Exposition of the Two Epistles of Peter, Epistle and exposition 1 · Chapter 3

Exposition of the Two Epistles of Peter · Epistle and exposition 1 · Chapter 3

p. 139CHAP. III.

THis Chapter hath three parts: In the firſt, containing the duties of married perſons, the Apoſtle preſſeth upon Chriſtian Women, firſt That they ſhould make conſcience of duty to their Husbands, though they were Pagans, that ſo they might be gained to fall in love with Chriſtianity, ver. 1. by the ſight of their chaſt and religious carriage, ver. 2. Secondly, That they ſhould not be much taken up with trimming of their bodies, ver. 3. But, thirdly, That their prime care ſhould be to have their ſouls adorned with grace, eſpecially, meekneſſe: becauſe, 1. that's an ornament durable: and, 2. it's in high eſteem with God, ver. 4. So ſhould they reſemble holy Women recorded in Scripture, ver. 5. and prove themſelves heirs of Sarah's bleſſedneſſe, ver. 6. Next, he exhorteth Husbands to a wiſe and tender walking toward them, by ſome arguments, ver. 7.

In the ſecond part, he exhorteth all Chriſtians, whatever their relations be, to the exerciſe of ſuch graces and duties of holineſſe as ſerve for keeping up a comfortable communion among themſelves, and with the Lord, ver. 8. and diſſwadeth them from ſome evils that might mar the ſame: Becauſe, firſt, they were all called to inherite the ſame bleſſedneſſe, ver. 9. And, ſecondly, becauſe a holy walking with God, and a peaceable carriage toward others, is the only way to ſweeten the lives of Chriſtians under all their troubles, ver. 10, 11. Thirdly, that, that was the way to have God's favourable providence watching over them for good. Fourthly, to get acceptance to their prayers. And, fifthly, to eſchew his wrath, ver. 12.

The third part, containeth ſeveral motives to conſtancy in holineſſe, and encouragements againſt ſuffering in that way: As, firſt, that well-doing was the way toward off the evil of all their troubles, ver. 13. Secondly, p. 140that no trouble for well-doing ſhould hinder, but rather promove their bleſſedneſſe: to which encouragements the Apoſtle ſubjoyneth ſix directions, for attaining a right carriage under ſuffering. Firſt, that they ſhould labour to baniſh the fear of fleſh, ver. 14. Secondly, that they ſhould adore the holineſſe of God in carving out a ſuffering lot for them. Thirdly, that they ſhould timouſly enrich themſelves with the knowledge of the Truth, ſo as they might be able to give a reaſon of what they ſuffered for. Fourthly, that they ſhould manifeſt meekneſſe toward their perſecutors. And, fifthly, entertain fear of their own miſcarriage, ver. 15. Sixthly, that they ſhould labour ſtill to keep a good conſcience under their ſuffering, ſo ſhould their carriage convince and make aſhamed their very perſecutors, which is their third encouragement, ver. 16. Fourthly, that their ſufferings after this manner, ſhould prove much more comfortable to them, than if they were procured by their own miſcarriage. Fifthly, that the good will of God had the carving out of theſe ſufferings, ver. 17. Sixthly, that innocent Jeſus Chriſt had ſuffered to the death for reconciling them to God, and for the applying of his purchaſe, was raiſed by the power of his Spirit, or God-head, ver. 18. Seventhly, that there are many ſouls now impriſoned in Hell, for ſlighting ſuch Truths as Chriſt's Spirit ſpeaking through Noah, and others of his Servants, had preſt upon them, ver. 19, 20. Eighthly, that the ſpiritual ſafety of Believers from the deluge of Gods wrath was made no leſſe ſure to them by their Baptiſm, and the work of Chriſt's Spirit with it, than the temporal ſafety of Noah, and thoſe few perſons with him, from the floud, was made ſure to them by the Ark, ver. 21. And, ninthly, that their Surety is now in higheſt power and glory, that he may bear them through all their troubles, and poſſeſſe them in that ſalvation, which he hath purchaſed for them, ver. 22. All which prove, that Believers ought to follow their duty to him, notwithſtanding of all ſufferings for him.

p. 141Verſ. 1. Likewiſe, ye wives, be in ſubjection to your own huſbands, that if any obey not the Word, they alſo may without the Word be won by the converſation of the wives:

2. While they behold your chaſt converſation coupled with fear.

THe Apoſtle, being to point out the duties of married perſons, he beginneth with, and inſiſteth moſt upon the duties of the Women, partly, becauſe they had manieſt diſcouragements; and partly, becauſe their making conſcience of their duty was the beſt means to provoke their Husbands to their duty. Upon them he preſſeth ſubjection, or dutifulneſſe to their Husbands, by two arguments: The firſt is, Becauſe their obligation to their duty was no leſs ſtrait, than the obligation of others who ſtood in any of thoſe relations, mentioned in the former Chapter. The ſecond is, Becauſe their unbelieving Husbands might, through Gods bleſſing, be moved to receive the Goſpel, which formerly they had rejected, ver. 1. providing, they did mark nothing but chaſtity and holineſſe, joyned with the fear of God, and reverence toward themſelves, ſhining in the converſation of their Wives, ver. 2. And therefore Chriſtian Women had reaſon to make conſcience of duties, even toward their Pagan-Husbands. Hence Learn, 1. They that would rightly divide the Word of Truth among the Lord's People, muſt not content themſelves to preſſe the duties of holineſſe in general, as they concern all Chriſtians, but muſt learn in their Doctrine to come down to the loweſt relations that are among the Lord's People, and to point out the particular duties of theſe, it being in the diſcharge of ſuch duties mainly that Religion is adorned, Tit. 2.10. Therefore, the Apoſtle, after he hath ſpoken at large of the duties of holineſſe, belonging to all in general, he comes, among other relations, to point out the duties of wives to their husbands; Likewiſe, ye wives, be ſubject, &c. 2. The ſum of a Womans duty to her Husband, is, ſubjection, which doth conſiſt in a reverend eſteem of him, as of one placed by the Lord in a degree of ſuperiority above her, which will produce reverent ſpeaking of him, and to him, ver. 5. and in giving obedience to his commands in things lawfull, both which are in the ſignification of this word, whereby the Apoſtle expreſſeth the whole duty of Wives to their Husbands, Likewiſe, ye wives, be ſubject to your own huſbands. 3. However there be difference among thoſe relations that are betwixt the Lord's People, ſome of them having more of dominion and ſubjection in them, as thoſe laſt mentioned in the former Chapter, betwixt Magiſtrates and Subjects, Maſters and Servants, others of them having more of equality and love in them, as this which is here betwixt Huſband and Wife; Yet, the obligation to the duties of the latter ſort is no leſſe ſtrict, than to the duties of the former, both being enjoyned by the ſame authoritie, and ſo to be made conſcience of upon the ſame hazard: Therefore the Apoſtle preſſeth the duty of Women to their Husbands by ſuch an expreſſion, as imports a like ſtrictneſſe of tye upon them to their duty, as was upon thoſe mentioned in the laſt part of the former Chapter, Likewiſe, ye wives, be ſubject, &c. 4. The wickedneſſe and diſobedience to the Goſpel of any married perſon, however it may draw themſelves under the curſe of God, Yet it doth neither looſe the relation, nor exempt the other party from their duty (excepting in the caſe of Adultery, and lawful divorce thereupon, Mat. 5.32. or wilful deſertion, 1 Cor. 7.15.) but doth rather tye the better party the more ſtrictly to a conſcionable diſcharge of that duty, for the conviction or gaining of the other party: for, though the Apoſtle here doth ſuppone Husbands, ſome of them at leaſt, to be diſobedient to the Word, Yet, he preſſeth upon their Wives, dutifulneſs to them, as to their own Hubands; Be in ſubjection to your own huſbands, that if any obey not the Word, &c. 5. Although the publick Miniſtery of the Word, be the ordinary and principal mean of ſinners converſion to the Lord, Rom. 10.15, 17. p. 143Yet the Lord may, and ſometimes doth make uſe of the pains of private Chriſtians for that effect: for, it is ſupponed that they who obey not the Word, may be won to obey it by the converſation of their wives. 6. Although the Children of the Lord be bound to deal with the unconverted, or profane, among whom they live, by diſcourſe and conference, commending Chriſt to them, and pointing out the way of attaining acquaintance and communion with him, Joh. 4.29, 30. Philip. 2.15, 16. Yet, it is mainly a converſation ſuitable to the Word that God uſeth to bleſſe, for gaining of ſuch to fall in love with Religion, without which the beſt diſcourſes will rather harden folk in ſin, than reclaim them from their ſinful wayes; Therefore the Apoſtle here preſſeth practical duties upon Chriſtian Women, as the beſt way to gain their unbelieving Husbands, That if any obey not the Word, they may be won by the converſation of the wives: while they behold your chast converſation, &c. 7. The Lord's People ought not to quit their hopes of the converſion of thoſe, who have not hitherto been perſwaded by the Word to follow the directions thereof, neither yet do believe the Truths revealed in it, But they ought to continue their pains toward thoſe with whom the publick Miniſtery doth not prevail: for, even to theſe Huſbands whom the Apoſtle ſupponeth to be unbelievers, diſobedient to the Word, and ſuch as will not be perſwaded thereby, (as the word here ſignifieth) he pleads for duty from their Wives, in hopes of gaining them thereby, That if any obey not the Word, they may without the Word be won by the converſation of the wives. 8. The winning of a ſinner to Jeſus Chriſt, is an imployment full of gain and advantage, (as the word here tranſlated to be won, ſignifieth) both to the ſinner it ſelf, who is thereby made partaker of the true riches, Jam. 2.5. and to thoſe who are inſtrumental in that work, in regard of the comfort they may have from them, Philip. 4.1. and the reward they ſhall have from God, Dan. 12.3. and therefore it ought to be mannaged with a great deal of p. 144ſpiritual policy and skill, as the ſame word alſo ſignifieth; That if any obey not the Word, &c. they may be won. 9. There is no part of a Chriſtians converſation ſo prevalent to gain on-lookers to fall in love with Religion, as that wherein the duties which we owe to others, in the relation we have to them, doth ſhine: for, theſe two, chaſtity (which in the peculiar ſignification of it, is one main duty of the Wife in reference to her Husband) and fear, (ſignifying reverence to a ſuperiour, Rom. 13.7.) are the qualities of a chriſtian converſation, which the Spirit of God here condeſcends upon, as moſt prevalent for gaining unbelievers to fall in love with Religion; They may be won, while they behold your chaſt converſation, coupled with fear. 10. Carnal men do very accurately pry into all the ſecrets of the practice of thoſe that are religious, which though it be done by them, that they may find occaſion againſt the Godly, Pſal. 56.6. who ſhould therefore be the more circumſpect, Pſal. 39.1. and the more earneſt for God's teaching, Pſal. 27.11. Yet the Lord may make uſe of it contrary to their intention, to be a mean of much good to their ſouls: for, the word which the Apoſtle uſes here, while they behold, ſignifieth very accurately to pry into, and ſeriouſly to conſider a thing: upon which, the Apoſtle may be ſafely conceived to lay ſome weight for moving Chriſtian Women to the more holy circumſpection in their carriage, which the Lord might bleſſe for gaining of their Husbands, While they behold your chaſt converſation. 11. There is no true purity or holineſſe of converſation, which doth not flow from fear of offending God in the heart, by which Chriſtians depart from evil in their practice, Prov. 16.6. Nor is there any true fear of God in the heart, where, the converſation is not in ſome meaſure holy, Jer. 32.40. for, though this chaſtity and fear, of Chriſtian Women here ſpoken of, may be taken with a ſpecial reſpect to their Husbands, Yet the words are of a larger ſignification, and muſt neceſſarily include holineſſe of life, and fear of offending God in the heart, what p. 145ever they might ſuffer from their Husbands, the one whereof cannot be ſeparated from the other, A chaſt converſation, coupled with fear.

Verſ. 3. Whoſe adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel:

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.

The Apoſtle giveth here two further directions to believing Women for attaining to ſuch a converſation, as, through the Lord's bleſſing, might prove a mean of gaining their unbelieving Husbands: The one is negative, that they ſhould not be too curious, and ſuperfluous, in trimming their outward man. The other is poſitive, that their great pains ſhould be to have their inward man adorned with the grace of God, eſpecially meekneſſe and peaceableneſſe of ſpirit, in reference to their Husbands, and the Lord's diſpenſation in tying them to ſuch men, and to a croſſe with them: which laſt, he preſſeth by two arguments, The firſt is, that this was an ornament that would not wax old as others do. The ſecond is, that it is in very high eſteem with the Lord, and therefore as they deſired to gain their husbands by their outward carriage, their great care ſhould be to attain to a right frame of ſpirit within. Hence Learn, 1. Even the Children of the Lord are in hazard to offend Him and others, in the matter of their apparrel, while they labour not to have the ſame ſuitable to their ſeveral ranks and conditions, which God would have diſtinguiſhed in ſome meaſure by apparrel, Eſth. 5.1. Gen. 38.14. while they affect a newneſſe and ſtrangeneſſe, whether in the kind of their apparel, or in their way of uſing of it, Zeph. 1.8. and when much time and expences are waſted about apparel, as is imported in the Apoſtle's words here. In all which, and the like caſes, the Lord's People are ready to p. 146offend in the matter of their apparel; and that becauſe there is in them much unſubdued pride and vanity ready to manifeſt it ſelf that way, Iſa. 3.16, 18, &c. and becauſe they forget, that apparel is given to make them aſhamed in remembrance of their ſin, 1 Tim. 2.9, 14. for, the hazard of offending (by waſting both time and means) is imported in this diſſwaſive of the Apoſtle; Whoſe adorning, let it not be that outward adorning, of plaiting the hair, and wearing of gold, or of putting on of apparel. 2. Although the Lord allow perſons who are in eminency above others, to have ornaments beyond neceſſity, Iſa. 22.…0, 21, 22. and others to have more than ordinary at ſome ſpecial occaſions, Gen. 24.30. and all of his People to provide for things honeſt in the ſight of all men, Rom. 12.17. Yet, when any Profeſſor of Religion becomes exceſſive in the uſe of his liberty in theſe things, he will be ſo far from commending Religion to others thereby, that his practice will rather be a hinderance unto others to fall in love with it, who may, or will readily take occaſion thence, to think that Chriſtians have no better things to take them up, than theſe whereupon they waſt their time, pains and means: for, from this evil the Apoſtle here diſſwades Chriſtian Women, as they would gain their Heathen Husbands; importing, that their vanity and exceſſe in the matter of their apparel, would rather hinder them, than gain them to fall in love with Chriſtianity; Whoſe adorning, let it not be that outward adorning, of plaiting the hair, &c. 3. They that would by their outward carriage, commend Religion, and win others to fall in love therewith, muſt have their prime care exerciſed about their heart, which, if it be adorned with the graces of God's Spirit in life and practice, the converſation cannot but be lovely to all rightly diſcerning on-lookers: for, the Apoſtle, having told thoſe believing Women before, that it was their converſation mainly which would gain their Husbands, he now condeſcendeth upon the way of attaining to ſuch a converſation, Whoſe adorning, let it not be that outward p. 147adorning, &c. but let it be the hidden man of the heart, 4. Thoſe that waſt much time, pains and means, in decking and trimming of their bodies, do ordinarily neglect their ſouls, leaving theſe in a diſorderly, ſordid and filthy condition: for, the Apoſtle, diſſwading from the one, and (in oppoſition thereto) perſwading to the other, importeth the inconſiſtency of ſuch an adorning of the outward man, with the adorning of the inward; Whoſe adorning, let it not be that outward adorning, &c. but let it be the hidden man of the heart. 5. The Lord hath been pleaſed to hide the hearts of every one, from the knowledge of another, who therefore ought not by their raſh judging, and cenſuring of the inward frame and ſtate of others, to invade the Lord's prerogative of ſearching the heart, Jer. 17.10. but ought to beſtow much pains, for keeping in a right frame their own hearts, which are hid from all eyes but God's, as a prime evidence of their ſincerity, Pſal. 51.6, 7. Therefore the inward frame of the ſpirit, is here called, The hidden man of the heart. 6. That which mainly makes the carriage of a Profeſſor of Religion a mean to gain others to Jeſus Chriſt, is, the exerciſe of the graces of God's Spirit within, eſpecially meekneſſe and quietneſſe of ſpirit; by the former whereof, (to wit, meekneſſe) they keep down their paſſions from riſing againſt others that wrong them, or againſt the Lord's diſpenſation in exerciſing them more hardly than others, Numb. 12.2, 3. whereby alſo they eſſay all amicable and loving wayes of reclaiming ſuch as do wrong them, before they go to the rigor of juſtice, 1 Cor. 4.21. and by the latter, (to wit, quietneſſe of ſpirit) they do eſchew all needleſſe contradiction of others, Iſa. 53.7. all raſhneſſe in their actions, Act. 19.36. all medling with things not belonging to them, 1 Theſſ. 4.11. and all expreſſions of miſcontent with that lot which the Lord hath carved out to them, Pſal. 131.2. All which are here required of Chriſtian Women, tied to unbelieving and profane Husbands, as ſpecial means of gaining them to Chriſt: for, in order p. 148to their gaining, the Apoſtle thus exhorteth the Wives, to put on the ornament of a meek and quiet ſpirit. 7. Where ſuch a gracious frame of ſpirit is within, as the Apoſtle here exhorteth Chriſtian Women to labour for, it will have viſible effects that may be diſcerned without: for, the Apoſtle exhorteth Chriſtian Wives to the ſtudy of meekneſſe and quietneſſe of ſpirit, as a mean to gain their unbelieving Husbands, which it could not prove, except the effects thereof were viſible in their carriage. 8. The grace of Chriſt is ſuch an ornament, as being once put upon the ſoul, doth never altogether fade or wax old; The conſideration whereof ſhould make Chriſtians more careful to have it in exerciſe in their hearts, than to have on the beſt of their ornaments which will ſoon wear and wax old: for, as an argument to move Chriſtians to put on this adorning of Gods grace, the Apoſtle affirms it to be that which is incorruptible. 9. Although every grace be the Lords own free gift, Jam. 1.17. and the moſt Gracious cannot properly be profitable to Him, Job 22.2. Yet, He is pleaſed to eſteem of his own grace, and graciouſly to reward the perſons to whom He gives it, as if it were of much worth to Him; The conſideration whereof, ſhould heighten the eſteem of grace in our hearts, and quicken us to pains for getting and increaſing of it: for this end is this adorning of a meek and quiet ſpirit here commended from this, that it is in the ſight of God of great price.

Verſ. 5. For after this manner in the old time, the holy women alſo who truſted in God, adorned themſelves, being in ſubjection unto their own huſbands.

6. Even as Sarah obeyed Abraham, calling him, Lord, whoſe daughters ye are as long as ye do well, and are not afraid with any amazement.

Here are two further arguments, whereby the Apoſtle preſſeth upon Chriſtian Women the ſtudy of ſuch a carriage, as might prove a mean of gaining their wicked p. 149Husbands; The one is taken from the example of holy believing VVomen, regiſtred in Scripture, who counted it their beſt ornament to manifeſt their holineſſe and faith, by their dutifulneſſe to their Husbands; and particularly of Sarah, who teſtified her obedience to her Huſband, by her reſpective and reverend language to him: The other argument, is from the advantage of ſuch a carriage, that if they did imitate theſe holy Women, eſpecially Sarah, in dutifulneſſe to their Husbands, notwithſtanding of any terror from them, they ſhould prove themſelves heirs of Sarah's bleſſedneſſe. Hence Learn, 1. The Children of the Lord have not only need of precepts to preſſe their duty upon them, but likewiſe of the examples of others held forth to them, who have gone before them in the practiſe of theſe duties, that ſo they may apprehend them feaſible, ſeing others have attained to them; and ſweet, ſeing others have chearfully practiſed them; and the neglect of them hazardous, ſince theſe who have made conſcience of them, may be brought as witneſſes againſt the neglecters of them: Therefore, after the Apoſtle hath preſt, by precepts and reaſons, the duty of believing Women to their Husbands, he here beareth in the ſame further by the example of the Saints: for, after this manner alſo the holy Women in the old time, who truſted in God, adorned themſelves, being in ſubjection to their own huſbands. 2. The approven examples of the moſt eminent of the Saints, making conſcience of moral duties, which are regiſtred in the Old Teſtament, are obligatory under the New to the meaneſt of Believers in Chriſt, who are not by their Chriſtian Liberty freed from imitating them in theſe: for, here the Apoſtle preſſeth upon Chriſtian Women, dutifulneſſe to their Husbands, from the example of holy Women under the Old Teſtament, and particularly Sarah, who was an eminent, and, in ſome reſpects, an extraordinary perſon; For after this manner in the old time the holy women alſo, &c. Even as Sarah, &c. 3. There is no true holineſſe, which hath not Faith in God for the fountain p. 150and root of it, whereby the heart relieth on God for furniture for the duties of holineſſe, and encouragement againſt difficulties in the way thereof; Nor, is there any real truſting in God, which hath not for the fruit thereof, holineſſe, conſiſting in the ſtudy of abſtenance from every known ſin, and endeavour after every known duty: for, from theſe two joyntly, are thoſe ancient Believers deſcribed, as examples to be imitated by others; Holy Women▪ who truſted in God. 4. True holineſſe and faith in God are mainly evidenced in the particular duties of theſe relations, wherein the Lord's Providence hath plac…d his People; the conſcionable diſcharge whereof, doth prove the principal ornament of Profeſſors: for, here the Apoſtle ſets forth thoſe ancient believing Women, as in their beſt ornaments, while they are evidencing their holineſſe, and truſting in God, by their dutifulneſſe to their Husbands, to be imitated by Chriſtian Women under the Goſpel, The holy Women who truſted in God, adorned themſelves, being in ſubjection to their Huſbands. 5. The Lord takes notice of the leaſt act of ſincere obedience to his Commands, even when it is mixed with many ſinful failings, which he paſſeth in penitents, and would not have any of his People caſt at any good in others, nor be the leſſe careful to imitate it, that they do diſcern much miſcarriage joyned with it: for, in that paſſage of Sarah's, Gen. 18.12. which is here related to, there are many ſinful failings, and little thing commendable, beſide that one word, evidencing her reverence to her Husband, which the Lord here regiſtreth for her commendation and others imitation, hiding the faults that were therewith; Even as Sarah obeyed Abraham, calling him, Lord. 6. The want of theſe qualifications in parties to whom the Lord's People have relation, which have been eminent in others, doth not exempt them from theſe duties, which by vertue of that relation have been performed to others, endued with theſe qualifications: for, here the Apoſtle, from Sarah's reverencing of Abraham▪ an extraordinary and eminently gracious p. 151man, inferreth upon Chriſtian Women reverence to their wicked infidel Husbands; Even as Sarah obeyed Abraham, calling him, Lord. 7. When we obtain grace from the Lord, to follow the footſteps of the Saints, regiſtred in Scripture, eſpecially in the faithful diſcharge of the duties of our particular ſtations and relations, then do we prove our ſelves to be partakers of the ſame ſpiritual priviledges with them, and heirs of the ſame eternal bleſſedneſſe which they now poſſeſs: for, as thoſe who imitate the faith and obedience of Abraham, are for that called his children, Rom. 4.11, 12. Gal. 3.7, 9, 29. So, theſe Women here, who imitate Sarah in well-doing, particularly, in obedience to their Husbands, are called her daughters, Whoſe daughters ye are as long as ye do well, which is not to be underſtood, as if they were caſt out of the number of her daughters for every ſhort-coming in their duty, but that it is in the way of their duty, that they will clear to themſelves their right to her bleſſedneſs, and enjoy the ſenſe of their intereſt in the ſpiritual priviledges which ſhe had. 8. They that reſolve to hold on in the way of well-doing, may reſolve to meet with as much of terror and afrightment therein, as wicked men can make them; yea, even from thoſe of their neareſt relations, whoſe enmity againſt godlineſſe, before the Lord change them, is greater, than any natural affection they have to thoſe they are moſt ſtrictly tied unto: for, it is mainly againſt the terror and amazement of wicked Husbands, that the Apoſtle here guards Chriſtian Women, encouraging them by this, that they ſhould prove themſelves daughters of Sarah, if they held on in their duty, and were not afraid of any amazement. 9. It is perſeverance in the way of duty, when there is not only ſmall appearance of ſucceſſe, but much terrible oppoſition from wicked men in following of it, which mainly cleareth to Believers their right to the heavenly inheritance: for, this the Apoſtle preſſeth upon Chriſtian Women, as that which would prove them daughters of Sarah, that is, co-heirs with her of the heavenly inheritance, p. 152if they did well, and were not afraid of any amazement.

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.

In the next place, the Apoſtle preſſeth the duties of Husbands to their Wives▪ which he comprehendeth in two branches: Firſt, That they ſhould manifeſt a ſpecial meaſure of prudence and heavenly wiſdom in converſing with them; And ſecondly, that they ſhould ſeaſon their authority over them with tenderneſs and reſpect to them: both which he preſſeth by ſeveral arguments, 1. From the ſtrictneſſe of their obligation to theſe duties, which was the ſame with that of the Wives to theirs. 2. From the weakneſſe and infirmity of the Women, which calls for the more wiſe and tender dealing. 3. From the equality of both in partaking of ſpiritual and eternal priviledges. And, 4. from the hazard of the neglect of thoſe duties, to wit, the interrupting of their ſervice to God, particularly the marring of their acceſs to him in prayer. Hence Learn, 1. Husbands are no leſſe ſtrictly tied to duty toward their Wives, than the Wives are to duty toward them, or any inferiour toward their ſuperiour; and therefore, they ought not to make their ſuperiority a pretence to the neglect of their duty, as if their Wives were tied, and themſelves left at liberty: for, the Apoſtle uſeth the ſame word in preſſing the duty of Husbands to their Wives, which he did before in preſſing the duty of Wives to their Husbands, and of Servants to their Maſters; Likewiſe, ye husbands. 2. It is the duty of Huſbands to cohabit with their Wives, and to labour for much prudence and wiſdom in converſing with them, that they may not only know their own duty toward them, but may be able to inſtruct them in theirs, 1 Cor. 14.35. that they may diſcern how far to intruſt them p. 153with their affairs and counſels, Prov. 31.11. and how far they ought to keep up the ſame from them, Mica. 7.5. and that they do not rule them according to their paſſion and will, but according to that wiſe rule ſet down in the Word: for, the Apoſtle here preſſeth upon Huſbands, both cohabitation, and wiſe walking with their Wives; Ye husbands, dwell with them according to knowledge. 3. There is not only love required of the Huſband toward the Wife, but likewiſe ſome reſpect and honour, ſuch as makes them ſignifie their ſympathy with them under their croſſes, 1 Sam. 1.8. their high eſteem of the vertues they diſcern in them, Prov. 31.28. and ſuch as may conciliate reſpect to them from the reſt of the family, Gen. 16.6. for, this is the other branch of the duty of Husbands, giving honour unto the Wife. 4. It hath pleaſed the Lord to exerciſe the Woman with a ſpecial meaſure of weakneſſe and infirmity, both natural, by impoſing upon her much pain and labour in bringing forth and educating of Children, and moral, by giving her fewer opportunities than the Man hath of means for perfecting of her natural parts, which likewiſe are not ordinarily ſo ſtrong in her as in the Man: in which reſpects ſhe is here called the weaker veſſel. 5. The conſideration of this weakneſſe of the Woman ſhould be ſo far from making Husbands to deſpiſe and ſlight them, that by the contrary it ſhould increaſe their reſpect to them, conſidering that by reaſon thereof they are the more eaſily cruſhed and broken in their ſpirits, eſpecially by the auſtere and undutiful carriage of their Husbands, and the more apt to apprehend themſelves ſlighted: for, ſo it is here made an argument to procure reſpect to them from their Husbands, giving honour unto the Wife, as unto the weaker veſſel. 6. Both the work of God's ſaving grace in his own, which is here called the grace of life, becauſe it quickens the ſoul, where it is, for ſpiritual performances, and clears its right to eternal life; and likewiſe eternal life it ſelf, which may be ſafely conceived to be comprehended in the ſame expreſſion, is the free gift p. 154of God's grace, proceeding meerly from his favour and love, beſtowing the ſame upon ſinners, as their inheritance never to be taken from them: for, of both theſe the Apoſtle may be underſtood, while he calleth Chriſtian Women, and their Husbands, to whom he ſpeaketh, as being Believers, Heirs together of the grace of life. 7. The difference of ſex, or outward condition, among the Lord's People, doth not hinder their equality in the participation of ſpiritual and eternal priviledges, which free grace doth beſtow without reſpect to theſe differences, Gal. 3.28. for, here Husbands and Wives are called Heirs together of the grace of life. 8. The conſideration of this equality ſhould ſtrongly move ſuperiours to make conſcience of duty toward their inferiours, conſidering, that becauſe of this equality, their inferiours are no leſſe dear to God than themſelves, and that they are fellow-heirs with them of that which is much better than any thing of a temporary concernment, wherin they do excel them: for, this is here brought as an argument of Husbands dutifulneſſe to their Wives, That they are heirs together of the grace of life. 9. Although none can be ſo infallibly perſwaded of anothers being in the ſtate of grace and ſalvation, as they may be of their own, Rev. 1.17. Yet ought every Profeſſor to entertain ſo much charity of another, concerning that, as may make them no leſſe conſcionable in every duty toward them, than if they were ſuch, and not upon ſlender grounds to queſtion the ſame, or admit of thoughts to the contrary, leſt thereupon Satan make them apprehend exemption from duty toward them: for, ſo much is imported here, while Huſbands are exhorted to duty toward their Wives, and that becauſe they ought to judge them in charity, Heirs with them of the grace of life. 10. When Chriſtians are not making conſcience of the faithful diſcharge of the duties of their particular relations, eſpecially of this betwixt Husband and Wife, then the duties of God's Service, chiefly in their families, and in ſecret, will either be broken off, or the ſucceſſe of them marred; for, how-ever p. 155the one party may be more innocent than the other, yet the guilt of the injuring party, and the grief and paſſion of the injured, will not only indiſpoſe the hearts of both for duties, and mar their hearty joyning in them; but will alſo readily cut off (as the word here rendred, to hinder, ſignifieth) the very external performance of the duty of Prayer (under which all other religious performances may be comprehended) and mar their acceſſe to God, and the ſucceſſe of their duties: for, ſo much is imported in this laſt reaſon, That your prayers be not hindred. 11. The more conſcionable Chriſtians are by the grace of God enabled to be, in the diſcharge of the particular duties of their ſeveral relations, the more acceſſe to God, and ſucceſſe of all their religious performances may they expect: for, this motive, as it imports the hazard to follow upon the neglect of duties of that ſort, ſo it imports alſo the advantage to follow upon the conſcionable diſcharge thereof, to wit, that their Prayers ſhould not be hindred.

Verſ. 8. Finally, be all of one mind, having compaſſion one of another, love as Brethren, be pitiful, be courteous:

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.

Here is the ſecond part of the Chapter, wherein the Apoſtle exhorteth to the exerciſe of ſuch graces and duties of holineſſe, as do concern every Chriſtian; and do ſerve in a ſpecial way for keeping up a profitable and comfortable communion with God and with his people: of which ſort, the Apoſtle condeſcendeth upon ſeven, Firſt, That they ſhould labour for unity of judgement among themſelves. Secondly that they ſhould be affected with one anothers condition, as if it were their own. Thirdly, that their love one to another ſhould reſemble that which is among Brethren. Fourthly, that they ſhould pity the infirmities one of another. Fifthly, that p. 156they ſhould ſhew themſelves courteous in their carriage, and eaſie to be converſed with, ver. 8. Sixthly, that they ſhould not ſtudy to requite mutual injuries: But, ſeventhly, rather ſeek the happineſſe of them that wrong them. All which, eſpecially the laſt two, the Apoſtle preſſeth by this reaſon, that they were all called to inherit one common bleſſedneſſe.

From ver. 8. Learn, 1. Although compleat oneneſſe of judgment cannot be expected among the Lord's People, whileſt knowledge is imperfect in all, 1 Cor. 13.9. and diſpenſed in different meaſures, Rom. 12.6. Yet it ought to be the ſincere endeavour of every one, ſo to drink-in the knowledge of all ſaving and neceſſary Truths themſelves, and to imploy their power, according to their calling, to make all others do the ſame, that they may be, ſo far as is poſſible, as if one and the ſame mind were in them all, (as the word here ſignifieth) which is in ſome good meaſure attained, when Chriſtians do agree in all ſaving and fundamental Truths, and when their prime projects and deſigns (as the word alſo ſignifieth) do meet in one, to wit, the advancement of the glory of Jeſus Chriſt; without which unity of judgment, there doth ordinarily follow among the Lord's People alienation of affection, Gal. 4.15, 16. and a loſſe of the conſolations of Chriſt's Spirit, which uſes to be given through their communion among themſelves, Philip. 2.1, 2. for, this is it which the Apoſtle here expreſly preſſeth, Finally, be all of one mind. 2. Every one of the Children of the Lord, ought to be ſo affected with the condition of another, as if it were their own, mourning with, and for one another in affliction, as if they were afflicted with them, Heb. 13.3. rejoycing in, and praiſing for, their welfare, as if they were in their caſe, Rom. 12.15. conſidering, that they are all members of one body, 1 Cor. 12.26. and, that this ſympathizing frame of ſpirit is a ſpecial part of our conformity to Jeſus Chriſt, Heb. 4.15. for, this is the ſecond duty here preſſed, having compaſſion one of another. 3. Whatever differences for worldly reſpects, or p. 157meaſures of ſpiritual gifts, there may be among the Children of the Lord, there ſhould be, notwithſtanding, ſuch affection and love in the moſt eminent and ſtrongeſt, toward the meaneſt and weakeſt, as is among Brethren, they being all Children of one Father, Joh. 1.12. and the weakeſt owned by Chriſt as his Brethren, Heb. 2.11. and co-heirs, not only with the ſtrongeſt, but with Jeſus Chriſt himſelf, of everlaſting bleſſedneſſe, Rom. 8.17. and therefore that meaſure of affection which may be found among men without the Church, who have not put off humanity, is not ſufficient for one of the Lord's People toward another: for, this is the third duty here preſſed, Love as Brethren. 4. There can neither be unity, ſympathy, nor brotherly love among the Lord's People, unleſſe they have hearts to pity the infirmities one of another, and ſome proueneſſe of ſpirit to do good to others, even when they deſerve the contrary at their hands: for, this word, whereby the Apoſtle preſſeth the fourth duty, is often uſed to ſignifie Chriſt's compaſſion to his own, which is manifeſted in beſtowing favours notwithſtanding of provocations, and ſignifieth ſuch a tender-heartedneſſe, as is evidenced by forgiving of wrongs, Eph. 4.32. be pitiful. 5. They that would keep up a ſweet and profitable ſociety with others of the Lord's People, muſt ſhew themſelves affable and pleaſant in their carriage towards them, ſtudying to ſpeak and do, ſo far as they may with a good conſcience, what may be acceptable, and engaging of their affections to them: for, this duty, which is the laſt in the eight Verſe, as alſo all the former, may be taken in reference to the keeping up of ſociety with others; be courteous.

From ver. 9. Learn, 1. Even thoſe who have attained to ſuch a carriage, as ought in all reaſon to be lovely, and honoured by all with whom they converſe, may, notwithſtanding, reſolve to meet with much hard uſage, and many ſlanders: for, the Apoſtle preſſeth here, patience, in the ſixth place, importing, that they who had attained to all the former ſive, would, notwithſtanding, have ado p. 158with their patience, Not rendring evil for evil, or railing for railing. 2. The Children of the Lord may reſolve, not only to meet with hard uſage, and bitter language, from the profane, or thoſe that are without, but even from their fellow-Profeſſors, whether Hypocrites, who will ſtill be maligning the ſincere, Gal. 4.29. or even truly gracious, whoſe corruptions oppoſe grace in others, Job 16.20. for, this laſt grace of patience, preſt in the beginning of the eight Verſe, cannot well be taken in reference to other perſons, than theſe, in reference to whom the exerciſe of the former graces or duties were preſſed, which do clearly relate to other Profeſſors; and therefore this imports, that they might be tried both with evil deeds and words, from ſuch, while the Apoſtle thus dehorteth, Not rendring evil for evil or railing for railing. 3. However the beſt of the Children of the Lord, are prone to ſtudy revenge, and requital of private injuries, as is ſupponed in this diſſwaſive; Yet muſt they not allow themſelves in ſo doing, as they love their own, and others peace, and deſire to eſchew the diſpleaſure of God for uſurping his place, Rom. 12.19. Prov. 23.2. Not rendring evil for evil, or railing for railing. 4. So far ſhould the Lord's People be from the ſtudy of private revenge, and retaliation of wrongs done by one of them againſt another, that by the contrary the greateſt perſonal wrong by word or deed, ſhould not hinder one of them, to procure the beſtowing of bleſſings, if they be able, upon another, to commend in them what they can diſcern to be praiſe-worthy, or to pray for their true bleſſedneſſe, which is a ſpecial draught of the Image of the Lord, Mat. 5.44, 45. All which, is in the ſignification of this word, whereby the Apoſtle expreſſeth the duty oppoſite to rendring evil for evil, or railing for railing; but contrariwiſe, bleſſing. 5. The conſideration of that everlaſting bleſſedneſſe, which conſiſteth in the clear viſion, and full fruition of God in Chriſt through the Spirit, and which ſinners, who are naturally under the curſe, are called to poſſeſſe, as their free-gifted inheritance (as the word here p. 159tranſlated, to inherit, ſignifies) ſhould comfort the hearts of Believers againſt the worſt uſage, and vileſt reproaches of men, which will be ſufficiently made up when they come to poſſeſs that bleſſedneſs: the thoughts wherof ſhould take them off from all ſtudy of revenge, toward thoſe who may be heirs with them of the ſame inheritance; and who could never wrong them ſo far, as they have wronged the Lord, who hath graciouſly called them to poſſeſs that free-gifted inheritance: for, this is here propoſed by the Apoſtle, as an argument to patience under wrongs, and a diſſwaſive from revenge among the Lord's people: for, even hereunto were ye called, that ye ſhould inherit a bleſſing.

Verſ. 10. For he that will love life, and ſee good dayes, 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.

Here is a ſecond motive to the ſtudy of the duties formerly preſſed, to wit, That that ſtudy was the way to have a ſweet life, and many good dayes in communion with the Lord, notwithſtanding of all their troubles: And this argument is taken out of Pſal. 34.12, 13. and doth contain four ſeveral directions, for clearing the way of attaining to that ſweet fellowſhip with God, and among themſelves. The firſt, is, that they ſhould watch againſt the evils of the tongue. The ſecond is, that they ſhould ſet againſt every known ſin. The third is, that they ſhould ſet about the practiſe of every known duty. And fourthly, that they ſhould earneſtly purſue peace with others of the Lord's People, So might they expect ſweet communion with himſelf. Hence Learn, 1. Although the moſt part of men eſteem their life happy, and their dayes good enough, if they enjoy abundance of earthly comforts, Pſal. 4.6, 7. and 49.16, 18. Yet there is no life, that deſerves the name of a life, except it be p. 160ſweetned ſometimes with taſts of the Lord's ſpecial love; nor are there any dayes, that are worthy to be called good dayes, which are not ſpent in fellowſhip with God: for, this life, and thoſe good dayes here ſpoken of, are the ſame with taſting how gracious the Lord is, as appears, by comparing theſe words, with the ninth verſe of the Pſalm whence they are cited. 2. There is no way to live that ſweet life, and to ſee thoſe good dayes that ſinners may attain unto, even here away in communion with the Lord, but by the ſtudy of holineſſe, eſchewing every thing that grieves the Spirit of God, and aiming ſincerely at the practiſe of every thing that is well-pleaſing in his ſight: for, both theſe are here preſt as the way to have that life, and to ſee thoſe good dayes. 3. Although men are prone to count very little of the ſins of their tongue, Pſal. 12.2, 4. Yet much of that guilt, which marreth ſweet fellowſhip with God, will be found in ſins of that kind; partly, in idle and unprofitable diſcourſes, whereof men muſt give an accompt, Mat. 12.36. fooliſh talking, and jeſting which is not convenient, Eph. 5.4. rigid cenſuring of, and bitter env…ighing againſt others, which makes all that Chriſtians do in Religion, uſeleſſe, Jam. 1.26. and grieves the Spirit of God, Eph. 4.29, 30, 31. medling with thoſe things in diſcourſe wherein folks are not concerned, 1 Tim. 5.13. and the like, which may be comprehended under that which is here called Evil; and partly, in equivocation, Gen. 20.2. 12. venting of error under fair ſpeeches and pretences, Rom. 16.17▪ and hypocritical or fained diſcourſes, whereby Chriſtians do give out themſelves to be what they are not, which reſembles that, whereunto David relateth in that paſſage of the Pſalm which is here cited, as appears, by comparing the words with the title of that Pſalm. All which, and the like, may be comprehended under guile; and both ſorts of ſins of the tongue, are to be abſtained from by thoſe, that would enjoy communion with the Lord: for, in order to that, this is the firſt direction, He that will love life, and ſee good dayes, let him p. 161refrain his tongue from evil, and his lips that they ſpeak no guile. 4. Were Chriſtians never ſo innocent in their diſcourſes, and watchful over their tongue, except alſo they make it their ſerious ſtudy to keep a diſtance in heart and practice from every known ſin; and that as it is evil, and contrary to the holy nature and will of God, they cannot expect to keep up that ſweet communion with God, which he allows upon his own: for, this is the ſecond direction neceſſary for attaining to that end, Let him eſchew evil. 5. It is not ſimple abſtinence from ſin, (ſuppoſe that could be attained to without further) that fitteth ſouls for entertaining fellowſhip with God, unleſſe there be alſo joyned therewith a ſincere and univerſal aim at every thing that is well-pleaſing in the ſight of God, both in duties relating more immediately to God, and his publick matters in the world, 2 Chron. 24.16. and in duties toward others of his People, whether thoſe of our particular relations, 1 Tim. 5.4. or others, Gal. 6.10. to which theſe Scriptures give the name of doing good: for, this is the third direction for attaining and enjoying communion with God, Let him do good. 6. They that deſire to have much peace in fellowſhip with God, muſt be very ſerious in ſtudying peace with others, both by living peaceably with them themſelves, ſo far as is poſſible, Rom. 12.18. without prejudice to Truth, Zech. 8.19. or holineſſe, Heb. 12.14. and procuring and cheriſhing peace among others of the Lord's People, Mat. 5.9. both which are comprehended in this fourth direction for attaining to, and enjoying of communion with God; Let him ſeek peace, and enſue it. 7. As there will be no ſmall difficulty from Satan, our own and others corruptions, in the way of attaining and entertaining peace among the Lord's People; So none of them muſt ſtand upon their pains in the purſuit thereof, nor quit the ſame, though upon many former eſſayes they have not had ſucceſſe, and though peace ſeem to be flying from them. All which is imported in the ſignification and doubling of the word here, Seek peace, and enſue it.

p. 162Verſ. 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.

Here are three further arguments to preſſe the forementioned duties: The firſt is, that the watchful providence of God is exerciſed about them for their good, who having fled to the righteouſneſſe of Chriſt, do alſo walk in the way of righteouſneſſe or holineſſe formerly deſcribed. The ſecond is, that he doth favourably accept of their prayers. And the third is, that the terror and wrath of God is imployed againſt thoſe that walk in the contrary way. Hence Learn, 1. It is the priviledge of juſtified perſons, walking in the way of holineſſe, to have the favourable providence of God, watching over them for good; which comprehends his furniſhing of them with every thing neceſſary for their welfare, Deut. 11.12. warding hazards off them, as far as ſhall be for their good, 2 Chron. 16.9. rendring ineffectual all oppoſition made to them, while he hath ſervice for them, Ezra. 5.5. ſupporting them under, and delivering them from all their troubles in due time, Pſal. 33.18. and making out his Covenant to them, Jer. 24.6, 7. All which, the Scriptures cited, make clear to be comprehended in this expreſſion which holds forth their priviledges; The eyes of the Lord are over the righteous. 2. Although, for wiſe reaſons, the prayers of the Lord's People may have no anſwer for a time, even after frequency and importunity in that duty, 2 Cor. 12.8. Yea, and to their ſenſe, may ſeem to be miſ-regarded by the Lord, Pſal. 22.2. Yet, their requeſts have alwayes a favourable acceptance with Him, in ſo far as He delights to hear them, Prov. 15.8. Cant. 2.14. and during the delay, is preparing them for a good anſwer, Pſal. 10.17. Iſa. 30.18, 19. Providing, they be praying for things agreeable to His will, 1 Joh. 5.14. not to gratifie their luſts, Jam. 4.3. but for his glory, and building their confidence of acceptance p. 163upon Chriſt's merits and interceſſion, Joh. 14.13. for, this muſt be ſome ſpecial notice he takes of their prayers, ſince he hears alſo the prayers of the wicked, though with deteſtation, Prov. 28.9. His ears are open to their prayers. 3. Only thoſe who in the ſenſe of their own unrighteouſneſſe are fled to the righteouſneſſe of Chriſt, that ſo their perſons may be accepted with God, and have obtained grace to be ſincere ſtudents of true holineſſe, may lay claim to theſe priviledges, the Lord's favourable providence exerciſed about them for good, and his acceptance of their prayers: for, the eyes of the Lord are over the righteous, and his ears are open to their prayers, 4. That which makes the life of Believers a life indeed, and their dayes good dayes to them, in the midſt of many troubles, is this favourable providence of God watching over them for their good, and his gracious acceptance of their prayers through his Son: for, theſe priviledges are brought in to clear wherein that life, and thoſe good days, ſpoken of in the former words, do ſtand, even in this, that the eyes of the Lord are over the righteous, and his ears are open to their prayers. 5. However the Lord may long ſpare wicked men in their ſinful courſes, from which indulgency of his, they take occaſion to do more and more wickedly, Eccleſ. 8.11. Yet His conſtant purpoſe is to deſtroy all of them, who make a conſtant trade of provoking Him, Pſal. 68.21. and that without any battel or reluctancy in their heart, Ezek. 11.21. and at laſt He will imploy his power and terror for their ruine; as is imported in this, The face of the Lord is againſt them that do evil. 6. It is both lawful and neceſſary for the Lord's People to encourage their own hearts in the duties of holineſſe, by the conſideration of that ſweetneſſe which the Lord uſeth to let out to them, while they hold that way; and to deter their hearts from thoſe ſins whereunto they do ſtrongly incline, by the conſideration of the hazard abiding them that continue in ſin: for, both the gain of godlineſſe, and the hazard of ſinful courſes, is here propoſed to be conſidered by them for theſe ends; for, the p. 164eyes of the Lord are over the righteous, &c. But the face of the Lord is againſt them that do evil.

Verſ. 13. And who is he that will harm you, if ye be followers of that which is good?

Followeth the laſt part of the Chapter, which is full of encouragement againſt ſufferings, and motives to the duties of holineſſe notwithſtanding thereof, together with ſeveral directions for attaining to a right carriage under the ſame. The firſt encouragement is, That the following of duty, notwithſtanding of ſuffering, would prove the beſt way of any to eſchew the hurt of all trouble from wicked men, with whom the Lord would aſſuredly reckon for moleſting of his People, while they were following their duty to him. Hence Learn, 1. Although the Godly may expect the hardeſt uſage in following their duty, that wicked men can deviſe or inflict upon them, Heb. 11.34. Yet properly, there can be no harm or evil done unto them, in regard the nature of all afflictions, eſpecially for well-doing, is charged to them, Rom. 8.28. their perſecutors cannot at all reach their better part, Luke 12.4. and all their loſſes by ſuffering for Truth, are more than ſufficiently made up to them, Mat. 19.29. for, this queſtion may be ſafely conceived to have the force of a denial, None ſhall be able to harm you, if ye be followers of that which is good. 2. The beſt way to eſchew, at leaſt to mitigate trouble, even from wicked men, is cloſe adherance to that which is right in the ſight of God: not becauſe wicked men favour the way of well-doing; but becauſe the Lord doth ſometimes allay their fury againſt thoſe that follow it, by putting convictions upon their conſcience of the equity of the cauſe which they perſecute, 1 Sam. 24.17, &c. and doth ſometimes work in their heart ſome reverence toward it, and them that follow it. Mark 6.20. for, here the Apoſtle mentioneth the following of that which is good, as the beſt way of eſchewing trouble from wicked men, p. 165who would be glad to ſee the miſcarriage of the Godly, that they might thence have occaſion to trouble them: And who is he that will harm you, if ye be followers of that which is good? 3. Whoever ſhal enterpriſe to harm, or evil intreat (as the word here ſignifieth) the Children of the Lord for their dutifulneſſe to him, the Lord ſhall enquire after them, he ſhall find them out, and reckon with them, be who they will: for, this queſtion may be taken for the Lord's chalenge of them, and his enquiry for them, to judge them; Who is he that will harm you? 4. The Children of the Lord are not only to go about their duty in obedience to his Commands, but likewiſe in imitation both of Chriſt himſelf, as their prime patern, Eph. 5.1. and of the reſt of his Saints who have walked in that way before them, Heb. 6.11. for, this is the deſcription of thoſe to whom this encouragement is given, that they are followers (or, as the word is, imitators) of that which is good.

Verſ. 14. But and if ye ſuffer for righteouſneſs ſake, happy are ye, and be not afraid of their terrour, neither be troubled.

The ſecond encouragement to conſtancy in duty, notwithſtanding of ſufferings, is, That if Chriſtians be put to ſuffer for adhering to the way of free juſtification by Chriſt's imputed righteouſneſſe, (which legaliſts did then perſecute) or, for any duty of holineſſe (which Libertines oppoſed) thoſe ſufferings ſhould evidence and promote their true bleſſedneſſe: from which encouragements, the Apoſtle doth infer, in the following words, ſeveral directions for attaining to a right carriage under ſuffering: whereof the firſt is in this verſe, to wit, That they ſhould labour to baniſh the fear of what fleſh could do unto them, and not ſuffer their hearts to be terrified or perturbed, by the terror or hard uſage of wicked men, while they ſuffered for ſo honourable a cauſe. Hence Learn, 1. Were the cauſe which the Lord's People maintain, never … …ood, and their carriage in following of it never ſo innocent, it is in vain for them to dream of exemption from trouble, at the hands of wicked men, who are oftentimes the more incenſed againſt them that their …auſe be good, Joh. 7.7. and their carriage a ſhame and …proof to others, 1 Joh. 3.12. for, leſt from the former …couragement any might expect exemption from trou… by following that which is good, he doth in this …uppone that they might expect to be put to ſuffer for righteouſneſs ſake. 2. The ſufferings of the Godly for …ighteouſneſſe ſake, are ſo far from making them miſerable, as themſelves are apt to apprehend, Pſal. 73.13. and the wicked world do ordinarily judge, 2 Cor. 4.13. that by the contrary, they ſerve both to promote their ſpiritual happineſſe, the times of ſuffering being the times wherein every grace thrives moſt, Rom. 5.3. and divine conſolation aboundeth moſt in their hearts, 2 Cor. 1.5. and likewiſe to evidence and prove to them their right to everlaſting bleſſedneſſe, Philip. 1.28. a ſpecial meaſure whereof, is reſerved for the greateſt ſufferers, Rev. 7.13, &c, for, this ſecond encouragement doth contradict the Lord's Peoples ordinary apprehenſion of themſelves, and the profane worlds opinion of them, under ſuffering; If ye ſuffer for righteouſneſs ſake, happy are ye. 3. The beſt of the Children of the Lord are in hazard to have their ſpirits troubled and perplexed with the fear of hazard from fleſh, which is then exceeding ſinfull when it makes them deny the Truth, Mat. 26.70. or take any ſinful courſe for their temporal ſafety, 1 Sam. 21.10, 13. or when their ſpirits are thereby defiled and mudded (as the word in the Original here ſignifieth) with paſſion againſt the inſtruments of their trouble, Mat. 26.51. which hazard, is imported in this diſſwaſive, given to thoſe that ſuffer for righteouſneſs, Fear not their fear, neither be troubled. 4. They who are ſled to the righteouſneſſe of Jeſus Chriſt, and deſire to adhere to that which is right in his ſight, notwithſtanding of ſuffering, have no cauſe to fear what fleſh can do unto them, or to have their ſpirits perturbed under the hardeſt of their ſu… ings, conſidering that what ever they ſuffer, is according to the Lord's fore-appointment, 1 Theſſ. 3.3. and carved out by His al-ruling providence, Mat. 10.30. that they have the promiſe of his preſence with them under th… ſufferings, Heb. 13.5, 6. and are ſure of a glorious iſſ… out of them, 1 Cor. 4.17. Upon which grounds … ought to baniſh fleſhly fear and perturbation out of … hearts, as the Apoſtle here exhorteth, Fear not their …ea… neither be troubled.

Verſ. 15. But ſanctifie the Lord God in your hearts, and be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſs and fear.

This Verſe contains ſome further directions to perſecuted Chriſtians, for attaining to a right frame of ſpirit, and carriage under their ſufferings. The ſecond, in order, is, That they ſhould reverence and adore in their hearts, the ſoveraignty and holineſſe of God, eſpecially in that diſpenſation of his toward them, in putting them to ſuffer, while their wicked perſecutors proſpered; which direction, as alſo the former, is taken out of Iſa. 8.12, 13. The third is, That they ſhould timouſly furniſh themſelves with ſuch clear knowledge of the Truth, that they may be able to hold forth from the Word of God, reaſons of what they believe and ſuffer for. The fourth is, That their teſtimony for the Truth ſhould be ſeaſoned with meekneſſe, even toward their perſecutors. And the fifth is, That they ſhould entertain in their hearts ſome holy fear of miſcarrying in the way of giving that teſtimony. Hence Learn, 1. It is a principal part of a right diſpoſition for ſufferers, to entertain in their hearts the ſenſe and acknowledgment of the holineſſe of God, who though he be matchleſſe in holineſſe, 1 Sam. 2.2. and can have nothing added to that, or any other of his infinit perfections, by any creature, Rom. 11.35, 36. Yet doth eſteem himſelf ſanctified in the hearts of his own, while they are by the conſideration of his holineſſe made ſubmiſſive to the hardeſt of his diſpenſations toward them, Pſal. 22.3. afraid to offend ſo holy a Majeſty, Iſa. 29.23. and thereby alſo are confirmed in the faith of his performing all his Promiſes, Pſal. 111.9. and e…ecuting of his threatnings, upon his enemies and theirs, …b. 1.12. for, this is the Apoſtle's ſecond direction, for attaining to a right frame of ſpirit under ſufferings, ſanctifie the Lord God in your hearts 2. The Children of the Lord, while they are under hard uſage from wicked men, are in great hazard not only to forget the ſoveraignity of God over them, to uſe them as he pleaſes for his own glory, which occaſioneth much perturbation of ſpirit in them, Iſa. 51.12, 13. but likewiſe to entertain in their hearts, thoughts unſuitable to the holineſſe and purity of his Nature, as if their ſufferings, and the wickeds proſperity, were not conſiſtent therewith; both which, are imported in this exhortation to acknowledge the holineſſe of God, whom the Apoſtle repreſenteth under ſuch names as hold forth alſo his ſoveraignity, Sanctifie the Lord God in your hearts. 3. Although the Godly ought not to be anxious concerning their furniture in a time of trial, Mat. 10.19. Yet ought they not to neglect ordinary means of preparation for trials, ſuch as the drinking-in of the ſolid and clear knowledge of the Truth, 1 Tim. 6.19. entertaining the preſence of that Spirit who revealeth Truths not yet known, and brings known Truths to remembrance when it is neceſſary, Joh. 19.26. that ſo they may be able to defend the Truth by holy reaſon drawn from the Scripture, or make apology for it, as the word here ſignifies, and anſwer objections that may be made againſt the ſame, Prov. 15.28. as is imported in this third direction, Be ready alwayes to anſwer every man that asketh you a reaſon of the hope that is in you. 4. Although in ſome caſes the Children of the Lord may ſafely anſwer their adverſaries with ſilence, to wit, when they have ſufficiently and frequently born teſtimony to ſuch Truths before, Mat. 27.12, 14. or when queſtions are propounded to them by wicked men out of ſcorn, Prov. 26.5. or curioſity, Luke 23.8, 9, 11. or to be a ſnare to the Godly, Iſa. 36.21. Yet ought they ſtill to keep themſelves in a readineſſe of mind and fitneſſe of diſpoſition for defending the Truth, and giving a reaſon of what they hold, when the glo y of God, and edification of others, call for it, the ſeaſo… and manner whereof, every humble waiter on God ſhall know from Him, Luke 12.11, 12. and 21.14, 15. Hab. 2.1. for, the Apoſtle doth not direct them here to anſwer alwayes every man that asketh them, but to be ready alwayes to anſwer every one that asketh a reaſon. 5. The Children of the Lord ought not to ſatisfie themſelves with any confidence or perſwaſion concerning the truths of the Goſpel, whereof they have not ſuch clear and rational grounds from the Word, as may not only convince themſelves, but ſuch, as they are able to hold forth to others, when they are called; be ready to give a reaſon to every man that asketh you. 6. Every teſtimony that God's People give to his Truth before the enemies of it, ought to be ſeaſoned with meekneſſe of ſpirit, evidenced in their carriage toward their perſecutors by their eſchewing all ſigns of carnal paſſion and revenge againſt them, 1 Theſſ. 5.15. by their reſpective and ſober language to them, Act. 26.25. which may be bleſſed of God to procure a mitigation of their trouble, Prov. 15.1. at leaſt to put convictions upon the wicked of the equity of the cauſe which they perſecute, as the following Verſe cleareth: for, this is the fourth direction for a right carriage under ſufferings, that they be ready to give a teſtimony to the Truth with meekneſs. 7. Although the fear of fleſh, which ma…reth confidence and peace in the heart, be moſt unſuitable for ſufferers, as was cleared from the Apoſtle's firſt direction; Yet, a holy fear of miſcarriage under trials, by denying, or concealing any neceſſary Truth, by bringing forth the ſame untimouſly, or mixing our own paſſions with our teſtimony to the Truth, is a prime p. 170qualification of a right ſufferer for Chriſt and his Truth; for … is the Apoſtle's fifth direction, That they ſhould … to bear teſtimony to the Truth with fear.

Verſ. 16. Having a good conſcience, that whereas they ſpeak … evil of you, as of evil doers, they may be aſhamed that falſly … accuſe your good converſation in Christ.

Here is a ſixth direction for attaining to a right carriage under ſuffering, That they ſhould labour to have their conſcience purged from guiltineſſe, and ſo made good in God's ſight; the ſtudy whereof, as alſo of all the former, the Apoſtle preſſeth by a third motive, which is alſo an encouragement againſt ſuffering, That if they made conſcience of following thoſe directions, their ſlandering perſecutors ſhould be convinced and aſhamed by their chriſtian carriage. Hence Learn, 1. None can rightly undergo a ſuffering lot for Chriſt and his Truth, who do not labour to get, and keep a good conſcience within, by the application of Chriſt's bloud for purging of it from guilt, and of the vertue of his Spirit, for ſubduing the power of corruption, Heb. 10.22. which proves a continual feaſt to them that have it, Prov. 15.15. and ſo makes them chearful under their hardeſt ſufferings, 2 Cor. 1.12. for, this is the Apoſtle's ſixth direction, for attaining to a right frame of ſpirit and carriage under ſuffering, having a good conſcience. 2. Even thoſe who have attained to a good conſcience within, and an honeſt converſation without, may reſolve not only to meet with hard ſufferings, but as a principal ingredient embittering the ſame, to have many falſe and grievous crimes laid to their charge, and thoſe not only forged, and ſpread in a private way for their diſgrace, but (as the word here tranſlated, to ſpeak evil, ſignifieth) given-in judicially againſt them, that ſo they may be the liker to their Lord, Mark 15.3. and may learn to die to their credit before men, while they are honoured to ſuffer for Him, 1 Cor. 15.31. for, this the Apoſtle ſuppones to be the lot of thoſe, who have both a good conſcience, and a good converſation, p. 171that they ſhall be evil spoken of, as evil doers, and have their good converſation falſly accuſed. 3. It is the Lo… … way, to bring the ſhame and confuſion of wicke… … out of the integrity and uprightneſſe of his ſuffering pe… ple, and the endeavours of their enemies to diſgrace then … by drawing a teſtimony of his Peoples innocency, fro… ſome of their adverſaries to the ſhame of the reſt, Act. 2… ▪29. and 26.31. by enabling his ſuffering Servants to maintain his Truth, and their own innocency, with ſuch clearneſſe and power as ſometimes confounds their oppoſers▪ Tit. 2.8. by making uſe of enemies fury, and his Peoples conſtancy, to diſappoint wicked deſigns, and directly to promove the cauſe which enemies intend to cruſh, Philip. 1.12. that ſo they may either be reclaimed from their oppoſition to his Truth and People, or have everlaſting ſhame poured upon them, Pſal. 83.16, 17. for, this is the reſult which God bringeth out of all the wickeds ſlander, and perſecution of the Godly, that they may be aſhamed who falſly accuſe their good converſation in Chriſt. 4. The conſideration of the diſappointment and ſhame, which the Lord doth ſometimes make wicked men to meet with here, for their perſecuting and ſlandering of his People, ſhould be a ſtrong motive to the Godly, to conſtancy in following their duty, whatever they may ſuffer: for, this is given to them here for their encouragement, that whereas they ſpeak evil of the Godly, as evil doers, they may be aſhamed who falſly accuſe their good converſation in Chriſt. 5. To the end that the converſation of a Chriſtian may be good in God's ſight, and ſo may ſerve to make their ſlanderers and perſecutors aſhamed, it muſt flow from a good conſcience within, and muſt be a converſation in Chriſt, the perſon being by Faith united to Him, and enabled to draw vertue from Him for walking unto wel-pleaſing, Joh. 15.5. and to aim at conformity in the converſation to His carriage, 1 Joh. 2.6. for, both theſe are neceſſary for that converſation of a Chriſtian, which may make perſecutors aſhamed, and which deſerveth to be called a good converſation; p. 172Having a good conſcience, that whereas they ſpeak evil, &c. they may be aſhamed who falſly accuſe your good converſation in Chriſt.

Verſ. 17. For it is better, if the will of God be ſo, that ye ſuffer for well doing, than for evil doing.

The fourth motive to preſſe the former directions, and to encourage againſt ſuffering, is, That in their ſuffering for Chriſt, and their duty to Him, they ſhould find much more comfort and ſpiritual advantage, than if they did procure, ſufferings to themſelves by their miſcarriage; And this fourth motive, or encouragement, hath a fifth in the boſom of it, That they ſhould not be put to a neceſſity of ſuffering, except it were the good will of the Lord ſo to diſpoſe. Hence Learn, 1. Chriſtians have a great deal of more ſpiritual advantage, honour and ſweetneſſe in ſuffering for Chriſt, and duty to Him, than they could have in ſuffering for their faults, though they had obtained mercy for them from the Lord, and had peace in their ſpirits while they did ſtoop to the ſtroak of humane juſtice inflicted for theſe faults; the former ſort of ſufferings being more conform to Chriſt's, and having ordinarily a larger allowance of peace and chearfulneſſe, than uſeth to be letten forth to them who ſuffer for their faults, though they were never ſo ſure of God's mercy: for, in this ſenſe muſt the Apoſtle be underſtood here to compare ſuffering for well doing, and for evil doing, and to prefer the one to the other; becauſe ſuffering from men for evil doing, without obtaining mercy from God, hath no goodneſſe in it at all, and ſo cannot be compared in that with ſuffering for well-doing, as here it is by the Apoſtle; For, it is better to ſuffer for well doing, than for evil doing. 2. The conſideration of this difference, in regard of comfort and ſpiritual advantage, which is betwixt ſuffering for well-doing and for evil doing, ſhould move the Lord's People to watchfulneſſe and tender walking, leſt by their p. 173miſcarriage, they deſerve ſuffering at mens hands; and to conſtancy in ſuffering for well doing, conſidering that they have within them ſtrong inclinations to ſuch evils, as being acted, might juſtly put them to ſuffer before men; and that if they ſhift duty to Him, for fear of ſuffering from men, He may juſtly leave them to fall in thoſe ſins, which may procure harder ſufferings, with leſſe comfort, than what they ſhould have met with in ſuffering for well doing: for, this is here brought in as a motive to conſtancy in duty, and ſuffering in the way of duty, that it is better to ſuffer for well doing, than for evil doing. 3. Suffering for well doing, is a duty that doth not bind, as negative precepts do, at all times, and in all caſes; nor are the Children of the Lord tied to it, as they are to ſome other poſitive duties, for the opportunity whereof they are to watch, 1 Pet. 4 7. but is only binding when the Lord by his providence, hath brought his People under the power of perſecutors, and they do put them to a neceſſity either of ſuffering, or ſinning: in which caſe only, the Lord manifeſteth his will to his People that they ſhould ſuffer: for, the Apoſtle here commends ſuffering, not abſolutely as other duties, but only upon this ſuppoſition, that it be manifeſted to be the will of God; For it is better, if the will of God be ſo, that ye ſuffer for well doing, than for evil doing. 4. When God's will that his People ſhould ſuffer is manifeſted to them, by leaving them no midſt between ſin and ſuffering, then they ought with courage and chearfulneſſe to chooſe ſuffering as the only beſt courſe for them, conſidering that his will is a good will to them, and ſo would have prevented their ſuffering, if it had been good for them; that without His will, no creature could bring them to that neceſſity; and that as it is His will, they ſhould ſuffer for Him, ſo it is His will they ſhould reign with Him: for, this is here caſt in as a ſpecial encouragement to conſtancy in ſuffering for well doing, that they ſhould not be put to undergo that lot, except the will of God be ſo.

p. 174Verſ. 18. For Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt: (that he might bring us to God) being put to death in the fleſh, but quickened by the ſpirit.

The ſixth motive or encouragement to conſtancy in duty, notwithſtanding of hardeſt ſufferings, is taken from Chriſt's ſufferings for us, whence many encouraging arguments to ſuffer for Him may be drawn. The ſum of all which is, That ſince the innocent Son of God hath compleatly ſatisfied God's juſtice for unworthy ſinners, that He might reconcile them to God, having for that end ſuffered to the very death in his humanity; and that He might apply his purchaſe, is raiſed up again by the power of his Spirit or Godhead; it doth therefore well become his ſinful Followers for whom He died and roſe again, to undergo chearfully a ſuffering lot in following their duty to Him. Hence Learn. 1. Of all motives that may prevail with Chriſtians to ſuffer for Chriſt, when they are called, His ſuffering in their room is one of the ſtrongeſt, and ſhould be moſt frequently made uſe of by them for that end, conſidering that He by His ſufferings hath taken the ſting out of all theirs, Iſa. 53.4. hath defeated all their enemies, Joh. 16.33. Col. 2.15. hath caſt them a ſweet copy to follow concerning the right way of ſuffering, Heb. 12.2. hath engaged them not to deſire a better lot than He had, Joh. 15.20. and hath made ſure their perſeverance and eternal happineſſe, which none of their troubles can mar, Rom. 8.38. for, the Apoſtle, having made uſe of this ſame argument, to this ſame purpoſe, in the cloſe of the former Chapter, doth here again inſiſt upon it, as the ſtrongeſt and that which ſhould have moſt weight with all His Redeemed Ones, to move them to ſuffer for Him; For Chriſt alſo hath ſuffered for ſins. 2. As the whole time of Chriſt's humiliation was one uninterrupted courſe of ſuffering; So, by that whole courſe, and eſpecially by His offering Himſelf a ſacrifice for us upon the Croſſe, He hath ſo compleated the work p. 175of ſatisfaction to God's juſtice, for the ſins of the Elect, and of purchaſing grace and glory to them, that nothing thereof remaineth to be done, nor needeth that ſacrifice be again repeated: for, though His ſufferings were finite in regard of duration; Yet in regard of the worth, which the excellency of His Perſon who was God, did add to them, they were infinite: for, both in reſpect of the continuation of His ſufferings all along His ſtate of humiliation, and in regard of the compleatneſſe of them for ſatisfaction to God's juſtice, as alſo in oppoſition to all the legal ſacrifices, which for their imperfection behoved to be often repeated, Heb. 7.27. the Apoſtle ſaith here, He hath once ſuffered for ſins. 3. Although our bleſſed Mediator had all the ſins of all the Elect upon Him by imputation, 2 Cor. 5.21. and the puniſhment laid upon Him of all the heinous crimes that ever were, or ſhall be committed by the Elect, Iſa. 53.6. Yet, was He in Himſelf compleatly juſt and righteous, not only as He is God, Iſa. 45.21. but even as Man, He being wholly freed of that original contagion, Luke 1.35. wherewith all others that are come of Adam are defiled▪ Job 14.4. and compleatly conform to the Law of God in heart and practice, Mat. 3.15. that ſo as our Mediator He might be lovely to God, Pſal. 45.7. and to all the Saints, Cant. 5.16. for, ſo the Apoſtle ſets Him forth, who ſuffered for ſins, the Juſt for the unjuſt. 4. There was nothing in thoſe, for whom Chriſt ſuffered, to have moved Him to lay down his life for them, many of them who were then living, being his actual perſecutors and murderers, and all of them being ſtill at enmity with Him, till He by the vertue of His death changed them, and yet His free love made Him ſuffer for their ſins; The Juſt for the unjuſt. 5. As all are naturally far from God, Eph. 2.13. and the Godly, at their beſt, at a diſtance, and …nable to come nearer, Cant. 1.4. So, this is the comfortable end of Chriſt's death, and His intention in dying, that ſinners might be brought to a ſtate of nearneſſe, to wit, of favour and reconciliation with▪ p. 176God, Col. 1.21. and that being done, to a growing nearneſſe, to wit, of communion and fellowſhip, till they be compleatly one with Him, Job. 17.11, 20, 21, &c. for, thus doth the Apoſtle expreſſe the end of Chriſt's death, and His intention in dying, that He might lead us by the hand (as the word here ſignifieth) and give us ready acceſſe to a reconciled God, He hath ſuffered for ſins, the Juſt for the unjuſt, that He might bring us unto God. 6. No leſſer degree of ſuffering could be accepted from our Cautioner, than the ſuffering of death, there being no other way, except all had eternally died, to illuſtrate the exact juſtice and righteouſneſſe of God in puniſhing ſin, Rom. 3.24, 25. and his faithfulneſſe in executing that juſt threatning, Gen. 2.17. to take away the ſting out of the firſt death to His own, 1 Cor. 15.55. and keep them from taſting of the ſecond, Joh. 8.51. for which cauſe the Apoſtle here affirms of our Mediator, That He ſuffered, being put to death. 7▪ Although Chriſt did truly humble Himſelf even in reſpect of His Deity, by aſſuming frail fleſh, in a perſonal union therewith, Joh. 1.14. and obſcuring the glory thereof for a time with the vail of fleſh, Philip. 2.6, 7. Yet (the Godhead being altogether impaſſible) His ſufferings were properly in His humanity, to wit, both in His ſoul, which ſuffered the unſpeakable wrath of God, Joh. 12.17. Mat. 26.38. and in His body, which ſuffered all ſorts of torments whereof it was capable, Luke 22.44. both which parts of humane nature are here comprehended in one, becauſe His ſoul ſuffered only while it was dwelling in fleſh, before His death; being put to death in the fleſh. 8. Our Cautioner having paid our debt, could not be holden in the priſon of death, but by the power of His own Spirit, or Godhead, which are eſſentially one, was quickened in His humanity, by the union of His ſoul to His body, and raiſed up, as an evidence that He was diſcharged of our debt, and we in Him, Rom. 4.25. as a pledge that we ſhall be quickened by the vertue of His Reſurrection to newneſſe of life, Rom. 6.4. &c. and after p. 177death raiſed to poſſeſs glory with Him, 1 Cor. 15.20. for, He was put to death in the fleſh, but quickened by the Spirit. 9. All the conſiderations of our ſuffering Mediatour, whereof the Apoſtle doth here mention ſeveral, are ſtrong inducements to His Redeemed People to ſuffer for Him, when He calls them to that honour: for, ſo may every particular here mentioned be applied; that ſince the Son of God being ſo innocent and juſt, did ſuffer, and by ſuffering did ſo compleatly ſatisfie Juſtice, for ſo miſ-deſerving wretches, and did ſuffer to the very death, for ſo ſweet an end to bring ſinners to God, and had ſo glorious in outgate, It becometh all His Redeemed Ones to adventure chearfully upon ſuffering for Him: to which every expreſſion h…e may be applied as a motive; For, even Chriſt hath ſuffered for ſin, the juſt for the unjuſt, that he might bring us to God: being put to death in the fleſh, but quickened through the Spirit.

Verſ. 19. By which alſo He went and preached unto the ſpirits in priſon.

20. Which ſometime were diſobedient, when once the long-ſuffering of God waited in the dayes of Noah, while the Ark was a preparing, wherein few, that is eight ſouls, were ſaved by water.

Here is the ſeventh argument, preſſing upon Chriſtians conſtant obedience to the Goſpel, notwithſtanding of hardeſt ſufferings; The ſum whereof is, That ſince there are many ſouls of men and women, to whom Chriſt did once by his Spirit in the Miniſtery of Noah, and others of his Servants, make plain the way to life and ſalvation, who are now impriſoned in Hell for evermore, becauſe of their ſlighting ſo much patience and pains, as the Lord did exerciſe toward them, eſpecially, during the time of Noah's preparing the Ark, wherein a few only eſcaped deſtruction by the flood: Therefore it doth concern thoſe who have the Goſpel more clearly preached to them, to give obedience thereunto, whatever they may ſuffer for p. 178it within time. Hence Learn, 1. The ſecond Perſon of the bleſſed Trinity hath been exerciſing his Mediatory Office, long before his incarnation; and by his Spirit, the third Perſon, ſpeaking through his Servants, hath been publickly inviting ſinners to repentance, and faith in himſelf: for, this preaching to the old world here ſpoken of, muſt be the ſame in ſubſtance with that which is more clearly held forth now under the Goſpel, it being Jeſus Chriſt, the ſame yeſterday, and to day, and for ever, Heb. 13.8. who did then preach by his Spirit, who ſpeaks his mind only, Job. 10.13, 14. By which he went and preached. 2. When the mind of Chriſt is plainly held forth by the Miniſtery of his Servants, then Chriſt himſelf comes to them to beſtow himſelf, and fellowſhip with him, by his Spirit, upon them that receive his Word; and to deal with others in wrath, as if they had rejected him, immediatly, and in his own Perſon dealing with them: for, though Chriſt did not preach in Perſon to the old world, but only in the Miniſtery of Noah, and others of his Servants, Yet, of Him it is here ſaid, that by his Spirit He went and preached. 3. It pleaſeth the Lord to invite to repentance, and make offers of his grace unto many who will never obey his counſel, nor imbrace his offers, that he may make his grace more manifeſt, while he doth more effectually prevail with his own that are among them, Act. 18.10. and may take away all excuſe from them that wilfully diſobey his counſels, and reject his offers. Joh. 15.22, for, there are ſpirits, or ſouls, who once had Chriſt preached to them, that are now in priſon. 4. The ſouls of men and women do not … to nothing, nor die as their bodies; but ſo ſoon as they are ſeparated from the body, muſt either go immediately to the place of bleſſedneſſe, Luke 23.43. or elſe to this place of their everlaſting impriſonment: for, though it could not be told where their bodies were that drowned in the …ood. Yet their ſouls are to the fore, and … ſpirits in priſon. 5. Hell is a place of ſafe cuſtody, … …ame of it here imports, where there is no … p. 179Devils and damned ſouls to torment one another, out of which there is no poſſibility of eſcaping: for, by this priſon can be meant nothing elſe but Hell, (which elſwhere in Scripture hath this ſame name, Rev. 20.7.) it being the place where only the ſpirits of them who were diſobedient to the Lord are now in priſon. 6. Of all the ſins that men and women commit, who have the way of ſalvation truly preached to them, this is of the higheſt nature, and the chief cauſe of their damnation, that they will not be perſwaded to accept the offers of God's grace and mercy in Chriſt, will not obey the ſweet directions of his Word, will not follow the motions and ſtrivings of his Spirit with them thereby; in which courſe whoſoever do continue, they look like thoſe that are appointed for the priſon of Hell: for it is clear by comparing this Text with Gen. 6.3. that theſe, here ſpoken of, had offers of forgiveneſſe of ſin, and eternal life through the Meſſiah, invitations to repentance and holy walking, and ſome motions of his Spirit working with his Words and yet, though they were guilty of many groſſe and filthy ſins, as appeareth by the ſixth and ſeventh Chapters of Geneſis, their diſobedience to the Goſpel, or unwillingneſſe to be perſwaded thereby (as the word ſignifieth) is here ſet down as the chief cauſe of their perpetual impriſonment in Hell; thoſe ſpirits are in priſon, who ſometimes were diſobedient. 7. The Lord doth not at the firſt give over dealing with deſpiſers of his ſaving counſels, and rejecters of his bleſſed offers, but doth defer their deſerved puniſhment, and draw out his patience in length toward them, as the word here ſignifieth, that they may be the more inexcuſable, and he may have the glory of long-ſuffering and patience after it is expired: for, upon thoſe who are now in priſon, the long-ſuffering of God once waited in the dayes of Noah. 8. … length of time can make the Lord forget his … which in penitent ſinners have abuſed, even when … are in Hell he will remember them, and make … remember their, for the increaſe of their … p. 180torment and vexation, Luke 16.25. for, here the Spirit of the Lord, ſpeaking by this Apoſtle, declareth to the world, that he is mindful of the deſpiſing of his patience and pains, manifeſted many thouſand years ago, toward them that are now in Hell; Once the long-ſuffering of God waited in the dayes of Noah, &c. 9. Even thoſe who may have good hope through grace, that they are delivered from the pit of deſtruction, ought to conſider the woful caſe of them that are there, as a mean to keep them from provoking the Lord by thoſe ſins, which bring ſouls to that priſon; and as a motive unto thankfulneſſe to Jeſus Chriſt, and conſtancy in duty to him, notwithſtanding of temporary ſufferings, who hath delivered them from the ſame: for, here the caſe of the damned for diſobedience to the Goſpel, is preſented by the Apoſtle to the conſideration of thoſe, who, (as he ſuppoſeth in the former words) might comfort themſelves in their exemption from wrath by Chriſt's ſufferings, as an argument to conſtancy in holineſſe, notwithſtanding of hardeſt uſage from men; which is the Apoſtle's ſcope to preſſe. 10. When the Lord vouchſafes to ſend his Word unto a People, he uſeth alſo with it to frame his workings and diſpenſations, ſo as may be moſt fitting for bearing-in his Word upon them, that if they reject and ſlight both, their ſtripes may be double: for, beſide that Chriſt went and preached to the old world, he made a work to be wrought before their eyes, which was a viſible preaching of wrath to come upon them, except they did repent, and a real invitation of them to repentance, that they ſeeing ſuch a ſmall veſſel, in compariſon of the great multitude that were upon the face of the earth, every one might have ſtudied to be one of thoſe who might have had entry into it; He went and preached, and his long-ſuffering waited while the Ark was a preparing. 11. Whenſoever the Lord hath judgments to bring upon the generality of a People, it is his way to provide ſufficient means of ſafety for his own that are among them; ſometimes, from the outward judgment, as here, and alwayes from p. 181the evil of it, Pſal. 91.10. for, while judgment was approaching upon the old world, the Ark was a preparing, wherein few, that is eight ſouls, were ſaved. 12. Though there never were, nor will be at any time wanting, ſome true Believers in Jeſus Chriſt, in regard of his ſtanding relation of a Husband and Head to the Church; Yet, ſo far may profanity, or error, overſpread the face of the Church, that the number of viſible Profeſſors may be very few; and therefore the multitude of ſuch can be no real mark of the true Church: for, here in all the world there are but a few (and of thoſe, a great part wicked, for what may be gathered from the Scripture hiſtory) that is eight ſouls, ſaved by water. 13. It may fare the better with the wicked in this life (though nothing in that which is to come) that they have been in ſociety with the Godly, and have outward relations to them partly, for the more ſatisfaction and encouragement of the Godly, who are tied to them by natural bonds, or affection; and partly, that they may be ſome way ſerviceable to the Godly in the Work of the Lord; for which cauſes, among others, there are here eight ſouls (whereof ſome were of a wicked diſpoſition, and curſed, Gen. 9.22, 25.) ſaved by water. 14. The Lord can make that which is the mean of deſtruction to the wicked, a mean of ſafety to his own: for, the water which drowned the reſt of the world, beareth up the Ark; and ſo proveth a mean of the ſafety of there eight, who were ſaved by water.

Verſ. 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 towards God) by the reſurrection of Jeſus Chriſt.

The eight encouragement to conſtancy in ſuffering for Chriſt, and his Truth, is, That ſince Believers have a ſpiritual priviledge anſwerable to the Ark, ſealing their ſafety from the …ludge of God's wrath, to wit, their Baptiſm; not the external part of it alone, which can only remove p. 182the filth of the body, But the internal, to wit, the application of Chriſts bloud to the conſcience of Believers, which the Apoſtle expreſſeth here by the effect thereof, that thereby Believers may challenge all Chriſt's purchaſe as theirs, and anſwer all challenges to the contrary; and that upon this ground, that their Cautioner is abſolved from their Debt, whereof his Reſurrection is the evidence: Therefore they have no reaſon to faint in following their duty, or fear to be loſt in the midſt of their ſufferings. Hence Learn, 1. Whatever outward priviledge any of the Lord's People had of old, when he was working in a more extraordinary way than now, every ordinary Believer may find in Jeſus Chriſt a ſpiritual privileage anſwerable to it: Faith can ſeed upon Chriſt the bread from Heaven, Joh. 6.32, 35. as the Iſraelites did upon the Manna; it can draw ſpiritual life and health from him, as the ſtung Iſraelites had health to their bodies by looking to the brazen Serpent, Joh. 3.15, 16. and can find ſpiritual and eternal ſafety in Him through his own means, as in an Ark, when others are periſhing in the deludge of his wrath: for, though Believers in the Apoſtle's time, had not ſuch an extraordinary way of preſervation from perſecution, as Noah and the few with him had from the flood, Yet, they have a ſpiritual priviledge anſwerable to it, and of a far better nature; The like figure whereunto Baptiſm doth alſo now ſave us. 2. Baptiſm doth in a ſpiritual ſenſe reſemble the Ark, in ſo far as few in compariſon of the reſt of the world, do partake even of that outward Ordinance, as few were in the Ark, In that it is equally diſpenſed to good and bad, who are within the viſible Church; as but ſuch were admitted into the Ark, In that it doth exempt all that partake of it according to Chriſt's appointment, from the common caſe of the reſt of the world, and doth ſeal to the Elect, ſafety from that wrath which doth deſtroy the greateſt part of the world: in which, and the like reſpects, it is here compared with the Ark; The like figure whereunto Baptiſm doth alſo now ſave us. p. 1833. Although the ſpiritual and eternal ſalvation of Believers, be only the effect of the merit of Chriſt's bloud applied to the conſcience; Yet, doth the Spirit of Chriſt in Scripture oftentimes aſcribe the ſame to the inſtrument or mean by which He doth convey that ſalvation to them, (compare with this place, Luke 7.50. 1 Tim. 4.16.) that ſo he may keep up due reſpect to his own means, which, if they be neglected or deſpiſed by them that have the opportunity of them, ſalvation cannot be expected: Therefore ſaith the Apoſtle, Baptiſm doth now ſave us. 4. There is no ſmall hazard of peoples placing too much in the external and outward part of the Ordinances, as if that of it ſelf were of ſome efficacy for ſalvation; againſt which the Miniſters of Chriſt have no leſſe need to guard in their Doctrine, than againſt peoples under valuing of the Ordinance: for, after that the Apoſtle hath aſſerted Baptiſm, to be the mean of our ſalvation, anſwerable to the Ark, leſt any might perſwade themſelves of ſalvation, becauſe they had received the external Baptiſm, he addeth, as a guard, not the putting away of the filth of the fleſh. 5. The internal Baptiſm, to wit, the application of Chriſt's merits, is known to be beſtowed upon ſinners, by the effects thereof upon their conſcience: which do appear, firſt, When they do anſwer to the Lord's offers and commands in the Goſpel, by their hearty acceptation of the one, and engagement in his ſtrength to obey the other. Secondly, When they become humbly familiar with God, in laying claim to the purchaſe of Chriſt's death, as theirs. And, thirdly, When they are taught of Him, to anſwer the accuſations and challenges that may be brought againſt them in doing of the former two: for, all there three which make a good conſcience, to wit, ſtipulation or engagement, claim or challenge, and apologie or anſwer, are in the ſignification of this word, which the Apoſtle makes uſe of here to expreſſe the internal part of Baptiſm, to wit, the application of Chriſt's merits by the effect thereof, which effect manifeſteth the cauſe, even the anſwer of a good conſcience. p. 1846. Chriſt's Reſurrection, is to the Believer one chief ground of this anſwer of a good conſcience formerly deſcribed, from whence he may juſtly claim to abſolution from guiltineſſe, ſince his Cautioner's diſcharge is evidenced by his Reſurrection, Rom. 4.25. and to vertue for ſubduing of his corruptions, ſince he who purchaſed it, is riſen to apply it, Rom. 6.9, 11, 12. and to throughbearing ſtrength under all trials, ſince the Head being riſen, the Members muſt needs be where it is, Joh. 14.3. and from thence alſo may anſwer all objections drawn from his guiltineſſe, and from the ſtrength of his corruptions, and from his weakneſſe to go through trials, which might diſcourage his heart, or brangle his faith, Rom. 8.33. for, here the Apoſtle ſheweth how the Believer hath this anſwer of a good conſcience, to wit, by the reſurrection of Jeſus Chriſt.

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.

The laſt encouragement to Chriſtians under all their ſufferings, hath three branches. Firſt, That ſince their Head and Mediator is gone in their nature and name to poſſeſſe Heaven. Secondly, Since He is in higheſt dignity and power with God. And, thirdly, Since He hath all the heavenly hoſts of Angels at his command, Therefore none of his Followers need to fear ſuffering in following their duty to Him. Hence Learn, 1. Chriſt's withdrawing of his bodily preſence from his People at his Aſcenſion, is ſo far from being matter of diſcouragement to them, as the Diſciples did miſtake it, Joh. 16.5, 6. that by the contrary it is to them a well-ſpring of much conſolation, whence they may with joy draw anſwers to every diſcouragement, He being gone to Heaven, that He may pour out of his Spirit more plentifully than He did before His Aſcenſion, Joh. 7.39. Eph. 4.10. and having in that very act of His Aſcenſion triumphed p. 185over all our ſpiritual enemies, Pſal. 68.18. and made … patent acceſs to us to enter Heaven by our faith and prayers, ſince He is gone there in our nature and name, Heb. 6.19, 20. & 10.19. &c. for, as a conſolation againſt ſufferings, and ground of the anſwer of a good conſcience, is this brought in, that Chriſt is gone into Heaven. 2. The high eſteem and power which Chriſt, as our Mediator, hath with the Father, ſignified by his ſitting at his right hand, Eph. 1.20, &c. having the fulneſſe of grace and glory given Him to diſpenſe to his Redeemed Ones, Act. 5.31. is another ſtrong ground of Believers conſolation, whence alſo they have the anſwer of a good conſcience to all challenges given-in againſt them; His ſitting there, being a clear evidence to them, that the work of their Redemption is compleatly done, Heb. 10. 11, 12. that the Father is abundantly ſatisfied therewith, Pſal. 110.1. Rom. 8.33, 34. for, this is another branch of their encouragement, That Chriſt is on the right hand of God. 3. Whatever be the order, or ſeveral degrees that are among the Angels in Heaven, in which we are not curiouſly to enquire, ſeing it is not made known in Scripture; Yet this is ſure, That Jeſus Chriſt, not only as He is God; but as He is our Mediator, hath all of them ſubject to Him, as His Meſſengers and mighty Hoſts, having authority from Him, for the defence and comfort of the Godly, Pſal. 34.7. Heb. 1.14. and for the terror and puniſhment of His and their enemies, Pſal. 68.16, 17. for, of Him, as our Mediator, is this ſpoken, that He hath Angels, and Authorities, and Powers ſubject unto Him. 4. The conſideration of this ſubjection of all the Angels and heavenly Hoſts to Jeſus Chriſt the Mediator, may be very comfortable to the few oppreſt Godly, Eſpecially when the Powers and Authorities on Eearth, and their Meſſengers and Hoſts are imployed againſt them, as in this Apoſtle's time they were: for, this is here given to Believers, as the laſt branch of their encouragement in this Chapter, That they ſerve, and ſuffer for ſuch a Maſter, as hath Angels, and Authorities, and Powers ſubject unto Him.