Therefore ye ought to be subject to Magistrates, and to observe civil order.
Vers. 17. Honour all men. Love the Brotherhood. Fear God. Honour the King.
Reas. 5. These four Christian duties are conjoyned: (1.) To despise no man, but to esteem all according to the station wherein God hath placed them. (2.) Intimately to love those which are of the houshold of faith. (3.) To … God. (4.) To give the honour and obedience … is due, to the Magistrate, so that he which hath not performed the latter of these duties, is not to be thought to have performed the other sincerely: Therefore be ye subject to the Magistrate.
Vers. 18. Servants, be ye subject to your masters with all fear, not onelyonly to the good and gentle, but also to the froward,
The fourth Exhortation is to Christian Servants, That they not onelyonly reverence their Masters that are more milde and courteous, but also those that are severe and froward.
Vers. 19. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.
There are twelve Arguments of the Exhortation, which prove, that servants ought to bear the wrongs that are inflicted upon them by their Masters.
Argum. 1. This is a grace, or the glorious work of Gods special grace working in man above the strength of nature, if any one by that account that he may please God, doth patiently suffer injuries done to him: Therefore Servants ought to suffer wrongs from their Masters.
Vers. 20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
Argum. 2. Confirming the former, from the contrary: Because it is no glory, but a common thing for Malefactors to suffer for their evil deeds; but to suffer wrongs for well-doing, is the glorious work of grace, accepted and approved of God: Therefore servants must suffer injuries, &c.
Vers. 21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
Argum. 3. Ye are called to bear the Cross, and to suffer injuries for the glory of God: Therefore suffer ye, &c.
Christ] Argum. 4. Christ hath suffered for us, from his enemies, far more grievous evils: Therefore ye are bound, for the glory of God, to bear patiently the wrongs that are inflicted upon you by your Masters.
Leaving] Argum. 5. Christ in his sufferings hath left us an example of suffering injuries; and he will, that all believers should be conformable unto him, and imitate his example: Therefore ye ought to suffer injuries inflicted upon you by your Masters.
Vers. 22. Who did not sin, neither was guile found in his mouth.
Argum. 6. Confirming the former: Christ was altogether without sin; but ye servants, although ye are free from blame, for which ye are afflicted by your Masters, yet ye are not free from all sin, from all guile in your lips: Therefore ye are bound the more patiently to suffer injuries inflicted by men.
Vers. 23. Who when he was reviled, reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously.
Argum. 7. Christ contained himself from all requital of injuries, and did not revile those that reviled, and violently used him: Therefore ye servants ought to bridle your mindes, not returning evil for evil, and injuries from your Masters must be endured.
Committed] Argum. 8. If ye bear injuries by the example of Christ, ye have committed your cause to a just Judge, God will revenge the injuries inflicted upon you: Therefore suffer ye, &c.
Vers. 24. Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousnesse; by whose stripes ye… were healed.
Argum. 9. Seeing that Christ hanging on the Cross, hath really born and suffered the guilt and punishment of our sins in his own body, ye ought not to suspect, that God (whilest he afflicteth you by the hands of unjust Masters) doth as an angry Judge, require vengeance of your former sins: Therefore being certified, as touching the expiation of your sins, ye ought to be… the exercises of afflictions with a more patient minde.
To sin] Argum. 10. For this end Christ hath taken away the guilt and punishments of our sins, that the mortification of sin in us, and true righteousness covenanted for by his death, may be promoted by all means, and consequently abstaining from revenge, ye follow after patience: Therefore injuries are to be born by you, &c.
Whose] Argum. 11. There is comfort and healing prepared for you in the stripes and wounds of Christ against all spiritual sickness of the minde, and all wounds of the body, which either your unjust Masters have inflicted, or shall inflict upon you his faithful servants; which he confirms in the words of Isa. 53. Therefore ye must patiently suffer injuries from your Masters.
Vers. 25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.
Argum. 12. Now ye ought to lead another kinde of life than you did in times past: For heretofore ye did go astray as sheep, in ignorance and sinfulness, to your own destruction: now being gathered to the Bishop and Shepherd of your souls Jesus Christ, ye ought to follow your Captain, and commit your selves, and all yours, (and especially your souls) to his care and custody: Therefore ye servants ought patiently to bear the injuries done to you by your Masters.
CHAP. III.
THe Chapter contains two parts: The first concerning duties of the wife and husband: The other of common virtues, which belong to all sorts of men.
Vers. 1. Likewise ye wives be in subjection to your own husbands: that if any obey not the word, they also may without the word be won by the conversation of the wives:
The first part of the Chapter: Wherein first of all he gives precepts to wives of their duties towards their husbands, although they were unbelievers.
Precept 1. That they be subject to their own husbands, and obey them, not obstinately refusing their Government.
Likewise] The Reasons of the Precept are three:
Reas. 1. Because in like manner, from the obligation of the Law, wives are bound to subjection to their husbands, as servants are bound to subject themselves to their Masters, although not in the same degree of subjection, or subject to the same duties.
That also] Reas 2. Because unbelieving husbands may by the holy conversation of their believing wives, be prepared to attend to the word of faith, and may be so far won to embrace the faith of Christ, that before they hear the word, they may love it, for the effects thereof which they observe in their wives.
Vers. 2. While they behold your chast… conversation coupled with fear.
Reas. 3. Confirming the former: Because the pure and chaste conversation of believing wives, might move their unbelieving husbands to the consideration of the excellency of Christianity, whereby the professors thereof were instituted to purity and fear.
Vers. 3. Whose adorning, let it not be that outward adorning, of plai…ing the hair, and of wearing of gold, or of putting on of apparel:
Precept. 2. Concerning the adorning of wives, that they be not over curious in the outward adorning of the body, indulging themselves too much in the affectation of two much …ea…ness and superfluous trimming.
Vers. 4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
Precept. 3. Propounded by way of Antithesis: That they adorn the inward man; that is, the soul (begun already to be renewed) by the ornament of vertues; namely, of a meek and quiet spirit, which will make them carry themselves modestly in all things.
Who is] The Reasons of the Precept are five:
Reas. 1. Because this adorning is incorruptible, in respect of the immortal soul, and in respect of unperishable vertue.
In the sight] Reas. 2. Because this adorning is precious in the sight of God, gra…eful and acceptable in his eyes, whereof it behoves women to have a regard, rather than of the sight of vain men, that look upon them.
Vers. 5. For after this manner in the old time, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands.
Reas. 3. From the example of holy women in the Old Testament, whose praise is in the Scripture, not for the external adorning of the body, but for faith in God, and subjection paid to their husbands.
Vers. 6. Even as Sarai obeyed Abraham, calling him Lord, whose daughters ye are as long as you do well, and are not afraid with any amazement.
Reas. 4. From the example of Sarah, who meekly obeyed Abraham, and acknowledged him to be her Lord.
Whose] Reas. 5. Because if they would express the piety and m…de…ty of Sarah in her manners, and would not suffer themselves by any worldly fear, to be drawn from the pu…su…e of Piety, they should declare themselves to be the daughters of this holy Matron.
Vers. 7. Likewise ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindred.
On the other side, he commands husbands to dwell with their wives; that is, that they indulge them courteously, and treat them according to knowledge, and (as it becomes wise men) wisely rule their wives.
Likewise] There are four Reasons of the Precept:
Reas. 1. Because in like manner, by the obligation of the Divine Law, husbands are bound to perform mutual offices to their wives, as wives are to their husbands.
To the weaker] Reas. 2. Because prudence requires, that the female sex should be so much the more respected, because it is the weaker, and otherwise may suspect it self contemned by the man.
Heirs] Reas. 3. Because wives are not onelyonly partakers of the honour and earthly goods, which belong to their husbands, but are also coheirs of saving grace with their believing husbands.
Lest] Reas. 4. Because otherwise, brawlings and strifes would arise, whereby publique and private prayers of the husband, as well as of the wife, might be hindred and disturbed.
The second part.
Vers. 8. Finally, be ye all of one minde, having compassion one of another, love as brethren, be pittiful, be courteous,
The second part of the Chapter follows, wherein he exhorts to the study of holiness (although it be joyned with the Cross) or to the common duties of holiness, and to vertues which belong to men, of what condition soever; and he reckons six, whereof the first is, Concord, without which the whole life is disquieted with perpetual troubles and brawlings. The second is, Sympathy, which makes us affected (as it becomes us) both with the troubles and happinesses of our neighbours, grieving with those that grieve, and rejoycing with those that rejoyce. The third is, Brotherly love, whereby we closely embrace Christians as brethren in the Lord. The fourth is, Mercy, whereby we succour the poor and strangers, or banished men. The fifth is, Gentleness, whereby we yield our selves affable and courteous towards others for the publique good and edification of others.
Vers. 9. Not rendring evil for evil, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.
The sixth is, Patience, whereby we patiently bear injuries received from others, whether by word or deed, yea, whereby we repay good turns for bad.
The Arguments of the Exhortation to follow after these vertues, especially patience, are seventeen; All which prove, that we must follow after these vertues, although we therefore suffer afflictions.
That ye] Argum. 1. Because we are called to this condition by God, that by perseverance in well doing, and by patient bearing evils, we may attain eternal life, vouchsafed to us, by an hereditary right: Therefore we ought to follow after these vertues, and especially patience.
Vers. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
11. Let him eschew evil, and do good, let him seek peace and ensue it.
12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
Argum. 2. From the testimony of Scripture out of Psal. 34.12, 13, 14, 15, 16. verses; where the next way to happiness is taught, that the children of God follow after good works, and abstain from impatience, and all kinde of evil deeds; and that on this side being compassed about with the hope of Divine blessing; and on the other, with the fear of Divine wrath, they go forward in the courses of holiness: Therefore yee ought to endeavour after these virtues, and chiefly patience.
Vers. 13. And who is hee that will harm you, if yee bee followers of that which is good?
Argum. 3. Because this course is best, whereby they following after these virtues, may bee freed from many inconveniences, which the wicked take occasion to bring upon them; for hee is like to a Monster that will harm the Innocent, and those that follow after goodness: Therefore yee ought to endeavour after all these virtues, and especially patience.
Vers. 14. But and if yee suffer for Righteousness sake, happy are yee, and bee not affraid of their terrour, neither be troubled:
Argum. 4. Because if whilst yee follow after these virtues, yee suffer evils for Righteousness sake, yet yee remain blessed in Gods account, howsoever your condition may seem miserable in this world: Therefore yee ought to follow after these virtues.
Vers. 15. But sanctifie the Lord God in your hearts, and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear:
Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked, nay, not so much as be troubled in mind, but on the contrary, yee ought to sanctifie God in your hearts, i. e. so much to value the terrour and the good will of God, the commands, threatnings, promises, power, help, comforts, issues and deliverances of God, which hee both can, and will perform, to set at naught and undervalue whatsoever men can do against you.
Bee ready] Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men, that on the contrary, confiding in the goodness and omnipotency of God, yee ought to be ready to sanctifie God in open confession of the Christian Faith, not being ashamed to produce the word of God, as the ground and foundation of your Faith, as often as a reason of your Faith is required of you, so that the answer which is required may tend to the glory or sanctification of his name. Yet hee commands that this confession bee uttered with meekness towards men, and fear or reverence towards God, lest the Truth of God by any means should be polluted by our passions.
Vers. 16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may bee ashamed that falsely accuse your good conversation in Christ.
Argum. 7. In following after these virtues yee will have a good conscience, which in every condition can inwardly give you a good testimony: Therefore ought yee to follow after these virtues.
They may bee ashamed] Argum. 8. By the following after these virtues, yee will stop the mouthes of the enemies of the Gospel, who lye in wait to defame you, and speak ill of you, as of evil doers.
Vers. 17. For it is better, if the will of God be so, that yee suffer for well doing, than for evil doing.
Argum. 9. For it is far better that yee following after these virtues, should be afflicted for well doing, if the will of God be so, than for doing evil; For from hence ar…s…s praise and commendation, from the other judgement and disgrace: Therefore yee ought to follow these virtues.
Ve…s. 18. For Christ also hath once suffered for sins, the just for the unjust, (that hee might bring us to God) being put to death in the flesh, but quickened by the Spirit.
Argum. 10. Christ hath once suffered for the expiating of sins: Therefore yee Beleevers being exempted from the punishment of sins, are obliged, if God will so have it, to suffer troubles for the following of these virtues.
Iust] Argum. 11. Christ being just and innocent, hath suffered for us being unjust. Therefore wee being beleevers who are not altogether innocent, are bound for righteousness sake, not to refuse the suffering of what God will have us suffer.
That he might bring us] Argum. 12. Christ the just one hath suffered, that hee might confirm us being justified, and suffering afflictions, to himself, and bring us to God: Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing.
Quickened] Argum. 13. Seeing that the issue of Christs sufferings was happy, (because although he is dead by reason of the infirmity of our flesh, yet he rose from the dead by the virtue and power of his Spirit or Deity) ye beleevers suffering afflictions for Christ and his righteousness, without doubt, shall also obtain a joyfull issue out of your sufferings, and death it self: Therefore ye ought to follow after these virtues, although for that cause yee bee afflicted.
Vers. 19. By which also, hee went and preached unto the Spirits in prison,
20. Which sometimes were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls, were saved by water.
21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Iesus Christ.
Argum. 14. The spirits or soules of those unbeleeving and disobedient men, are now in prison, or hell, to which Christ by his spirit in times past, by Noah the preacher of righteousness, came and preached repentance and following after righteousness, because in times past, to wit, in the time of Noah, they were disobedient, abusing Gods long suffering towards them, whilst the Ark was preparing: Therefore it is expedient for you Hebrews, to obey this exhortation to the study of virtue, lest yee bee involved in the same punishment.
Few.] Argum. 15. As those few soules which were in the Ark, were saved in the deluge of waters by the Ark: So all beleevers being baptized, are preserved, that they perish not in any afflictions, by baptism, which answers to the Type of the Ark: Therefore yee that follow after righteousness, ought to fear nothing, although yee suffer for righteousness sake.
Not the filth of the flesh] Hee explains this argument, shewing, that hee doth not understand the outward baptism, which consists in the washing away of the filth of the body, but the inward baptism, which consists in the washing away of sins, or the filthiness of the soul, the sign and proper effect whereof, is, the engagement of a good conscience towards God, or that confidence, which a good conscience (purged by Faith) hath towards God, by and through the resurrection of Christ. Hee also adds,
Argum. 16. Now yee are endued with that confidence, which a good conscience, purged by Faith, hath towards God, by and through the resurrection of Christ: Therefore there is no cause, that for the following after the Scriptures yee should fear afflictions. Hee adds, by the resurrection of Christ, partly, because in Christs resurrection was declared▪ the sentence of God▪ absolving us in Christ from sinne and death: partly, because Christ being raised from the dead, hath powerfully perfected those things, in and for beleevers, which by his death hee merited and obtained for them.
Vers. 22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers, being made subject unto him.
Argum. 17. Confirming the former, and also the exhortation to the following after virtue, although for that cause afflictions were born. Christ the Author of our salvation is lifted up into Heaven, to the highest glory of ruling over all things, and obtain supream and everlasting power over all Creatures, not any of the Angels excepted: Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours, being assured of your salvation, because you have such a Saviour in Heaven.
CHAP. IV.
HEE here prosecutes the same Argument which hee handled in the former Chapter. There are two parts of the Chapter, in the first are contained Exhortations to holiness, to vers. 12. The other is consolatory against persecutions, to the end. The exhortations to holiness, are six, The first is more general, to vers. 7. the rest more especial.
Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: for hee that hath suffered in the flesh hath ceased from sin;
The Arguments to holiness in general are seven, which, that they may be the better conceived, wee must maintain, that Christ hanging on the Cross hath after four manner of waies acted in our behalf: First, That hee judicially representing us, and bearing our person, did bear the guilt of our sins, and punishment due to them. 2. That hee being a Surety for us, did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion. 3. Hee set forth himself an efficacious example to us, whereto wee might conform our selves in the denying our selves, and renouncing all things, which might hinder us in our progress towards Heaven. 4. As a Surety, Advocate, Patron, Father, Husband, Head, and common person hee did binde us with many bonds, to deaden us to sin, and to use all means whereby that might be effected: These presupposed, the following Arguments more strongly binde.
Argum. 2. Christ hath suffered for us in the flesh, and publickly acted in our behalf after those foresaid waies: Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations, that yee may dye to the lusts of the corrupt flesh.
Who hath suffered] Argum. 2. Confirming the former, from the judicial uniting of Beleevers with Christ in his death: In whose suffering in the flesh beleevers are judged to have suffered in the flesh: Therefore as they which have suffered in the flesh, or are dead, have ceased from sin, for which they have suffered, and are justified as well from sin, as from the punishment of sin, wherein they are already dead: so you beleeving Hebrews, whom I account as having judicially suffered in the flesh, or as dead, ought to cease from sin, and no further have any thing to do with it.
Vers. 2. That hee no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God.
Argum. 3. The judicial freedome of Beleevers from sin, purchased by the death of Christ, is for this end, that so long as wee live in this mortal life, we might not spend our time in following fleshly lusts, according to the will of men, but fulfilling the will of God: Therefore yee ought to labour that yee may bee conformable to the will of God.
Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when yee walked in lasciviousness, lusts, excess of Wine, revellings, banquettings, and abominable Idolatries:
Argum. 4. Yee have sinned enough, and too much against God in the time past of your life, when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles, against the first and second Table: Now the time of Gospel light requires another carriage: Therefore yee ought to follow after holiness.
Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you:
5. Who shall give account to him that is ready to judge the quick and the dead.
Argum. 5. By preventing an objection, Although unbeleevers may be offended at your abstaining from former vices, and may blaspheme your Religion, for which they shall be punished in the day of judgement; yet it behoveth not you therefore to be moved, because if God doth not in this life, yet hee will in the day of judgement require an account of such reproaches: Therefore yee ought to go forward in the study of holiness.
Vers. 6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit.
Argum. 6. Serving to remove the stumbling-block laid by unbeleevers, who did blaspheme and condemn Christians for the dissimilitude of their courses to their own: To the faithful that are already dead, or not long since, or in former ages, the Gospel hath been preached, for this same end, as to the promoting of holiness, and with the same success, as to the judgement of worldly men; and lastly with the same hope of fruit or benefit, to wit, that they being condemned of men, and chastised of God, according to the flesh, or outward man, should obtain spiritual life in their souls or inward man, yea and life eternal with God: Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life, but in the same condition, that yee follow after holiness.
Vers. 7. But the end of all things is at hand: bee yee therefore sober, and watch unto prayer,
Argum. 7. The last judgement is at hand, which will put an end to the conveniences and inconveniences of this life: Therefore nothing regarding either, yee ought to follow after holiness.
Bee yee therefore] From these Arguments, and chiefly the last, hee infers an exhortation to holiness, and especially to six Christian Virtues.
Unto Prayer] The first special Exhortation is to diligent prayer, and for this end let them be sober, and vigilant, that they may be the more fit to pray, observing every occasion of praying, and that in all their affairs, they so carry themselves, that they be not rendred unfit for prayer.
Vers. 8. And above all things have fervent charity among your selves; for charity shall cover the multitude of sins.
Exhort. 2. The second special Exhortation is Charity, which hee requires them chiefly to follow after above all things, with singular care, and that their charity bee fervent and earnest.
Charity] Hee renders a special reason of this, because Charity prevents, and in preventing covers anger, brawlings, reproaches, contentions and hatred, lest they bee stirred up amongst men, and break forth and spread abroad, it doth repress the breaking forth of these evils, and remit, and cover them; and therefore in the first place yee ought to follow after it.
Vers. 9. Use hospitality one to another without grudgings.
Exhort. 3. To hospitality, which hee commands that it be not forced, but voluntary, For that good turn which is done with murmuring, is destitute of charity.
Vers. 10. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold grace of God.
Exhort. 4. To a mutual communication of all the gifts of God; There are two reasons of the Exhortation included, 1. Because gifts are of grace, and are given by God for the common use.
As good] 2. Because hee which hath the gift, is not Master of it, but a Steward.
Vers. 11. If any man speak, let him speak as the Oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Iesus Christ; to whom bee praise and dominion for ever and ever. Amen.
Exhort. 5. The fifth more special Exhortation, That hee which speaks the word of God (either out of special duty, as a Pastour or Teacher, or out of common dutie, as other Christians in their mutual edification) speak it with that reverence and Faith, which becomes the word of God, i. e. that speaking, hee shew forth the sense of the divine word rightly conceived by Faith, with that reverence which the Truth of God requires, lest the name of God be taken in vain.
Ministreth] Exhort. 6. That hee which ministreth unto the necessities of others, either by his assistance, or goods, let him perform that readily and chearfully according to the ability God hath given him. The Reasons of the Exhortation are two.
That in all] Reas. 1. That glory may be given to God, both from our work, and the manner of doing it.
Through Iesus] Reas. 2. That glory may bee given to God through Christ, by whose grace and virtue alone the duty is performed.
To whom] Hee shuts up these Exhortations, with giving glory to God, whereunto hee is moved by the consideration of the excellency of God.
The Second Part.
Vers. 12. Beloved, think it not strange concerning the fiery tryal, which is to try you, as though some strange thing happened unto you.
The other part of the Chapter follows, wherein hee encourages Beleevers against persecutions, and exhorts them not to be offended or troubled with persecutions, as a new thing. The Arguments of the Exhortation are thirteen, all which prove that persecutions for the profession of the Gospel are not to be feared.
Tryal] Argum. 1. Persecution will not hurt you, but will try and purge you, as fire tryeth and purgeth gold and silver: Therefore yee ought not to fear afflictions.
Vers. 13. But rejoyce, in as much as yee are partakers of Christs sufferings; that when his glory shall bee revealed, yee may be glad also with exceeding joy.
Argum. 2. Yee ought rather to be glad and rejoyce in afflictions for the Gospel sake: Therefore persecution is not to be feared.
That] Argum. 3. Confirming the former, whilst yee suffer persecutions, yee are made partakers of the afflictions appointed for the members of Christ, and are made conformable to him, who hath suffered the like things for the confession of Truth: Therefore yee ought not to fear persecution.
Yee may bee glad] Argum. 4. Because yee shall have the communion of glory and joy with Christ at his coming: Therefore, &c.
Vers. 14. If yee bee reproached for the name of Christ, happy are yee; for the Spirit of Glory, and of God resteth upon you: on their part hee is evil spoken of, but on your part hee is glorified.
Argum. 5. They that are but reproached for the name of Christ, have both the means and the sign of his blessedness, much more they which suffer greater things: Therefore yee ought not to fear persecutions.
Because] Argum. 6. The bearing of the Cross of Christ, is a sign of Christs glorious Spirit resting upon you, that shall never depart from you: Therefore yee ought not to fear persecution.
For your part] Argum. 7. Confirming the former, Although the Spirit of God, by those that persecute you, may be blasphemed, yet it is glorified by the faithful that s…f…er afflictions: Therefore yee ought not to fear pers…c…tion.
Vers. 15. But let none of you suffer as a Murderer, or as a Thief, or as an evil doer, or as a busie body in other mens matters.
16. Yet if a man suffer as a Christian, let him not bee ashamed, but let him glorifie God on this behalf.
Argum. 8. Although all affliction, and namely for evil deeds, is not glorious, yet when any one is evilly entreated, not for his own desert (but for Christs sake, or because hee is a Christian) the affliction is glorious, neither doth it become the afflicted to be so troubled, as if he were ashamed of the name of Christ, but is rather obliged to glorifie God, who by a certain degree of Martyrdome, hath honoured him: Therefore yee ought not to fear persecution.
Vers. 17. For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of those that obey not the Gospel of God?
Argum. 9. The judgement that God will bring upon the sins of men, is begun in the Church, as in Gods family towards his own houshold; whose sin God chastiseth and crucifies by the Cross of Christ: Therefore yee ought not to fear persecution▪
What shall] Argum. 10. The afflictions which the faithful suffer, will argue that Infidels and Persecutors will at length be most severely punished: Therefore yee ought not to fear persecution.
Vers. 18. And if the righteous scarcely bee saved, where shall the ungodly and sinner appear?
Argum. 11. Clearing the former Argument; Seeing that the condition of the faithful is so tedious, that they cannot be saved without great difficulty, and by afflictions, without doubt the condition of the wicked will be intollerable: Therefore yee ought neither to backslide from the Faith, lest yee perish, nor fear persecutions, because they shall be brought to nought.
Vers. 19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creatour.
From hence hee infers an Exhortation, which hee confirms together with two other Arguments.
Argum. 12. They that are evil entreated for Christs sake, are not properly afflicted by the will of man, but by the will of God, who hath determined to perfect his work in those that are his, through afflictions: Therefore yee ought not to fear persecutions.
A faithful] Argum. 13. They that suffer any thing in the flesh for Christ, and they which have resolved to persevere in holiness, doing that which is good, may be certain and sure of the salvation of their souls, both because God is omnipotent, and because hee is faithful to perform all things which hee hath promised to them that are his: Therefore yee ought not to fear persecution.
CHAP. V.
THere remains three Exhortations, with the conclusion; The first to the Elders; The second to those that are young; The third is common to all.
Vers. 1. The Elders which are among you I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall bee revealed.
2. Feed the flock of God which is among you, taking the over-sight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind:
Exhort. 1. To Elders in the first place generally; That they execute their office in feeding the flock committed to them. The reasons of the Exhortation premised from the person exhorting, are four.
I pray] Reas. 1. Because the Apostle praies, and submissively desires that from them.
Also an Elder] Reas. 2. Because hee exhorts them as being an Elder himself.
A Witness] Reas. 3. Because hee was a Witness of the sufferings of Christ, which Christ suffered in the execucion of his office, and a partaker of the sufferings for Christ with other Martyrs.
Of the glory] Reas. 4. Because by Faith hee was partaker of the glory hereafter to be communicated to true and sincere Pastors at the coming of Christ.
Feed] The exhortation it self prescribing in special the manner of feeding the flock, in four duties.
Oversight] (1.) That they diligently attend the oversight of the flocks, not doing it lightly and negligently.
(2.) That they do their duty, not by constraint, but of a willing mind. (3.) That they do their duty, not for the sake of filthy lucre, but with a ready and free mind.
Vers. 3. Neither as being Lords over Gods heritage; but being ensamples to the flock.
(4.) That without usurpation of Dominion over the Church, they go before the Church in Doctrine and ensample in all virtues.
Vers. 4. And when the chief Shepheard shall appear, yee shall receive a Crown of glory that fadeth not away.
Hee subjoyns to this Exhortation three other Reasons.
Chief] Reas. 1. Because Jesus Christ, as the chief Shepheard, shall at length appear, who will require an account from the Ministers, subjected to him, of the administration of their office.
Yee shall receive] Reas. 2. Because hee will give to his Pastors a Crown of glory for their reward.
That fadeth not] Reas. 3. Because it is a flourishing Crown, which they shall receive, that will never fade away, nor perish.
Vers. 5. Likewise yee younger, submit your selves unto the Elder: yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
The second Exhortation is to the flock or people, who are intimated by the name of youngers; because as ordinarily Elders for the most part were chosen out of those that were aged, so the greatest part of the flock did consist of youngers.
Subject] The branches of the Exhortation are three. First, To special subjection towards Elders, that as God hath enjoyned the Elders, and Episcopal jurisdiction, so hee had injoyned the flock subjection, whether youngers, that they obey the Elders, doing their duty, and commanding right and just things in the name of God.
And all] Branch 2. Is to mutual subjection, that they submit to one another, viz. to the performing mutually the most humble duties of charity. For example, to the mutual receiving private admonitions, and mutually bearing with one anothers Infirmities.
Submitting] Branch 3. That they indeavour after submission of mind, or Christian humility, without which they cannot duely submit to the Pastors, or to one another; The reasons of the Exhortation are seven.
Cloathed] Reas. 1. Because humility or submission is a special ornament.
God] Reas. 2. Because God resisteth the proud.
To the humble] Reas. 3. Because God gives grace to the humble.
Vers. 6. Humble your selves therefore under the mighty hand of God, that hee may exalt you in due time,
Reas. 4. Because that submission which is mutually requisite, doth not respect men, so much as God, who commands it.
Mighty] Reas. 5. Because the strength and power of God ought to move you to subjection.
That you] Reas. 6. Because God in due time will exalt the lowly and humble to glory.
Vers. 7. Casting all your care upon him, for hee careth for you.
Reas. 7. By preventing an Objection. Because yee ought not to be moved, by those inconveniences which might disswade you from this submission of mind, but the care about the event of your obedience, which yee ought to yeeld to this command, and moreover all your solicitousness for the things of this life, yee ought to cast upon God.
For] The reason of this is given, Because God takes special care for the concernments of his servants, and those things which may befall your walking in obedience to him, lest any damage acrew to you, or any necessary good be wanting.
Vers. 8. Be sober, be vigilant: because your adversary the Devil, as a roaring Lion, walketh about seeking whom hee may devour.
The third general Exhortation or command to all is, that they do not indulge the security of the flesh, but that being composed to watchfulness in all sobriety, they persevere against every temptation in the grace which they have received.
The Reasons of the Exhortation to this Christian warfare are nine.
Adversary] Reas. 1. Because yee have to do with an adversary.
The Devil] Reas. 2. Because yee have to do with the Devil, the worst of enemies.
As a Lion] Reas. 3. Because the Devil cruelly, as a roaring Lion gapes after his prey.
Walketh about] Reas. 4. Because as a Fox walking up and down, hee looks about, and takes all occasions to mischief you, that hee may oppress and devour you unawares.
Vers. 9. Whom resist stedfast in the Faith, knowing, that the same afflictions are accomplished in you Brethren that are in the world.
Reas. 5. Because yee must not think of flying from your adversary, but of resisting him onelyonly, and that by a stedfast Faith.
As those] Reas. 7. Because yee alone do not strive in this conflict of afflictions against the Devil, but yee have all the faithful Brethren your fellow-souldiers in the Church militant, and suffering together with you, whose condition yee ought not to disdain, or to wish for the enjoyment of any better condition than theirs.
Vers. 10. But the God of all Grace, who hath called us into his eternal glory by Christ Iesus, after that yee have suffered a while, make you perfect, stablish, strengthen, settle you.
Reas. 8. Because yee shall have mee your Apostle, together with your selves striving in prayers, that yee may constantly go forwards in the way wherein yee are. But hee praies for these four things in their behalf. 1. That God would perfect that work of grace hee hath begun, being not yet perfect. 2. That hee would establish that which is right. 3. That hee would strengthen that which is weak. 4. That hee would settle or cause the building to cleave firmly unto Christ. The Arguments of his confidence are two. Argum. 1. The alsufficiency of grace in God. 2. The calling of the faithful to eternal glory through Christ.
A while] In the mean while hee limits his prayer, that God would perform those things to them after they had been afflicted a while, and so hee adds the ninth Reason, the Exhortation to the Christian warfare: Because the time of your conflict will not be long, but short, and afflictions will not be intollerable, but light in comparison to glory.
Vers. 11. To him be glory and dominion for ever and ever. Amen.
Hee concludes this and the rest of the Exhortations with a famous Doxology, ascribing the glory of all grace and strength to God, whereby hee perfects the work of grace.
Vers. 12. By Silvanus a faithful Brother … you (as I suppose) I have written briefly, exhorting and testifying, that this is the true grace of God wherein yee stand.
The conclusion of the Epistle, whereof are three Articles.
The first Article contains three things: First, the name and commendation of the messenger from his fidelity. 2. The commendation of the Epistle from its brevity. 3. The scope and summe of the whole Epistle, viz. to confirm the Hebrews in the Doctrine of the Gospel, or the Grace of Christ which they did profess, and that they might be encouraged to a constant perseverance in Faith and Obedience.
Vers. 13. The Church that is at Babylon elected together with you, saluteth you, and so doth Marcus my Son.
Artic. 2. Contains the salutation sent from the Church at Babylon, and Mark the Evangelist (who by reason of the similitude of his Faith and conversation, is called the Son of Peter, as Timothy of Paul) to the rest of the Hebrews, partakers of the same grace and election in Christ. Here wee understand Babylon properly so called, which was in Chaldaea, where after the seventy years of captivity were past, many Jews remained not returning home, and wherein they had Synagogues, as in other Cities, for whose sake Peter upon his agreement with Paul, as an Apostle of the Hebrews went into Babylon, where the company of the Jews was greater: from whence hee wrote this Epistle to those that are dispersed.
Vers. 14. Greet yee one another with a kiss of Charity: peace be with you all that are in Christ Iesus. Amen.
Artic. 3. Contains (1.) The salutation given by the Apostle, wherein hee commands the faithful to salute one another without dissimulation with a kiss of Charity. (2.) His Apostolical wish, wherein, under the name of Peace, hee earnestly wishes, desires, applies, and seals salvation to all the faithful, and all things which belong to holiness and happiness.