Exposition of the Two Epistles of Peter, Epistle and exposition 1 · Chapter 4

Exposition of the Two Epistles of Peter · Epistle and exposition 1 · Chapter 4

p. 186CHAP. IV.

IN this Chapter, (which containeth an enlargement of the former purpoſe) the Apoſtle doth, by ſeveral arguments, preſſe upon the Redeemed, the ſtudy of holineſſe; and giveth them many encouragements againſt ſuffering in that way, which are the two principal parts of the Chapter. The ſum of the firſt is, That Believers ſhould renounce the ſlavery of their ſins, firſt, Becauſe they were eſteemed judicially to have ſuffered for ſin in their Cautioner, Chriſt, ver. 1, 2. Secondly, Becauſe they had already followed too long the filthy faſhions of the profane, ver. 3. Thirdly, Becauſe thoſe who did wonder at, and ſlander them for changing their courſe and company, behoved to give a ſad accompt thereof to their Judge, ver. 4, 5. Fourthly, Becauſe cenſure, and oppoſition from the profane had been the lot of the Saints departed, ver. 6. And, fifthly, Becauſe time was now near an end, Therefore they ſhould keep themſelves in a praying diſpoſition, ver. 7. make conſcience of love, ver. 8. and of hoſpitality toward the Saints, ver. 9. and imploy their talents and gifts in their ſeveral places, for the glory of Chriſt, ver. 10, 11.

The ſum of the ſecond part, is, That hardeſt ſufferings ſhould not ſeem ſtrange to Believers: conſidering, firſt, that they were ſent to try their graces, ver. 12. Secondly, that by them they were made conform to their Maſter. And, thirdly, ſhould ſhare of his glory, ver. 13. Fourthly, that even reproach for faithfulneſſe to Chriſt, ſhould prove them happy. Fifthly, that they ſhould be ſure of the preſence of His Spirit with them. Sixthly, that He did reſent their wrongs as done againſt Himſelf. Seventhly, that He did eſteem Himſelf glorified by their ſufferings, ver. 14. providing they did not procure theſe ſufferings by their miſcarriage, ver. 15. but endured them with courage and chearfulneſſe for the Truth of Chriſt, ver. 16. Eightly, that God's appointed time was now p. 187come for purging of his Church by ſuch hot perſecution, that even the Godly could not come to Heaven but with great difficulty. And laſtly, that the end of their ungodly perſecutors behoved to be unſpeakably terrible, ver. 17, 18. It was therefore their beſt, to commit themſelves to Him, whoſe power and faithfulneſſe is engaged to bear them through all their trials, ver. 19.

Verſ. 1. Foraſmuch them as Chriſt hath ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame minde: for, he that hath ſuffered in the fleſh, hath ceaſed from ſin.

THe Apoſtle's ſcope, in the firſt part of this Chapter, being to ſtir up the Redeemed of the Lord, to fight againſt ſin, and to give themſelves wholly away to the obedience of their Redeemer, as appears from ver. 2. and 7, &c. he brings his firſt and principal argument for that purpoſe, from Chriſt's ſufferings for them, and their intereſt in theſe ſufferings; The ſum whereof is, That ſeing Jeſus Chriſt had in their name and nature ſuffered the wrath due to them for their ſins, they ought to put on this very ſame conſideration, as a compleat armor againſt all temptations, and that becauſe Believers being eſteemed judicially to have ſuffered in their Cautioner, they are therby ſtrongly obliged to deſiſt from thoſe ſins for which Chriſt hath ſuffered, and for which they are reckoned to have ſuffered in Him: So that the laſt clauſe of this verſe, cannot be underſtood of Chriſt, who never ſinned; but of the Believer, who is reckoned a ſufferer in Chriſt, and to have ceaſed from ſin, in regard of Chriſt's undertaking to make him ceaſe from it, and of the obligation that Chriſt's ſuffering in his room putteth upon him to mortifie it, which makes the matter as certain as if it were done: and therefore the Apoſtle ſpeaketh of it in the bypaſt time, as if it were already done. Doct. 1. They that would make uſe of Chriſts ſufferings for them, as a motive to ſuffer for him, muſt learn to make uſe of them for mortifying of their luſts, by faith drawing vertue out of p. 188his death, for weakening the love of ſin in their hearts: the ſtrength and vigor whereof is the main thing that makes Chriſtians ſhift a croſſe for Chriſt, and indiſpoſes them for carrying it aright, Mat. 16.24. for, the Apoſtle, having taught Believers, in the laſt part of the former Chapter, to make uſe of Chriſt's ſufferings for them, as a motive and encouragement to ſuffer for Him, he doth here teach them to make a further uſe of His ſufferings, as neceſſary to be joyned with the former, if ſo be they would attain unto it, to wit, that by faith they ſhould draw vertue from his ſufferings for mortification of their corruptions; Foraſmuch then as Chriſt hath ſuffered, arm your ſelves, &c. 2. Chriſt our Mediator hath taken true fleſh upon Him, and in it hath ſuffered all that wrath which was due to the Elect for their ſins; So that His ſufferings were not to be a patern only to Chriſtians, of a right way of ſuffering, but they were in the room and place of the Elect, as is clearly imported in this ground which the Apoſtle layeth down in the beginning of this Chapter, from whence he is to infer and preſſe upon Believers the ſtudy of mortification; Chriſt hath ſuffered for us in the fleſh. 3. As thoſe for whom Chriſt hath ſuffered in the fleſh, and who cannot therefore be overcome by their ſpiritual enemies, Col. 2.15. muſt, notwithſtanding, make them for a battel and a fighting-life with thoſe enemies; So, they are of themſelves naked, and without armor for this ſpiritual warfare, till they receive the ſame from Jeſus Chriſt; and not only ſo, but they are often found ſecure, and forgetful of their warfare, and therefore have need to be rouſed up to lay hold upon their ſpiritual armor, and to accept of the ſame from Jeſus Chriſt, as is imported in this military exhortation, Arm your ſelves. 4. The Believer's beſt armor againſt his ſpiritual enemies, eſpecially temptations to ſin, is the believing conſideration of Chriſt's ſuffering, in his name and nature, which cannot but give him courage and ſtrength in the battel, ſeing by theſe ſufferings of Chriſt for him, his ſpiritual enemies are ſpoiled of p. 189all power of overcoming, though not of moleſting; and ſo he may be ſure of victory, 1 Cor. 15.55, 56, 57. for, with this ſame very conſideration, or notion (as the word ſignifieth) that Chriſt hath ſuffered in our room and nature, the Apoſtle exhorteth Believers to arm themſelves againſt all temptations; Foraſmuch then as Chriſt hath ſuffered for us in the fleſh, arm your ſelves alſo with the ſame mind. 5. What-ever ſufferings were inflicted upon Chriſt, the ſame are judicially reckoned to be inflicted upon Believers in Him, He being their Surety, Heb. 7.22. and a common perſon repreſenting them all, Rom. 5.18, 19. for, the Apoſtle, having in the firſt part of the verſe, aſſerted Chriſt's ſufferings for Believers, in the cloſe of it, he deſigns the Believer as if he had ſuffered in his own perſon; He that hath ſuffered in the fleſh. 6. None that do truly believe their union with, and intereſt in ſuffering, Chriſt Jeſus, can continue in the ſlavery and ſervitude of ſin, they being, by their believing of their union with Him who ſuffered for them, certified of the mortification of ſin, Rom. 6.6. and ſo encouraged in the battel againſt it; and by His love, manifeſted in his ſuffering, powerfully conſtrained never to take pleaſure in that which put Him to ſo much pain, and doth ſo much grieve his holy Spirit, 2 Cor. 5.14, 15. Therefore the Apoſtle ſpeaketh of their c…aſing from ſin, as a thing already done in regard of the certainty of it, and their obligation to it, it being ordinary in Scripture to affirm the duty of Believers, as already done by them, thereby to aſſure them that it ſhall be done, and to oblige them the more ſtrongly to the ſtudy of it, Col, 3.9, 10. He that hath ſuffered in the fleſh, hath ceaſed from ſin.

Verſ. 2. That he no longer ſhould live the reſt of his time in the fleſh, to the luſts of men, but to the will of God.

In this Verſe, the Apoſtle expreſſeth the end of Chriſt's ſufferings, and of Believers intereſt therein: the attaining whereof, ſhould be their conſtant aim, to wit, that no p. 190more of their time in this mortal ſtate ſhould be ſpent in the ſervice of thoſe luſts, whereunto corrupt nature leadeth unregenerate men; but that their life and time ſhould be wholly ſpent in conforming themſelves to the will of God, who gave Chriſt to ſuffer for them: whereby it appears that the ceaſing from ſin, ſpoken of in the former Verſe, muſt be underſtood of the Believers obligation to the ſtudy of mortification of it, and of Chriſt's undertaking to make him ceaſe from it, as the original word there uſed, ſignifieth. Hence Learn, 1. Whoever believes that Chriſt hath ſuffered for them, ſhould think themſelves thereby obliged, not to give the leaſt part of their life or time in the fleſh to the ſervice of their luſts, or to take the leaſt part thereof from obedience to the will of God, but to imploy the ſame intirely and wholly in the mortifying of ſin, wherein they ſhould have no more pleaſure than if they were dead men; and in conforming themſelves to the will of God in doing and ſuffering, which ſhould be the great buſineſſe of their life, conſidering that their time is ſhort, and their ſtrength, while they are in frail fleſh, but ſmall, which is here inſinuated as a reaſon of this truth: for, this the Apoſtle makes the end of the Believers union with ſuffering-Chriſt, and the uſe that he ſhould make of this priviledge, that Chriſt hath ſuffered for him, and that he is eſteemed to have ſuffered in Chriſt, to wit, that be no longer ſhould live the reſt of his time in the fleſh, to the luſts of men, but to the will of God. 2. Chriſtians cannot but be ſlaves to their own unmortified corruptions, and ſervants to the luſts one of another, making it their very trade of life ſo to do, until they do by faith arm themſelves with the conſideration of Chriſt's undertaking to deliver them from that ſervitude, and of his purchaſing vertue by his death for that effect: for, while the Apoſtle exhorteth them thus to arm themſelves, that they might no longer live to the luſts of men, he doth clearly import, that before their ſo doing, they had been ſlaves; and until they did ſo, they could not but live the reſt of their time in the fleſh, to the p. 191luſts of men. 3. Then it is made clear to the Believer that Chriſt hath ſuffered for him, and that he is reckoned to have ſatisfied God's juſtice, in Chriſt his Cautioner▪ when by faith he draweth vertue from Chriſt, to make him aim at the mortifying of his corruptions, and at conformity to the revealed will of God in heart and practice: for, this may be looked upon as the clear mark of thoſe, who may conclude that Chriſt hath ſuffered for them in the fleſh, and who are eſteemed to have ſuffered in him, that they have now ceaſed from ſin, and do live no longer to the lusts of men, but to the will of God.

Verſ. 3. For the time paſt of our life may ſuffice us to have wrought the will of the Gentiles, when we walked in laſciviouſneſs, luſts, and exceſs of wine, revellings, banquettings, and abominable idolatries.

The ſecond argument, whereby the Apoſtle preſſeth upon Believers the ſtudy of holineſſe, eſpecially that part of it which conſiſts in the mortifying of ſin, is, That they had given too much of their time already to the ſervice of their luſts, wallowing themſelves in all ſorts of vileneſſe, againſt both Tables of the Law, after the manner of the Heathens, among whom they were ſcattered: whereof the Apoſtle giveth here ſome inſtances. Th… firſt is, Laſciviouſneſs, whereby is meaned ſuch open vileneſſe and wantonneſſe in ſin, as is contrary to common honeſty. The ſecond he calleth Luſts, which ſignifieth thoſe ſtrong and burning deſires which are in unrenewed hearts after more and more wickedneſſe, eſpecially their ſinfull pleaſures. The third, fourth, and fifth, point out their exceſſe in drinking and belly chear, with their ſhameleſſe and unſeemly carriage, while they keeped up a ſinful ſociety together. And the laſt is, their idolatry or falſe-worſhip, in a ſpecial way deteſtable to God. In all which ſteps, and others of that kind, they having too long walked already, they ought therefore p. 192now to think it more than time to break off that courſe, and to conſecrate the remnant of their time to the ſtudy of holineſſe, for His honour, whom they had formerly ſo much diſhonoured. Hence Learn, 1. Whenever the Lord makes a gracious change upon the hearts of ſinners, they will be ſo far from putting off and delaying the forſaking of their ſins till afterward, that they will with grief look back upon the time they have already given way to them, as very long, and too long to have been imployed that way: ſo, that they who mind to live any longer in the courſe of their ſins, have no ground to think that they have yet met with the power of converting grace, ſeing they ſay in ſubſtance that they have not yet taken time enough to diſhonour God, and deſtroy their own ſoul: for, this is the ſad language of every real Convert; The time paſt of our life may ſuffice us to have wrought the will of the Gentiles. 2. The longer that ſinners have continued in the courſe of their ſins, and the greater height of wickedneſſe they have been at before their converſion, the more eagerly ſhould they ſet about the mortifying of ſin, and the more aſſiduous and ſerious ſhould they be in the ſtudy of holineſſe after their converſion, that ſo they may ſo far as they can, reſtore the Lord to his honour, 1 Cor. 15.9, 10. reclaim, if it be poſſible, ſome of thoſe whom formerly they have hardened in their ſin, Gal. 1.11. and get their own hearts looſed from the love of thoſe ſins, which long continuance and cuſtom have deeply rooted in them, Jer. 13.23. for, the Apoſtle makes this a reaſon why Believers ſhould give no part of their life, or time, to the ſervice of their luſts, but imploy the ſame wholly in obedience to the Lord, that they had ſpent ſo much thereof in the ſlavery of ſin already, and had been at ſo great a height in wickedneſſe; For the time paſt of our life may ſuffice us to have wrought the will of the Gentiles, when we walked in laſciviouſneſs, luſts, &c. 3. Jeſus Chriſt hath ſuffered for, and conferred his ſaving grace upon ſome of the vileſt of the children of men, that He may proclaim his grace and p. 193love to be moſt free, by beſtowing it upon them, who have nothing in them but what is loathſom in his ſight, and moſt powerful in coming over, and doing away ſo much vileneſſe, and adorning the ſoul where it was with his beautiful grace: for, the Apoſtle clearly ſuppoſeth here himſelf and other Converts, for whom Chriſt had ſuffered in the fleſh, to have been really ſuch as are here deſcribed, working the will of the Gentiles, walking in laſciviouſneſs, luſts, exceſſe of wine, &c. 4. It doth much concern all true Converts, to entertain in their hearts the lively apprehenſion of the ſeveral ſteps of their former vileneſſe, wherein they have wallowed themſelves before their converſion, that they may be ſtill vile in their own eyes, conſidering how diſhonourable to God they have ſometimes been, and may have their hearts frequently raiſed in the praiſes of Him who hath graciouſly pardoned, and powerfully changed them, 1 Tim. 1.13, &c. and may manifeſt much compaſſion and meekneſſe in their carriage toward thoſe who yet remain in that condition wherein themſelves once were, Tit. 2.2, 3. for, here the Apoſtle repreſenteth to his own heart, and the hearts of other Converts, the ſeveral branches of that profane diſpoſition and courſe wherein they had lived before their converſion, to wit, that they had wrought the will of the Gentiles, walked in laſciviouſneſs, luſts, exceſſe of wine, &c. 5. True penitents will not ſtand to proclaim and aggreage their own vileneſſe, when it may ſerve for the glory of Chriſt's free grace, in pardoning and changing of them, and may provoke others to mortification and holineſſe: for, here the Apoſtle puts himſelf in the catalogue of theſe, who had walked in laſciviouſneſſe, luſts, exceſſe of wine, &c. 6. They who would reflect aright upon their diſpoſition and carriage before their converſion, ſhould not only make their more groſſe practices, but the very inward motions and luſts of their hearts toward thoſe ſins which poſſibly they have never committed, and conſider with what ſtrong benſell of ſpirit they have been inclined to, or did commit, thoſe p. 194iniquities, and call to mind the ſeveral ſorts of their ſins againſt both Tables of the Law, ſuch as, their abuſing of God's good creatures to be fewel to their luſts, their following the example of others, their ſerving of others, or hardening of them in their ſins by evil example, their forſaking, or corrupting of the right Worſhip of God, and the like: that by the diſtinct and clear up-taking of all, they may be the more humble, and the more provoked to praiſe God, and to be diligent in their duty: for, ſuch a repreſentation is here given to Converts, of their former diſpoſition and carriage, that they had in time paſt wrought (with great intention and benſel of ſpirit, as the word ſignifieth) the will of the Gentiles (by following their examples, ſerving and encouraging them in their ſins) walking in outward vileneſs, and inward luſts, in exceſſe of wine, and ſuch other groſſe ſins againſt the ſecond Table; and in abominable idolatries, againſt the firſt Table. 7. Where the love of ſin is entertained in the heart, and profanity given way to, in the practice, contrary to the ſecond Table, there is ordinarily joyned therewith, a forſaking or corrupting of the right Worſhip of God, contrary to the firſt; A ſpirit of ſtrong deluſion in the matters of Religion and God's Worſhip, being the ordinary and juſt plague of God, upon thoſe who frame not their heart and manners according to the Rule of the Word, 2 Theſſ. 2.10, 11, 12. for, this is the laſt inſtance of their profane courſe, and may be taken for the conſequent of the reſt, that having walked in luſts, exceſſe of wine, &c. they did alſo walk in abominable idolatries. 8. As every ſin is hateful to the Lord, Pſal. 45.7. and ſhould for that cauſe be ſo to all his People, Zech. 8.17. So, he hath a ſpecial deteſtation of the ſin of idolatry, whether that more groſſe kind of it, whereby that external Worſhip which is due to God, is any way given to a creature, Exod. 32.5. Pſal. 106.19, 20. or that which is more ſpiritual, whereby the affections of the heart are powred out exceſſively upon any thing beſide God, were it never ſo lawful in it ſelf, Col. 3.5. Therefore is p. 195this Epithet expreſly added to the laſt ſtep of their wicked courſe here mentioned, abominable idolatries.

Verſ. 4. Wherein they think it ſtrange that you run not with them to the ſame exceſſe of riot, ſpeaking evil of you:

5. Who ſhall give account to Him that is ready to judge the quick and the dead.

Followeth a third argument, whereby the Apoſtle preſſeth the ſtudy of holineſſe upon Believers, and removeth a great diſcouragement out of their way. The ſum whereof is, That however they who had now changed their courſe and company might expect to be made a wonder to the profane, and diſgraced by them ſo far as they could, for not joyning with them in their profane courſes formerly deſcribed; Yet this ought to be no diſcouragement to the Godly in the way of holineſſe, in regard that theſe their mockers and perſecutors behoved ſhortly to give a ſtrict and ſad account of their way to the Judge of all. Hence Learn, 1. Men that are left of God to live in any ſinful courſe, are very unwilling that any ſhould part company with them in their way, and are ſtrongly deſirous to have others infected with their ſins, that ſo there might be none to make them aſhamed, and many to encourage them in their evil way, Pſal. 64.5. for, ſo much is imported in this, that they think ſtrange that others run not with them to the ſame exceſſe of riot. 2. Were the courſe of profane men never ſo vile, and even ſuch as Nature's light cannot but condemn; yet it is to them matter of great admiration that any ſhould abandon the courſe which they follow, becauſe they apprehend a paradiſe in the ſatisfaction of their luſts, 2 Pet. 2.13. and the true ſweetneſſe which is in Chriſt's ſervice is wholly hid from them, Prov. 14.10. Therefore they think it ſtrange that others run not with them to the ſame exceſſe of riot. 3. It doth not ſatisfie graceleſſe perſons to go at leiſure in the way to their own deſtruction, but being acted by that violent ſpirit of Satan, they make all p. 196the haſt they can toward their own ruine, as men in a race do for a great prize, as the word here ſignifies; and will not ſpare to ſpend their bodies and ſpirits, and waſt their means in the ſervice of their luſts, and cannot be ſatisfied with any that will not do the like, as is imported in the ſignification of theſe words, They think i… ſtrange that ye run not with them to the ſame exceſſe of riot. 4. Profane men cannot abide that the Godly ſhould be in credit and reputation beſide them, partly, becauſe of their natural enmity againſt them, Gal. 4.29. and partly, becauſe their way is a ſhame and reproof to theirs, as Chriſt's was to his enemies, Joh. 7.7. therfore they deviſe and ſpread falſe calumnies, to hurt the credit (as the word here ſignifies) of the Godly; ſpeaking evil of you. 5. Even the Godly are ſo little mortified to their credit before the world, and do ſo little prize eſteem with God, and his People, that the mockery and ſlanders even of profane men, are ready to prove great diſcouragement to them in the wayes of the Lord: for, the Spirit of God finds it neceſſary here, to guard againſt this diſcouragement, by diſcovering of it, and threatning the ſlanderers; They think ſtrange that ye run not with them, &c. ſpeaking evil of you: who ſhall give account, &c. 6. Although the ſaving grace of Chriſt doth not looſe thoſe, upon whom it is vouchſafed, from the relations they may have to graceleſſe perſons, nor from the duties of thoſe relations, neither yet from fellowſhip with them in neceſſary commanded duties, 1 Cor. 5.9, 10. and 7.12, 13. 1 Sam. 11.6, 7. 2 Cor. 11.20, &c. Yet it will make them ſeparate from their ſinfull faſhions, and loath their company in their ſinful courſes, even though they ſhould be wondred at and evil ſpoken of for ſo doing: for, the Apoſtle importeth clearly, that thoſe Converts, to whom he ſpeaks, would not now keep fellowſhip with their former companions in their ſinfull courſes, what-ever they might ſuffer at their hands, while he ſaith, They think it ſtrange that ye run not with them to the ſame exceſſe of riot. 7. Although a long-ſuffering God may let wicked men have p. 197a long time of proſpering in their ſinful wayes, and perſecuting of his beloved People; yea, and may defer his reckoning with them the whole length of their time, Yet, of neceſſity, they muſt all of them at laſt appear before Him as their Judge, at the great day, when both thoſe of them that have died before that time, and ſuch as ſhall then be found living, muſt be preſent, to give account to Him, that judgeth quick and dead. 8. The delay of the laſt reckoning with wicked men, is not, becauſe the Lord is not ready for that work, but, becauſe there is yet a number of the Elect to be gathered, Rev. 6.11. their faith and patience is to be tried, Rev. 14.12. and the wicked to be more ripened for judgment, Rev. 14 15. So that there is nothing upon the Lord's part that hindereth the day of account; for, He is ready to judge the quick and the dead. 9. So dear are the Lord's People to Him, and ſo exact is He in his juſtice, that there is not a thought in wicked mens hearts, nor a word in their mouthes contrary to Him, or his People, but He takes notice of it, and will exact a ſtrict account thereof from them: for, here the Spirit of God, ſignifieth His notice-taking of their admiring thoughts of the Godly, and their ill ſpeeches of them, and aſſureth His own, that for theſe they ſhall give account to Him, who is ready to judge the quick and the dead. 10. Although the Children of the Lord ſhould not deſire a wofull day upon the moſt wicked for any perſonal injury, they have received from them, Jer. 17.16. nor rejoyce when it comes upon them, becauſe they are their enemies, Prov. 24.17. but rather ſhould pray for their converſion and ſalvation, Mat. 5.44. Yet, it is both lawful and neceſſary for the Lord's ſuffering People to conſider how glorious the Lord will be in his juſtice upon ſo many of them as are irrecoverable, and without the compaſſe of his electing love; and thereby ought to comfort their hearts againſt their bitter flanders, and other injuries of that kind: for, this is here given as an encouraging motive to the ſtudy of holineſſe, notwithſtanding of any diſcouragement from ſuch, p. 198that they ſhall give account to Him, that is ready to judge the quick and the dead.

Verſ. 6. For, for this cauſe was the Gospel preached alſo to them that are dead, that they might be judged according to men in the fleſh, but live according to God in the ſpirit.

The fourth argument to conſtancy in holineſſe, notwithſtanding of any diſcouragement from the profane world, is, That ſeing the Goſpel had been preached to the Saints who are now at their reſt, for this very end, that they being exerciſed in their external condition with the hard cenſures and perſecution of the profane, might have the life of grace promoted in their hearts, and ſo be fitted for life eternal; there was therefore no reaſon why the Lord's People ſhould be diſcouraged in that way, becauſe of ſuch a lot as all the Saints departed had met with. Doct. 1. All that believe the Goſpel, and give up themſelves to the obedience of it, may reſolve to have many hard cenſures paſt upon them by thoſe that do not profit by it, to be judged by them, a deceived and accurſed people, Joh. 7.47, 49. a proud and preciſe company who will not do as neighbour and others do, Mark 7.2, 5. to have many falſe calumnies raiſed and ſpread of them, Rom. 3.8. and to be condemned to the worſt uſage that wicked men can bring upon them, Jam. 5.6. for, this is here ſet down as the lot of the Saints departed, and the conſequent of their imbracing the Goſpel, For, for this cauſe the Gospel was preached to them that are dead, that they may be judged according to men in the fleſh. 2. Although the Goſpel of it ſelf tend to the making of peace both with God, and amongſt thoſe that hear it, Rom. 10.14. Luke 19.42. and the Lord doth no wayes approve profane mens cenſuring, or condemning them that imbrace it, Luke 10.6. Yet doth the Lord ſend the Goſpel among men for this very end, that upon occaſion of his Peoples imbracing of it, wicked men may vent their natural enmity againſt Him, by their perſecuting of His People, p. 199that ſo they may be juſtly puniſhed for that and other of their ſins, and His own People may be exerciſed by their oppoſition, for their good; which are juſt and holy ends upon God's part; For, for this cauſe was the Goſpel preached to them that are dead, that they might be judged according to men, &c. 3. It giveth much encouragement to the Lords People in the way of their duty againſt all diſcouragements from the profane, to conſider, firſt, That they are not ſingular in a ſuffering lot, ſeing the ſame hath fallen to the Saints before, in whoſe perſon God hath given a proof of His power and good-will to bear His own through all their trials. Secondly, That their troubles from wicked men, can reach no further than their fleſh, or outward man, and the concernments thereof. Thirdly, That thoſe troubles can continue no longer than their dwelling in the fleſh. And, fourthly, That all their hard exerciſes are carved out not by the luſts of men, but by the holy and wiſe providence of God: for, theſe conſiderations are here preſented to the Godly for their encouragement againſt the mockery and perſecution of the profane, that the ſame had been the lot of the Saints now departed, that it was meaſured out by the Lord, that it could only reach their fleſh, and them only while they were in frail fleſh, as is imported in theſe words; For, for this cauſe was the Goſpel preached to them that are dead, that they might be judged according to men in the fleſh. 4. Gods great end in ſending and keeping up the Goſpel among His own, is, That they being quickened by His Spirit, which He communicates to them through the preaching of the Goſpel, Gal. 3.2. may be enabled to live the life of faith, Joh. 20.31. and holineſſe, 2 Cor. 3.18. and may have alſo a life of conſolation here, 1 Joh. 1.4. and a life of glory hereafter, 1 Joh. 5.13. All which is imported in this great end of preaching of the Goſpel to the Lords People, That they might live according to God in the ſpirit. 5. The life of grace and of conſolation, could not thrive ſo well in the hearts of the Godly, not could they be fitted for the life of glory, except they met p. 200with trials, and oppoſition from the wicked of the world, to ſtir them up to the exerciſe of their grace, Rom. 5.3. and to cry for a further meaſure of it, Pſal. 119.25. to looſe their hearts from this life, and make them long for a better, 2 Cor. 5.2. For, for this cauſe the Goſpel was preached to the Saints departed, that they might be judged according to men in the fleſh, but (by the bleſſing of God upon the Goſpel, and upon their hard exerciſe from the wicked) might live according to God in the ſpirit.

Verſ. 7. But the end of all things is at hand: be ye therefore ſober and watch unto prayer.

The fifth argument to the ſtudy of holineſſe, notwithſtanding of diſcouragements in the way thereof, is, That wicked mens oppoſition, and the Godlies ſufferings, and all things of that nature would ſhortly be at an end: from which, together with the former arguments, the Apoſtle inferreth ſeven directions for attaining to a right carriage in duty, under ſo much oppoſition from wicked men, whereof three are comprehended in this Verſe; The firſt is, That they ſhould manifeſt moderation and prudence in their diſpoſition and carriage. The ſecond is, That they ſhould be much with God in prayer. The third is, That they ſhould carefully watch againſt every thing that might mar their intercourſe with God in that duty, Hence Learn, 1. It cannot now be long to the end of time, and all things in it whether we compare the remainder of time, with that which is already paſt, or the whole of it, with eternity; or whether we conſider how near the end of time, and all things in it, is to every particular perſon: in all which reſpects, the Apoſtle expreſly aſſerts here, that the end of all things is at hand. 2. The Lord's People could not faint in their duty, nor be diſcouraged becauſe of oppoſition in the way of it, if they did entertain the believing conſideration of the nearneſſe of the end of wicked mens perſecution, and of their pains in duty and ſufferings for it: for, this is here given as an p. 201encouraging argument to conſtancy in duty, notwithſtanding of oppoſition in the way thereof; That the end of all things is at hand. 3. They that would carry themſelves aright under much diſcouraging oppoſition in the wayes of the Lord, and would keep themſelves in a fit diſpoſition for meeting with Him at the end of all things, muſt ſtudy ſobriety, which conſiſts in a mean eſteem of our ſelves for our gifts or graces, Rom. 1….3. in the exerciſe of right reaſon, and Chriſtian prudence, in compaſſing our affairs, Mark 5.15. and in a ſpare-modling with ſuch earthly delights, as may indiſpoſe us for our chriſtian warfare, 1 Theſ. 5.8. for, this is the firſt particular direction, which the Apoſtle gives for a right carriage in duty under oppoſition, and which he inferreth upon the nearneſſe of the end of all things, as the way to be prepared for the ſame, Be ye therefore ſober. 4. None can hold out in their duty, when they meet with diſcouragement in the way of it, nor can keep themſelves in a right diſpoſition for the end of all things, but thoſe only who keep much correſpondency with God by prayer; in which exerciſe His People receive from Him light and ſtrength to carry themſelves aright, and encouragment againſt all that might diſcourage them in His way: for, this is the ſecond thing recommended to them that would perſevere in their duty, even under oppoſition, and be ſit for the end of all things, that they ſhould watch unto prayer. 5. None can expect acceptance, or ſucceſſe of their prayers, except they joyn therewith watchfulneſſe, that ſo they may furniſh themſelves beforehand with matter for prayer, Pſal. 5.1. that they may diſcern, and make uſe of the fitteſt opportunities for the diſcharge of that duty, Pſal. 55.17. that they may eſchew in their ordinary carriage what may mar their acceſſe to God in prayer, and the return of the ſame, 1 Pet. 3.7. and may carefully obſerve what anſwers of their former prayers they have from God, Hab. 2.1. for, in order to this duty, and as a neceſſary pre-requiſite of it, watchfulneſſe is here preſſed, Watch unto prayer.

p. 202Verſ. 8. And above all things have fervent charity among your ſelves: for, charity ſhall cover the multitude of ſins.

The fourth direction to the Lord's People for attaining to a right carriage under ſo much oppoſition from the profane, which the Apoſtle inferreth from the former arguments to the ſtudy of holineſſe, eſpecially that, taken from Chriſt's love to His own, manifeſted in his ſufferings, is, That they would labour for fervency of affection one towards another; and this the Apoſtle preſſeth with great earneſtneſſe, as the ſum and chief of all the duties we owe to our neighbour; and bears it in by this argument, That love will prevent and paſſe many mutual wrongs, which cannot but mar comfortable ſociety among the Lord's People. Hence Learn, 1. Next unto our love to the Lord Jeſus, which is the firſt and great Command in the Law, Mat. 22.38. Love to His People ought to be ſtudied above all other things, it being the main evidence of our love to Him, 1 Joh. 5.1. and of His love to us, 1 Joh. 3.14. and that which makes way for every other duty to our neighbour, 1 Cor. 13.4. for, the Apoſtle ſuppoſing love to Chriſt, to be in the hearts of thoſe to whom he writes, Chap. 1.8. doth preſſe this love to others of His People in the next room, as that which ſhould have the precedency of any other duty; Above all things have fervent charity among your ſelves. 2. They that love Chriſt, ſhould not only entertain love in their own hearts to others of His People, what-ever their eſtate or condition be, but ſhould likewiſe labour to procure and cheriſh hearty love in and among all the reſt of God's People: for, this direction, as it preſſeth upon every one of the Lord's People, love towards one another, ſo it preſſeth upon every one of them the entertaining and promoting of mutual love among others; Have fervent charity among your ſelves. 3. The more hatred and oppoſition the Children of the Lord meet with from the profane world, the more warmneſſe of affection ſhould p. 203they entertain and expreſſe towards one another, that ſo the comfort they have in one anothers affection, may make up to them the diſcouragement they have from their wicked enemies: for, while this People were expoſed to many diſcouragements from the profane, as is clear from the former words, the Apoſtle with great earneſtneſſe, preſſeth them to this, as that which would ſweeten their ſad lot; Above all things have fervent charity among your ſelves. 4. It is not enough that the Lord's People keep themſelves free of malice and hatred one of another; neither yet, that they have ſuch a meaſure of affection toward one another, as they ought to have toward all men, Tit. 3.2. Yea, even their very enemies, Mat. 5.44. but they muſt beware of all cold-rifeneſſe of affection one toward another, and labour for ſuch a hight of love as may keep them alwayes in a benſel to do one another good, and ſuch as may not be interrupted by the failings one of another: for, ſuch a meaſure of affection is here preſſed by the Apoſtle in theſe words, wherein there is a metaphor from a Bow that is bended; Have fervent charity among your ſelves. 5. None of the Children of the Lord have ground to expect ſuch a ſociety of His People to converſe with in this life, in whom they may not diſcern many failings and wrongs, and thoſe often reiterated both againſt God, and againſt one another, which cannot but mar the benefit and comfort of their ſociety, unleſſe one of them can pardon and paſſe-by a multitude of ſuch in others: for, this argument doth import, that there will be among the Saints, a multitude of ſins to be covered. 6. Although the Lord's People ought not to juſtifie or connive at the faults one of another, Lev. 19.17. but with zeal and meekneſſe to point them out to them, and reprove them, Gal. 2.11. which ſhould be much deſired, and well taken by one of them from another, Pſal. 141.5. Yet, where true love is, it will not be interrupted by the diſcerning of theſe, but will cover them, by pardoning the wrong done to the perſon that hath love, Eph. 4.32. interceding with God p. 204for pardon of the wrong done againſt Him, Jam. 5.16. hiding from the party injuring, our knowledge of ſuch wrongs, as we may in charity think they will challenge themſelves for, Prov. 12.23. and all of them, ſo far as may be, from the profane, Prov. 11.13. who can make no better uſe of their knowledge of them, than to take occaſion from them to loath and diſgrace Religion, 2 Sam. 12.14. Rom. 2.24. and eſpecially by furthering the repentance of the guilty perſon, and their uſe-making of the bloud of Chriſt, Jam. 5.20. whereby alone ſin is covered from God's juſtice, Pſal. 32.1, 2. for, the covering of ſin, here ſpoken of, is not attributed to love, as if it could either juſtifie our ſelves, or others, But becauſe it is a grace that pardoneth and hideth wrongs done againſt them that have it, and furthereth others what it can to ſeek the Lord's forgiving of theſe wrongs alſo; Love covereth a multitude of ſins. 7. The conſideration of the many wrongs and ſinful infirmities that one of the Lord's People may diſcern in another, ſhould be ſo far from weakening the affections of one of them toward another, and ſo marring their comfortable ſociety, that by the contrary it ſhould move them to ſtudy the greater fervency of affection, that thereby they may cover theſe infirmities, and by their ſo doing be the liker to their Lord, whoſe love kythes in covering a multitude of ſins, in every one of His own, Eph. 4.32. for, it is here brought in as a reaſon encouraging to the ſtudy of fervent charity, that thereby they ſhould cover a multitude of ſins.

Verſ. 9. Uſe hospitality one to another without grudging.

The fifth direction, is, That they ſhould prove the fervency of their love one to another, by their kindly entertainment of ſuch Chriſtians as wanted thoſe outward accommodations, which others had; and this duty the Apoſtle qualifieth, that it ought to be made conſcience of, without any fretting or male-contentment. Hence Learn, 1. It may be the lot of the Lord's dear People, to be without houſe or harbour, or any ſuch worldly accommodations of their own, and to be put to live upon the charity of others: for, in ſuch a caſe are ſeveral of the Lord's People here ſuppoſed to be, while the Apoſtle commandeth them to uſe hospitality one towards another. 2. The Lord doth not ordinarily bring all of His People in a like hard condition at once, but in hardeſt times uſeth to keep ſome of them in a capacity to be helpfull, and comfortable to others: for, while there are ſome that want lodging and accommodation of their own, there are others of His People that have theſe things to give to ſuch as want them, as is ſuppoſed in this exhortation, Uſe hospitality one to another. 3. Although humane Laws do not bind Chriſtians to the duties of charity, nor puniſh them for the neglect thereof; yet the ſupream Law-giver hath enjoyned theſe duties as ſtrictly as any other, and therefore, no queſtion, will be as terrible to the neglecters of theſe duties, as of any other duties, Mat. 25.44. for, this Text is the poors right to a ſhare of the accommodations and ſociety of the rich, and the Lords order to the rich, for giving the ſame to the poor; Uſe hospitality one to another. 4. Duties of charity to the Lord's People in neceſſity, ought to be done without fretting or male-contentment, either at the poor as being burthenſom, or at God's providence for caſting ſo many objects of charity in our way; and conſequently they ought to be gone about willingly and pleaſantly, conſidering, that the Lord eſteemeth of them as done to Himſelf, Prov. 19.17. and that He delighteth exceedingly in our chearfull performance of ſuch duties as are expenſive to us, 2 Cor. 9.7. for, thus doth the Apoſtle qualifie the right manner of performing this duty of hoſpitality, that it be uſed without grudging.

p. 206Verſ. 10. As every man hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God.

The ſixth direction which the Apoſtle inferreth upon the former arguments, is, That they would mutually communicate all their receipts for the glory of Chriſt, and the good of others: and this he preſſeth by two arguments: The one is, That what-ever they had, was a free-gift, flowing from the grace of God. The other is, That they were not abſolute owners, but diſpenſers, or ſtewards of thoſe various gifts and graces of God. Hence Learn, 1. There are none of the Lord's People but they have received ſome gifts from Him, which being rightly employed, may be made forth-coming for His glory, and the good of others of His People: this is ſuppoſed while the Apoſtle thus exhorts, As every man hath received the gift, ſo let him miniſter the ſame, &c. that God in all things may be glorified. 2. It hath pleaſed the Lord to diſpenſe His gifts variouſly among His People, giving to ſome moe talents, and to ſome fewer, Mat. 25.15. and different meaſures of the ſame gifts to ſeveral perſons, Rom. 12.3. that all may know, all fulneſſe is only in Himſelf, Col. 1.19. and that every one may make uſe of that gift, or degree of gift in another which themſelves want, 1 Cor. 12.21. for, this variety of the Lord's diſpenſing of His gifts, is imported in this direction of the Apoſtle's, while he thus exhorts in the beginning of the Verſe, As every man hath received the gift, &c. and while he calleth thoſe gifts, in the latter part of the Verſe, the manifold grace of God. 3. What-ever gift or talent any of the Lord's People have, that may be any way uſefull for His glory, and the good of others, that is a free-gift to them, flowing from the undeſerved grace of God, there being nothing foreſeen or found in any that can merit the leaſt good at Gods hand, Rom. 11.35. as is clearly held forth in the ſignification of this word, As every man hath received p. 207the Gift. 4. None of the Lord's People have received any gift from Him, for themſelves alone, but that they may lay forth the ſame for His glory, and the good of others, as is imported in this direction, As every man hath received the gift, ſo let him miniſter the ſame. 5. The Children of the Lord have much need of His Spirit, that they may diſcern the gifts they have received, and ſo may know what is freely beſtowed upon them, 1 Cor. 2.12, that they may neither undervalue their receipts as uſeleſſe, and ſo hide their talents in a napkin, nor yet take upon them what they are not able for, but may put forth their gifts in their ſtations, for the glory of God, and others good, ſuitably to the meaſure they have received, As every man hath received the gift, ſo let him miniſter the ſame. 6. All our receipts ought to be communicated with much diligence and activity, as alſo with humble condeſcendency to profit thoſe that are inferiour to us, as being in that, ſervants to others: for, both diligence, and condeſcendency, are imported in the ſignification of this word, Let him miniſter the ſame. 7. The conſideration of the freedom of God's grace in beſtowing any of His gifts, ſhould ſtrongly move all His People heartily to lay out the ſame for His glory, and the good of others: for, that we may never think upon any of our receipts but as free-gifts, and thereby may be moved to communicate the ſame, the Spirit of the Lord hath put ſuch a name upon them here, as in the Original ſignifieth a gift of grace, and a gift whereby others may be gratified; As every man hath received the gift. 8. The Lord's People are not to look upon themſelves as owners of any gifts they have, ſo as they may uſe the ſame at their pleaſure, but as diſpenſators and ſtewards, as the word here ſignifies, who ought to diſpoſe of their receipts according to the mind and direction of the giver of them, communicating the ſame ſeaſonably and with diſcretion, conſidering the ſeveral tempers of the reſt of the family, to whom they are to give out theſe gifts, and faithfully, as thoſe that muſt give account, how they have imployed all that they have p. 208received, as good ſtewards uſe to do: All which is imported in the manner of Chriſtians diſpenſing of their gifts, here held forth in a metaphor, As good ſtewards of the manifold grace of God.

Verſ. 11. If any man ſpeak, let him ſpeak as the oracles of God: If any man miniſter, let him do it as of the ability which God giveth, that God in all things may be glorified through Jeſus Chriſt; to whom be praiſe and dominion for ever and ever. Amen.

The laſt direction, is concerning the right manner of communicating their receipts: for which the Apoſtle giveth two inſtances, The firſt is, anent the communication of things ſpiritual, which are to be communicated by word: and for that, he exhorteth that it be done (whether by publick Miniſters, or private Chriſtians in their ſtations (with that reverence and confidence which is ſutable to the majeſty and certainty of divine Truths. The ſecond is, concerning the right way of communicating things temporal; and for this he exhorteth, that thoſe be given forth (whether by all Chriſtians, whom charity obligeth to ſupply one anothers neceſſities, or by thoſe who have an Office in the Houſe of God, to gather and diſtribute the charity of the reſt) in a way ſuitable to every ones ability, and with ſuch a willing and chearful frame of ſpirit as the Lord vouchſafes upon them; and withall he propoſeth the right end that Chriſtians ſhould have before them, in all their duties, and eſpecially in this, the communication of their receipts, to wit, the glorifying of God through Jeſus Chriſt: upon the mentioning whereof, the Apoſtles heart riſes, to aſcribe eternal praiſe to him, wherewith the firſt part of the Chapter is cloſed. Hence Learn, 1. All that ſpeak any thing to others of the matters of God (as private Chriſtians in a private way may do, for their mutual edification, Judg. 5.10, 11. Mal. 3.16. eſpecially to theſe under their charge, 1 Tim. 5.4.) more eſpecially, thoſe who p. 209have an Office in the Houſe of God for that end, ought to ſtudy the right manner of delivering the mind of God, that they ſpeak nothing but what they underſtand, & are clearly perſwaded to be His Truth, as the word here ſignifies; that they ſpeak the ſame with plainneſs, that there may be no ground for people to doubt of the meaning, as ordinarily there is of Satan's oracles, which uſe to be doubtſom and ambiguous; that they ſpeak ſeaſonably, with reverence & humility as becomes the mind of God: All which is imported in this direction, preſcribing the right manner of communicating ſpiritual receipts, which is to be done by ſpeech, If any man ſpeak, let him ſpeak as the Oracles of God. 2. As every Chriſtian ought willingly to give out of his worldly ſubſtance for the ſupply of the neceſſities of others of the Lord's People, and that with due conſideration how far his ability may reach, ſo, as his charity may neither be unſuitable to the Lord's liberality towards him, 2 Cor. 16.2. nor prejudicial to duties of equity, Rom. 13.8. eſpecially to thoſe of his near relations, 1 Tim. 5.8. So, thoſe who have an Office in the Houſe of God, for gathering and diſtributing the charity of others, ought to diſcharge the ſame with faithfulneſſe and diligence, chearfully going about the meaneſt …uty of their office: for, this laſt part of the Apoſtle's direction may be underſtood both of the Deacons, and of every private Chriſtian, and likewiſe of the proportion which ſhould be betwixt their charity, and their ability; as alſo, of their ſtretching themſelves to the utmoſt of the grace given unto them, to do thoſe duties of charity in a right manner; If any man miniſter, let him do it as of the ability which God giveth. 3. As there is a great proneneſſe in all men naturally, whereof the Regenerate are not free, to ſeek their own glory, eſpecially in the giving out of their receipts, as is imported in the Apoſtle's propoſing this end to Believers in the communication of their gifts, that God may be glorified: So, none can acceptably imploy their beſt gifts, unleſſe their main end be, that God he giver may be praiſed, both by the diſpenſer p. 210of theſe gifts, and by thoſe that are profited by them, for giving ſuch gifts to men, and the heart to let them forth for ſo holy an end as this, that God in all things may be glorified. 4. As every gift we have, comes to us through Jeſus Chriſt, Job. 1.16. So, all the glory that redounds to God by the right uſe of theſe gifts, muſt be given to Him, (whether by the diſpenſer of them, or thoſe who are profited by them) through Jeſus Chriſt, in whoſe ſtrength they are rightly imployed, Job. 15.5. who makes His People intend the glory of God in all things, Iſa. 61.3. Job. 17.10. and makes their intention to glorifie Him, accepted by His merits, Heb. 13.15. for, this glorifying of God, which is here propoſed, as the end to be intended both by them that let out their gifts to others, and by thoſe to whom they are diſpenſed, muſt be through Jeſus Chriſt, That God in all things may be glorified through Jeſus Chriſt. 5. Although the eſſential glory of God be ſo infinitly great, that it can receive no addition, Neh. 9.5. and His dominion in it ſelf ſo abſolute and large, that it cannot be more, Pſal. 115.3. Yet, it is the duty of all His People, eſpecially His Miniſters, to declare that glory of His, to wiſh that it may be aſcribed to Him by all, and that His dominion may be voluntarily acknowledged and ſubmitted to by all: for, ſo doth the Apoſtle here, To Him be glory and dominion for ever. 6. So full of deſires, to have Chriſt glorified and ſubmitted unto by others, ſhould the hearts of all that love Him, eſpecially His Miniſters, be, that they ſhould be ready to intermit other purpoſes, and burſt forth in His praiſe, thereby to provoke others to that duty: for, ſo doth the Apoſtle here, To Him be glory and dominion for ever. 7. Our deſires to have the glory of the Lord manifeſted, and His dominion over all acknowledged, and willingly ſubmitted unto, ſhould reach the length of eternity, in regard we are obliged to Him by favours of infinit worth, for which we will never be able to give Him the glory due to Him, To whom be glory and dominion for ever. 8. We ought to raiſe our hearts in praiſe, p. 211by the conſideration of the Lord's faithfulneſſe in performing of His Promiſes, and to cloſe that exerciſe for the time with the hearty acknowledgment thereof, and with our faithful engaging of our ſelves to glorifie Him, by believing of His faithfulneſſe: for, this Hebrew word, Amen, ſignifying faithfulneſſe, is uſed in all languages, importing that all tongues ſhould, and muſt at laſt give to God the glory of faithfulneſſe; and is made the ordinary cloſe of our prayers and praiſes, to ſignifie our acknowledgment of His faithfulneſſe, and engaging of our ſelves faithfully to every duty that may honour Him. Amen.

Verſ. 12. Beloved, think it not ſtrange concerning the fiery trial, which is to try you, as though ſome ſtrange thing … pened ….

The ſecond part of the Chapter, containeth ſeveral directions for a…ining to a right diſpoſition and carriage under a croſ… for Chriſt, and ſeveral encouragements againſt the …t …e. The firſt direction propounded negatively, …. Tha… they ſhould not be amazed nor perplexed at the …reſt ſufferings, as men uſe to be when they meet with …e new and ſtrange thing. The firſt reaſon, preſſing this direction, is, That their hardeſt ſufferings were but to … graces, and purge away their corruptions, and … …ore ought to be well taken. Doct. 1. Chriſtians under a croſſe, eſpecially for Chriſt, and Truth, ſtand in need of frequent directions and encouragements, and thoſe born-in with much affection, they being then in hazard to take ſome ſinfull courſe for their eaſe, or elſe to ſuffer heartleſly, and in a way unbeſeeming their Maſter; and ready alſo to think themſelves forgotten, or ſlighted by others: for which, and the like cauſes, it is, that the Apoſtle, having been upon this ſubject of directing and encouraging ſufferers frequently before in this Epiſtle, doth here return to it again, and make way for it by this loving compellation, Beloved, think it not ſtrange, &c. 2. The Children of the Lord p. 212have not only trials, but fiery trials to prepare for, which are ſuch as do deprive them of the ſweeteſt of earthly comforts, and reaches to that which is deareſt to them, as men, their credit, liberty and life, Mat. 16.24. and ſuch as few Profeſſors will abide, Zech. 13.9. for, ſuch trials are the Godly here forewarned of, and ſuppoſed to be in, while the Apoſtle thus directs, Think it not ſtrange concerning the fiery trial. 3. So unwilling are the Children of the Lord to forecaſt ſore trials, and ſo make them familiar to themſelves before they come, Heb. 12.5. ſo ſubject to ſecurity, even when trials are neareſt, Mat. 26.40. ſo ready to dream of much worldly eaſe, Act. 1.6. and when they get but a little breathing-time from trouble, to promiſe themſelves perpetual exemption therfrom, Pſal. 30.6. that they are in great hazard to be ſurprized and perplexed at the ſight of approaching trials, as men uſe to be at the ſight of any thing ſtrange and terrible, which they did not forecaſt and prepare for; as is imported in this direction. Think it not ſtrange concerning the fiery trial, &c. as though ſome ſtrange thing had happened unto you. 4. How fiery ſoever the trials of the Lord's People be, there is no reaſon why they ſhould ſeem ſtrange to them, ſeing they are ſo frequently forewarned of them in Scripture, conſidering that the beſt of the Saints, and the Captain of our ſalvation, have gone through as hot, Heb. 12.1, 2, 3. and eſpecially that they are aſſured of one with them in the hotteſt furnace of affliction they can be put in, who will quench the violence of the fire, that it ſhall not conſume them, Iſa. 43.2, 5. Therefore they ſhould not think it ſtrange concerning the fiery trial, as though ſome ſtrange thing had happened unto them. 5. One main end for which the Lord exerciſeth His People with fiery trials, is. That they may have proof of the ſtrength of His grace in them for their comfort, Rom. 5.3. and a diſcovery of the weakneſſe thereof alſo, and of the much droſſe of corruption which is with it, for their humiliation and purging, Iſa. 27.9. for, this the Apoſtle affirmeth of the hotteſt ſufferings of the p. 213Godly, That they are only to try them. 6. The conſideration of thoſe excellent advantages which the Lord's People have by trials, ſhould guard their hearts againſt offence thereat: for this, that afflictions are but to try them, is here held forth as a ſpecial reaſon why they ſhould not take uncouth with them; Think it not ſtrange concerning the fiery trial, which is to try you, as though ſome ſtrange thing happened unto you.

Verſ. 13. But rejoyce in as much as ye are partakers of Chriſt's ſufferings; that when His glory ſhall be revealed, ye may be glad alſo with exceeding joy.

The ſecond direction for a right diſpoſition and carriage under the croſſe for Chriſt; which the Apoſtle propoundeth poſitively, is, That they ſhould count it great matter of joy to be honoured to ſuffer for Chriſt: And this, together with the former direction, the Apoſtle beareth in by two further arguments. The one i…, That by their ſufferings for Chriſt, they were made conform to Him in His ſuffering, and did partake of the fruits of His ſufferings for them. The other is, That their ſufferings for Chriſt were to them ſure pledges, and forerunners of their ſharing with Him of His glory, at His ſecond appearance. Hence Learn, 1. It is not enough for the Lord's People to have their hearts kept free of diſcouragement under the croſſe, or amazement at it▪ as a ſtrange lot; but they ought alſo to rejoyce in their ſufferings for Chriſt, as the matter of their great honour and happineſſe: which frame of ſpirit may be attained unto, under the hotteſt trials wherewith the Lord's People can be exerciſed: for, after the Apoſtle hath exhorted them not to think it ſtrange concerning the fiery trial, he addeth this ſecond direction, But rejoyce, &c. 2. Thoſe who are honoured to ſuffer for Chriſt, do in a ſpecial manner partake of His ſufferings, in regard they have a ſpecial meaſure of that wiſdom and ſtrength which he purchaſed by his death, communicated to them under p. 214their trials, Rev. 12.11. are then brought to a nearer conformity with Him in his eſtate of humiliation, Rom. 8.29. do undergo what He eſteems done to Himſelf, Act. 9.4. and do fill up their ſhare of theſe ſufferings which divine providence hath carved out for Chriſt myſtical, Col. 1.24. In all which reſpects, ſufferers may be ſaid to partake of the ſufferings of Chriſt; every one whereof ought to be a ſtrong motive to chearfulneſſe and conſtancy under ſufferings for Him: for, to this end doth the Apoſtle give this reaſon, comprehending all theſe priviledges, In as much as ye are partakers of the ſufferings of Chriſt. 3. Although Chriſt's eſſential glory be alwayes one and the ſame, Heb. 13.8. Yet His declarative or manifeſted glory is ſometimes much hid and vailed, as it was in a ſpecial way during the time of His perſonal humiliation, Joh. 17.5. and will be ſo, in a great meaſure, till all His ſuffering-Members ſhare of His glory at the laſt day, at which time He ſhall be clearly manifeſted to be fully glorious; as is imported in this other reaſon of joy in ſuffering for Chriſt, That when His glory ſhall be revealed, ye may be glad alſo, &c. 4. The Lord hath reſerved the fulneſſe of the joy of His People, till the time of the full manifeſtation of His own glory at His laſt appearing, that His own may long much for that day, and may not take it ill to ſuſpend their joy, while His glory is under a vail; for, when His glory ſhall be revealed, they ſhall be glad with exceeding joy. 5. As Chriſt's ſecond coming will be a glad day to all that believe in Him, 2 Theſſ. 1.10. So, there is a ſpecial meaſure of joy and gladneſſe reſerved for them, who get grace to go chearfully through a ſad ſuffering-lot in the world for His ſake; in the conſideration whereof He doth allow them to comfort themſelves againſt their ſufferings, and doth not eſteem it a mercenary diſpoſition in them ſo to do: for, to ſufferers is this conſolation given, as eſpecially verified in them, That when His glory ſhall be revealed, they ſhall be glad with exceeding joy.

p. 215Verſ. 14. If ye be reproached for the Name of Chriſt, happy are ye; for the Spirit of glory, and of God reſteth upon you: on their part He is evil ſpoken of, but on your part He is glorified.

The Apoſtle addeth to the former three arguments, ſeveral others, to encourage them againſt their ſufferings. The fourth is, That even their induring diſgracefull ſpeeches for Chriſt, ſhould prove a mean and evidence of their happineſſe; and therefore much more their greater ſufferings. The fifth, which explains their happineſſe, is, That the glorious Spirit of the Lord delighteth to reſide in the hearts of ſufferers; which muſt be underſtood of ſome ſpecial operations of His, ſeing He dwelleth, or reſteth, in the hearts of all His own, whether they be put to ſuffering, or not. The ſixth is, That the reproaching of the Godly, is taken as done againſt that glorious Spirit of God reſiding in them. And, the ſeventh is, That their conſtant enduring of that, and other degrees of their ſufferings, is eſteemed much glory to that glorious Spirit. Hence Learn, 1. Although even thoſe of the Lord's People who do not decline ſuffering for Him, are very ſtrongly deſirous to ſuffer with credit before men, Pſal. 119.22. Yet they ought to expect reproach as a main ingredient in their trials, whereby their reputation will be ſt…ned in the minds of many, and foul crimes, to make them deteſtable, laid to their charge, as the word here ſignifies: for, this is ſuppoſed to be a part of their trial, againſt which the Apoſtle here guardeth, and comforteth the…; If ye be reproached, &c. happy are ye. 2. As there are ſeveral kinds of trials where with the Lord's People are exerciſed, and every one are not tried with the ſame kind; So the Lord takes notice of all the degrees and kinds of their trials, were it but an envious look, 1 Sam. 18.9. or the leaſt diſdainful geſture, Pſal. 22.7. Iſa. 58.9. and will not ſuffer the leſſer ſort of their ſufferings to … their own conſolation and reward; and particularly He p. 116taketh notice of all diſgraceful expreſſions againſt His People, which is the particular trial here ſpoken of: for, having comforted them againſt fiery trials, in the former Verſe, he here comforteth them againſt reproach, If ye be reproached for the Name of Chriſt, happy are ye. 3. Even thoſe who are not put to the hotteſt kind of ſufferings, are ready to miſcarry, and be diſcouraged under the leſſer, becauſe the beſt are not eaſily brought to deny their own ſtrength, till they be under ſome extremity, 2 Cor. 1.9. for, this is imported in the Apoſtle's guarding and comforting againſt reproach, If ye be reproached for the Name of Chriſt, happy are ye. 4. The conſideration of the greatneſs of the reward, which the Lord graciouſly beſtoweth upon the leaſt degree of ſuffering for Him, ſhould make His People joyfully undergo the greateſt and moſt fiery of their trials; If it be a happineſſe to be reproached for His ſake, it muſt be a great happineſſe to be killed for his ſake: for, the Apoſtle makes this a reaſon why they ſhould rejoyce under fiery trials, that to be reproached for Him, was a happy thing; If ye be reproached for the Name of Chriſt, happy are ye. 5. It is not the ſufferings of Chriſtians, but the cauſe for which they do ſuffer, which makes them happy, to wit, their ſuffering for the profeſſion of the Name of Chriſt, for adhering to His Truth, and their duty to Him, and out of reſpect to His glory: for, this is the qualification of a right ſufferer, who may count himſelf happy in his ſufferings▪ If ye be reproached for the Name of Chriſt, happy are ye. 9. The third Perſon of the bleſſed Trinity is glorious in Himſelf being God equal with the Father and the Son, 1 Joh. 5 7. and worketh glorious effects in the hearts where He dwelleth, ſuch as the beſtowing and encreaſing of grace, which is begun glory, 1 Cor. 3.18. giving clear fore-ſights of glory, Eph. 1.17. and ſometimes ſweet fore-taſts thereof, Rom. 8.23. In which reſpects He is here called, The Spirit of glory, and of God. 7. As the Spirit of the Lord doth conſtantly abide in the hearts of all Believers, in regard of ſome of His operations. p. 217Joh. 14.…6. eſpecially in regard of His preſerving the ſeeds and habits of grace, and keeping the Saints from final apoſtaſie, 1 Joh. 3.9. So, He hath ordinarily a more glorious, and more conſtant reſidence, in regard of His comfortable and ſupporting operations, in the hearts of ſufferers, than of others; and though he have not tied Himſelf to fill the hearts of his ſuffering-people alwayes with ſenſe and comfort, but may withhold the ſame from the deareſt of them under their ſharpeſt ſufferings, and put them to live by Faith, as it was with David, and Chriſt himſelf, Pſal. 22.1, 2, &c. Yet oftentimes their allowance of comfort is larger, and their enjoyment of ſenſible preſence longer than what others have, who are not put to ſuffer, and ſweeter than what themſelves have had before ſuffering: for, this is here held forth as an encouragement made out in a ſpecial way to ſufferers, The Spirit of glory and of God, reſteth upon you. 8. The true happineſſe of Believers ſtandeth in their enjoyment of the preſence of Chriſt's Spirit, reſiding in their hearts, and proving Himſelf to be there by His gracious operations, which may be had in the midſt of ſharpeſt ſufferings: the conſideration whereof ought to make great joy in the hearts of ſufferers: for, the Apoſtle having pronounced ſuch happy, he doth explain their happiniſſe, which is the reaſon of their joy under their ſufferings, That the Spirit of glory, and of God reſteth upon them. 9. The more glorious and conſtant the reſidence of Chriſt's Spirit in the hearts of His ſuffering-people appeareth to be, the more inraged will their profane perſecutors be to ſpeak evil of that Spirit that dwelleth in them, which they will be eſteemed to do (though they do not expreſly blaſpheme the Spirit) when they father the operations of the Spirit upon Satan, Mat. 12.24.28. or, when they wilfully reſiſt and oppoſe His known mind delivered to them, by His ſuffering-people, Act. 7.51. for, though the Spirit of glory, and of God reſt upon theſe perſecuted Saints, Yet, upon the part of their perſecutors He is evil ſpoken of. 10. It may allay to p. 218the Godly, the bitterneſſe of reproaches, and diſgraceful expreſſions againſt them, to conſider that by thoſe the Spirit of the Lord counteth Himſelf evil ſpoken of, and taketh, as done directly againſt Himſelf, thoſe wrongs which are done to His People, who are His Temple, and His workmanſhip, and will puniſh wicked men accordingly: for, this may be taken as a particular encouragement againſt reproach, that even the Spirit of God was, upon the part of them that did reproach His Followers, evil ſpoken of. 11. The Lord doth eſteem Himſelf much glorified by His Peoples conſtancy in ſuffering for Him, while His terror, ſweetneſſe, power, and other properties are proclaimed and commended, by that practice of His People, in chooſing of affliction rather than ſin againſt Him; and His eſteeming ſo of it, ſhould be a ſtrong motive to chearfulneſſe and conſtancy in ſuffering for Him: for, this the Apoſtle expreſly aſſerteth, as an argument to conſtancy and chearfulneſſe under ſuffering, On your part He is glorified.

Verſ. 15. But let none of you ſuffer as a murderer, or as a thief, or as an evil doer, or as a buſie-body in other mens matters.

Here is a third direction for attaining to a right carriage in a time of perſecution; the ſum whereof is, That as they deſire to find the ſweetneſſe of the former conſolations which the Apoſtle had held forth to ſufferers, they would keep themſelves free of thoſe evils, which even Heathen Magiſtrates, under whoſe power they lived, would readily puniſh; ſuch as, wronging the perſons, or eſtates of their neighbours, medling with things without the bounds of their calling, and other wickedneſſes of that ſort, So ſhould they be the leſſe moved with their ſufferings. Hence Learn, 1. It is the duty of thoſe who have power and authority over others, to prove themſelves keepers of both the Tables of the Law of God, by puniſhing without reſpect of perſons, not only the groſſer p. 219ſorts of tranſgreſſions, ſuch as murder, and theft, whereby men injure the perſons or eſtates of their neighbours: but alſo thoſe more ſubtil and ſpecious ſins, ſuch as invading the rights of others, going beyond the bounds of folks calling, which often are vailed with the pretences of zeal for God, and the publick good, Numb. 16.3. which kind of ſins the Apoſtle underſtands here, by being buſie in other mens matters; Yea, all other known iniquities, whether againſt the firſt Table, ſuch as idolatry, Job 31.26, 27, 28. blaſphemie, Lev. 24.11. Sabbath-breaking, Numb. 15.32. Or againſt the ſecond, ſuch as diſobedience to parents, Deut. 21.18, &c. adultery, Job 31.11. All which, and the like, are iniquities to be puniſhed by the Judge, and are comprehended here under this general clauſe, evil doers: for, the Apoſtle ſuppoſeth here, that even Chriſtians, being found guilty of any of thoſe iniquities, ought to be put to ſuffer for them, while he giveth them this caution, But let none of you ſuffer as a murderer, or as a thief, or as an evil doer, or as a buſie-body in other mens matters. 2. Even natures light will ſpeak againſt the toleration of ſeveral ſorts of evils, and will not ſuffer men that have power, and have not put out that light, by frequent ſinning againſt it, to paſſe them without puniſhment; What a ſhame then is it for theſe within the Church to commit ſuch things, or tolerate them in others? For, the Apoſtle ſuppoſeth here, that Chriſtians who lived under Heathen Magiſtrates, would certainly be put to ſuffer by them, if they were found murderers, thieves, evil-doers, or buſie-bodies in other mens matters. 3. As it is the duty of every one who by their miſcarriage have deſerved the ſtroak of humane juſtice, willingly to ſubmit to the ſame, Luke 23.41. So it ſhould be the great care of the Lord's people to eſchew thoſe ſins which may draw them under that ſtroak, it being a great reproach to Chriſtianity, when the profeſſors of it, are found guilty of thoſe things, which even Heathens, or ſuch as are no better, cannot but puniſh, and a great hardening of wicked men in their evil ways: for which, p. 220and the like cauſes, the Apoſtle giveth this third direction, But let none of you ſuffer as a murderer, &c. 4. Except Chriſtians imploy Chriſt's Spirit to apply that vertue which He hath purchaſed by His death, for the changing of their nature, and mortifying of the love of ſin in their hearts, and ſtudy watchfulneſſe in their carriage, they will readily break out in thoſe abominations, for which even Heathens would juſtly put them to ſuffer: for, this direction of the Apoſtle's, doth import, that except Chriſtians did watch and pray, and make uſe of Chriſt's death for mortification of ſin within, to which duties he had ſtirred them up before they were in hazard to break out in the ſins here mentioned, and ſo be put to ſuffer as murderers, thieves, evil-doers, and buſie-bodies in other mens matters.

Verſ. 16. Yet if any man ſuffer as a Chriſtian, let him not be aſhamed, but let him glorifie God on this behalf.

The Apoſtle giveth ſome further directions for attaining the fore-mentioned end. The fourth in number, is implied in the beginning of this Verſe, That they ſhould cleave to the profeſſion of the Name and Truth of Chriſt, carrying themſelves under their ſufferings, as His anointed ones; upon which he inferreth the fifth, That if they did ſo ſuffer, they ought not to be aſhamed of their ſufferings; But on the contrary, (which is a ſixth direction) they ſhould take occaſion from ſuch ſufferings, of giving much glory to God, for honouring and enabling them ſo to ſuffer. Hence Learn, 1. They that would have true comfort under their ſufferings for Chriſt, muſt firſt ſtudy to be real Chriſtians, taught of Chriſt to know Him, and His will, Act. 11.26. to have from Him the anointing of His Spirit, 1 Joh. 2.20. whereby they are made in ſome meaſure to reſemble Him in His nature and diſpoſition, 1 Cor. 3.18. 2 Pet. 1.4. and in His Offices, to which He is anointed, by having power over their luſts; and in His ſtrength, overcoming all oppoſition in p. 221the way of their duty, 1 Joh. 5.4. as anointed Kings to God, by offering up themſelves in a ſacrifice to God. Rom. 12.1. and their ſervice through Jeſus Chriſt, 1 Pet. 2.5. as a ſpiritual Prieſthood; by communicating the knowledge of Chriſt to others, eſpecially thoſe under their charge, Gen. 18.19. whereby they do reſemble Him in the exerciſe of his Prophetical Office; and eſpecially to be conform to Him, in ſuffering for Him, and ſhewing forth that meekneſſe and conſtancy, and other of His communicable perfections, which ſhined in Him under his ſufferings, avowing his Name, and Offices, to which He is anointed, upon all hazards: for, this is to ſuffer as a Chriſtian (whoſe name is an anointed one) which the Apoſtle here implies as neceſſary for all that would taſt the ſweetneſſe of the former conſolations; But if any man ſuffer as a Chriſtian, let him not be aſhamed. 2. Profane Chriſtians who may be juſtly put to ſuffer for their faults, are very ready to entitle themſelves to the honour of ſuffering for Chriſt; and therefore, it concerneth Chriſt's Miniſters to clear the cauſe of ſuffering, in which Chriſtians may comfort themſelves, and the right manner of ſuffering for a right cauſe: for, the Apoſtle in this, and the preceding Verſe, ſetteth a guard about the former conſolations given to ſufferers for Chriſt, leſt they might be uſurped by profane profeſſors, juſtly put to ſuffer for their miſcarriage; Let none of you ſuffer as a murderer, &c. but if any man ſuffer as a Chriſtian, let him not be aſhamed. 3. There is no ſhame or contempt that the world can pour upon ſufferers for Chriſt, whereof they ought to be aſhamed, but rather to deſpiſe ſhame for Him, as He did for us, Heb. 12.2. as they would not have Him dealing with them as if He were aſhamed of them another day, Mark 8.38. for, this is the fifth direction; If any man ſuffer as a Chriſtian, let him not be aſhamed. 4. When the Lord by His providence brings a neceſſity upon Chriſtians of ſuffering for Him, and his Truth, and by his grace enableth them to carry themſelves chriſtianly under the ſame, they owe much praiſe p. 222and glory to Him for putting that honour upon them: eſpecially conſidering, that His grace alone hath prevented their falling in thoſe ſins, which might juſtly have brought them to no leſſe ſuffering, and with far leſſe credit and comfort, than now, while they are put to ſuffer for Chriſt, and their duty to Him: for, this is the ſixth direction, Let him glorifie God on this behalf, to wit, that he is put to ſuffer not as a thief, or a murderer, but as a Chriſtian.

Verſ. 17. For the time is come that judgment muſt begin at the Houſe of God: and if it firſt begin at us, what ſhall the end be of them that obey not the Gospel of God?

Here are two further arguments to move the Godly to courage and conſtancy under their ſufferings; the one is, That now God's appointed and fit opportunity was come, wherein he would have his juſt diſpleaſure againſt the ſins of men, beginning firſt to kyth in his own family the Church, under the New Teſtament, by trouble and perſecution, for the correction and trial of his own; and therefore they had no reaſon to faint under theſe trials, ſeing the time of them was of God's appointment, and that the Godly were only to endure the beginning of that which would make an end of their perſecutors. The other argument is, That ſeing God's juſt diſpleaſure againſt ſin, was firſt manifeſted toward his own People, the end of their wicked enemies behoved to be unſpeakably terrible, and therefore they had no reaſon to fear ſufferings from them, nor to joyn with them in their evil wayes to eſchew the ſame. Hence Learn, 1. Trouble and perſecution cannot ariſe in the Church when wicked men pleaſe to plot it, or ſet a time to the beginning of it, were their power, policy and malice never ſo great, but only when that fit and prefixed opportunity (as the word here ſignifieth) is come, which hath been condeſcended upon in the eternal councel of God, who hath alſo determined how long the troubles of the Church ſhall continue, p. 223Hab. 2.3. and at what period of time they ſhall end, Pſal. 10….13. The conſideration whereof ſhould quiet and comfort the hearts of the Godly under their ſufferings: for, it is here held forth, as a ground of chearfull ſubmiſſion to a ſuffering lot, that the time prefixed and fitteſt for that buſineſſe (as the word ſignifieth) …s come. 2. The Church is the Houſe of God, whereof himſelf is both the Builder, Pſal. 147.2. and the Foundation and chief corner-ſtone, Iſa. 28.16. wherein he delighteth to dwell, Pſal. 132.14. and which he will therefore protect and defend, Zech. 2.5. wherein there ſhould be every thing belonging to a well-ordered family, 1 Tim. 3.15. eſpecially holineſſe in the members thereof, Pſal. 93.5. for, ſo the Church is here called. The Houſe of God. 3. As the Lord is pleaſed ſometimes to begin his judgments at the ſins of men without the Church, that thereby his own may take warning, Zeph. 3.6, 7. So he ſeeth it fitting at ſome other times to take another method, and to begin at his own Church with ſore corrections, while his enemies (who muſt drink the dregs of that cup, whereof his own taſt but a little, Pſal. 75.8. Jer. 25.29. and 17.18.) are ſpared, that he may make uſe of them as a rod wherewith to ſcourge his Children, Iſa. 10.5.12. that he may prove himſelf impartially juſt in correcting the ſins of his own, which are oftentimes more diſhonourable to him than the ſins of others, Amos 3.2. for which, and the like cauſes, it is, that judgment muſt begin at the Houſe of God. 4. Although there be no vindictive wrath in any of the troubles and ſufferings of the Godly, ſince Chriſt hath born that to the full, Rom. 5.9. and ſo all his paths toward his own, and conſequently even perſecution it ſelf, muſt be mercy and truth, Pſal. 25.10. Yet thoſe calamities wherewith the Lord exerciſeth his viſible Church, may be called judgments, not only becauſe they are properly ſuch, to many wicked and profane, with whom God dealeth by theſe calamities, as a juſt Judge puniſhing unpardoned i…ities, and becauſe that ſame calamity, which …s a p. 224merciful trial to the Godly, will be turned in a judgment to their perſecutors; as the Apoſtle importeth in the latter part of this Verſe, but alſo becauſe even perſecution it ſelf, and ſuffering for Chriſt and his Truth, in reference to the Godly, as they are alwayes acts of the Lord's love to them Heb. 12.6. So they may be alſo acts of his holy juſtice, correcting and humbling them for thoſe iniquities which he hath pardoned, Pſal. 99.8. ſo that thoſe ſame ſufferings which the Godly endure for Chriſt and his Truth, may be to them alſo fatherly chaſtiſements for their faults, which in Scripture are called judgments, even upon the Godly, Pſal. 119.75. for, here the Apoſtle, ſpeaking of the trials and ſufferings of the Godly ſaith, Judgment muſt begin at the Houſe of God. 5. The trials and hard exerciſes of the Church are certain forerunners of a wofull end, abiding the inſtruments thereof, when the Lord hath done his work by them; the conſideration whereof ſhould keep the Lord's People from fainting under their ſufferings from wicked men, and from inclining to joyn with them in their evil wayes for preſent caſe; for, if judgment firſt begin at us, what ſhall the end be of them that obey not the Gospel? 6. As the end of all wicked men, even of theſe who have not heard the Goſpel, ſhall be everlaſting deſtruction becauſe they have not made uſe of thoſe natural impreſſions of God, and his Will, that are left in them, Pſal. 9.17. So the judgment abiding thoſe who have heard the Goſpel, and would not ſuffer themſelves to be perſwaded to imbrace the bleſſed offers made therein, nor give up themſelves to Chriſt's obedience, (which is the deſcription the Apoſtle giveth of thoſe whom he here threatneth▪ ſuppoſing them to have been hearers of the Goſpel) ſhall be ſo terrible, as no words can expreſſe; Therefore the Apoſtle uſeth this queſtion, which none can anſwer What ſhall the end be of them that obey not the Gospel?

p. 225Verſ. 18. And if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear?

Here the Apoſtle cleareth his former argument, to this purpoſe, That if even juſtified perſons, and holy walkers, had ſuch a hard lot in the world, that they could not but with great difficulty, and through many fiery tryals win to the Kingdom of Heaven. Thoſe who did caſt off all Religion, and gave themſelves up to all wickedneſſe, might expect in the day of God's reckoning with them, to find no place to ſhelter themſelves from his everlaſting wrath; and therefore there was no reaſon why the Godly ſhould fear them, or joyn with them in their evil wayes, to ſhun ſufferings from them, ſeing their end ſhould be ſo terrible. Hence Learn, 1. Although the ſalvation of all that flie to Chriſt, and take themſelves to the ſtudy of holineſſe, be moſt ſure, in regard of Chriſt's undertaking to cauſe them perſevere till they come to it, Joh. 10.28. and the way to that ſalvation be in it ſelf ſweet, Prov. 3.17. and in regard of Chriſt's large allowance of ſtrength and comfort, eaſie to the renewed man, Mat. 11.30. Yet, conſidering the many fiery trials that are in the way, and the Believers own weakneſſe, it is no eaſie matter for them to win through to the poſſeſſion thereof; The conſideration of which difficulty ſhould be ſo far from diſcouraging them in the way, that it ſhould provoke them to put on much reſolution to hold on that way in Chriſts ſtrength, notwithſtanding all difficulties: for, not the poſſibility of the Elects loſing ſalvation, but the difficulty of attaining it, by reaſon of many trials, and their own weakneſſe, is imported in this expreſſion, as a motive to conſtancy, If the righteous ſcarcely be ſaved, &c. 2. While the Lord's People are ſuffering, and wicked perſons proſpering, they ſhould put their hearts frequently to conſider how wofull, and unſpeakably terrible the end of theſe wicked enemies muſt be, when they ſhall be forced to appear before their p. 226Judge, and ſhall find no place to ſhelter them from his fierce wrath, which ſhall purſue them to Hell, and torment them there for ever; that by ſuch thoughts the ſuffering-Children of God, may be moved neither to envie them for their preſent proſperity, nor incline to joyn with them in their ſinful courſes, for eſchewing trouble from them, Pſal. 37.1, 2, &c. and 73.2, 17. but rather to endure ſufferings from them, that they may not ſhare with them in their wofull end: for, that the Godly might not run with their proſpering perſecutors to the ſame exceſſe of riot, nor faint under ſufferings from them, The Apoſtle doth again repreſent to their hearts the conſideration of their unſpeakably terrible end, by this other queſtion, Where ſhall the ungodly and the ſinner appear? 3. The conſideration of this difficulty in the way of the Godlie's ſalvation, is ſufficient to convince us, that their end muſt be unſpeakably terrible, who are ſo far from taking paint to be ſaved, that they ſhake off all duties of Religion, as the word, ungodly, ſignifies; and give themſelves up to all wickedneſſe, as the word, ſinners, doth import, and ſo haſt their own deſtruction: for, ſo much is imported in the connexion of the firſt part of this Verſe, with the latter; If the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear?

Verſ. 19. Wherefore, let them that ſuffer according to the will of God, commit the keeping of their ſouls to Him in well doing as unto a faithful Creator.

Leſt the ſharpneſſe of the trials, whereof the Apoſtle gave fore-warning in the former words, and the difficulty of attaining ſalvation by reaſon thereof, might diſcourage the hearts of the Godly; The Apoſtle giveth here the ſeventh and laſt direction, which is, That they ſhould give up their ſouls to the keeping of their Lord, f…r whom they ſuffered, and ſo hold on in their duty, notwithſtanding of ſufferings: and this direction the Apoſtle beareth in by two arguments; the one is, That p. 227whatever they did ſuffer, was carved out to them, not by the luſt of men, but by the good-will of their God. The other is, That under their ſufferings for well-doing, they might be at quietneſſe concerning the eternal ſalvation of their ſouls, and their through-bearing till they come to the poſſeſſion thereof, having put them in his hand, who is both able to ſave them, having made them, and all things, of nothing; and in teſtimony of his good-will to ſave them, hath engaged his faithfulneſſe in his Promiſes for that end: and therefore Believers had no reaſon but to go on chearfully and conſtantly in their duty, notwithſtanding of all their ſufferings. Hence Learn, 1. The conſideration of the difficulty that is in the way of the ſalvation of the Lord's People, by reaſon of the many fiery trials they have to go through, ſhould ſtir them up to make ſure work about their ſouls, by putting them in Chriſts hand, ſo ſhall they have courage and ſtrength under their ſufferings: for, this laſt direction is inferred upon the former purpoſe, as the firſt word maketh clear, Wherefore, let them that ſuffer, &c. commit the keeping of their ſouls to Him. 2. The Lord's People ſhould more highly eſteem of, and be more ſolicitous about, t…e preſervation of their ſouls, eſpecially in a troubleſome time, than of all things elſe in the world; it being a ſpecial part of heavenly wiſdom and prudence, to enſure that by faith, putting it in Chriſt's hand, So will they be ſure of quietneſſe of ſpirit under all their ſufferings, Pſal. 31.5. and will value the leſſe, other loſſes, their beſt Jewel being in ſafety, 2 Tim. 1.12. for, the Spirit of God doth not mind them of taking courſe to preſerve other things, knowing they were ready to ſpend too much of their care that way in an evil time, but giveth them this direction for quieting their hearts, however other things went: Commit the keeping of your ſouls to Him. 3. They that have committed the keeping of their ſouls to Jeſus Chriſt, as they would have comfort under their ſufferings, muſt hold on in the way of well-doing; conſidering, that however their ſouls that are committed to him, p. 228cannot be loſt, yet their aſſurance and comfort cannot be kept but in that way: therefore the Apoſtle qualifieth this direction, Commit the keeping of your ſouls to Him in well doing. 4. They who from the ſenſe of their ſouls hazard to periſh, for any ability themſelves have to preſerve them, and from their deſire to have their ſoul … …fety above all other things, do by faith, put them in the hand of a Saviour for mercy and ſalvation; and having ſo done, do betake themſelves, in his ſtrength, to the way of their duty, whatever they may ſuffer in it, they need not doubt of Chriſt's taking the charge and cuſtody of the ſoul thus committed to him: for, that they may be confident he will take the charge of them, and ſafely keep what is committed to him, he thus by his Spirit, ſpeaking through the Apoſtle, commandeth, Commit the keeping of your ſouls to Him. 5. The ſufferings of the Lord's People come not according to the luſt and will of their adverſaries, but are meaſured out, and ordered by the will of the Lord, which is alwayes a good will towards his own, making all things work for their good, Rom. 8.28. The conſideration whereof ſhould hearten them under all their ſufferings: for, this is here aſſerted as an argument to conſtancy and chearfulneſſe under their ſufferings, that they did ſuffer according to the will of God. 6. They that would have courage under their ſufferings from powerful adverſaries, muſt by faith lay hold upon God's Omnipotency, manifeſted in the works of Creation; The conſideration whereof cannot but give ſtrength and courage to Believers under their ſufferings, they having the Lord, and all his Properties engaged to be forth-coming for them in the Covenant of Grace; and eſpecially, conſidering that their through-bearing and deliverance cannot but be eaſie to Him, who made all of nothing: for, that the Apoſtle may encourage ſufferers, he repreſenteth the Lord to their faith, under the conſideration of a Creator. 7. The conſideration of the Lord's faithfulneſs in keeping of his Promiſes, is a ſtrong pillar of the Saints confidence, that they ſhall be well p. 229born through all their trials, ſeing his good will hath moved him expreſly to pawn his faithfulneſſe for every thing they need; particularly, for pardoning their ſin, upon their confeſſion, 1 Joh. 1.9. for enabling them to the duties of holineſſe, 1 Theſſ. 5.24. and for bearing them through all their ſufferings, 1 Cor. 10.13. 1 Theſſ. 3.2, 3. for, this conſideration of the Lord, joyned with that of his Omnipotency, is here held forth to the faith of ſufferers, as a ſtrong ground of their confidence, anent the ſafety of their ſouls, and their being well born thorow all their trials; He is a faithful Creator.