Verse 1. _For as much then as Christ hath suffered for us in
the flesh, arme your selves likewise with the same
mind: for that he that hath suffered in the flesh,
hath ceased from sinne:_
Verse 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._
Verse 3. _For the time past of our life, may suffice us
to have wrought the will of the Gentiles, when we
walked in lasciviousnesse, lusts, excesse of wine,
revellings, banquettings, and abominable idolatries._
Verse 4. _Wherein they thinke it strange, that you run not
with them to the same excesse of riot, speaking
evill of you:_
Verse 5. _Who shall give account to him, that is ready to
judge the quick and the dead._
Verse 6. _For, for this cause was the Gospell 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 Analysis._
THE Apostle having set before us the example of Christ, in this
place he concludes therehence, that which he proposed to be concluded
_chapter 3._ verse 17. and before that verse 11. that is, that all
Christians should eschew evill, & follow that which is good. And this
conclusion he layes downe in such manner, that if a due proportion
be observed betwixt Christ as our example, and Christians that are
regenerated, and renewed according to his image, he shews it doth
necessarily depend upon & flow from the example of Christ. He concludes
with such a Syllogisme, as this:
All Christians should be armed with the same mind, concerning
sinne and righteousnesse, as Christ himselfe was:
But Christ having suffered in the flesh ceased from sinne, and
lived in the spirit unto God:
Therefore all Christians should be wholy bent, and endeavour
all that they can to cease from sinne or the lusts of men,
and live unto God, or the will of God.
Both the proposition & Assumption are in verse 1. The conclusion in
verse 2. The conclusion is illustrated by a comparison made betwixt
the time past, and that which is to come; or betwixt that kind of life,
which men are wont to lead before their calling, and that, which they
should lead after they are called.
For the time past he affirmes, that we lived according to the manner
of the Gentiles in all the lusts of the flesh, verse 3. And for the
time to come, he denies that we should follow those lusts, but that
we should live unto the will of God. Verse 2. and the beginning of the
3. _It may suffice us_ &c. where he intimates a reason also, why we
should now leave off such courses, namely; Because we have too much
offended God already in the time past, and if we should abuse his
mercy and patience any longer, we could expect nothing else but
the revelation of his just anger and indignation, to our eternall
confusion. The same conclusion and Comparison is farther illustrated
by anticipation of an objection and difficulty, which might take off
our desires and endeavours to change our lives, and live contrary to
the fashion of others. And the objection is this; that it will seeme
strange unto many; and for this very cause will they revile us, and
speake evill of religion it selfe, verse 4. The answer is, that this is
not our fault, but theirs; and they shall give an account for it unto
God at the day of judgement, verse 5. Which judgement is set forth by
a distribution of the object, and upon occasion of that distribution
he makes a new argument to remove the fore-named difficulty out of
our minds; namely, because the Gospell had the same end, and the same
effect amongst the faithfull that are now dead; to wit, that they being
condemned by men, did patiently beare that condemnation, and lived
according to God in the spirit, verse 6.
The Doctrines arising herehence.
Doctrine 1. _We should all arme our selves with such meditations, as
the contemplation of Christs death ♦affords us._
♦ “affoords as” replaced with “affords us”
This is gathered from verse 1.
_Reason_ 1. Because we are thereunto called, that we should be made
conformable unto Christ.
2. Because Christs death, or Christ crucified is a briefe Epitome of
all saving knowledge, _1 Corinthians 2.2._
3. Because by such meditations we doe more and more put on Christ,
and by his power are our minds strengthened and fore-armed, as with a
compleat armour, against all kind of temptations, and in this respect
is this phrase, _arme your selves_, used in the text.
_Vse_ 1. This may serve to admonish us, to arme our mindes daily with
godly and Christian meditations, that so we may not be exposed to the
danger of temptations unarmed and naked; in the bearing of a blow, or
suffering any violence, there is great difference betwixt a man that is
armed, and one that is not armed.
2. To direct us, in our meditations chiefely to contemplate upon Christ,
and those things which pertaine unto his death and resurrection.
Doctrine 2. _He that hath true communion with Christ, hath ceased from
sinne, and by meditation thereupon doth daily more and more cease from
it._
This is gathered from verse 1. at the end.
_Reason_ 1. Because our communion with Christ is by the Spirit of
Christ, which makes us conformable to his death and resurrection,
_Romans 6._ throughout the whole Chapter.
2. Because in our conversion unto Christ, there is alwayes included an
aversion from sinne by serious repentance.
3. Because such meditations are the ordinary meanes whereby the worke
of the Spirit is perfected, and our repentance renewed and furthered.
_Vse_ 1. This may serve to reprove those, that professe Christ in word,
but in their deeds doe not cease from sinne.
2. To direct us, to presse such syllogismes and reasonings upon our
consciences, _Romans 6._
Doctrine 3. _He that ceaseth from sinne, doth not live to the lusts of
men, but to the will of God._
This is gathered from verse 2.
_Reason_ 1. Because the lusts of sinfull men are in themselves sinnes,
and leade unto sinne.
2. Because these lusts fight against the soule, and we in our
conversion have bound our selves to fight against them.
3. Because the will of God is the only rule of our life, which is
altogether contrary to the lusts of the flesh.
_Vse._ This may serve to direct us in the triall of our state and
condition. For looke how our life is sincerely directed in respect of
the lusts of men, and the will of God, so may we certainely judge our
selves to be either in the state of sinne, or in the state of grace.
Doctrine 4. _It seemes more then enough to the faithfull, that before
their conversion they so long followed the lusts of the flesh, and
fashions of the world._
This is gathered from verse 3.
_Reason_ 1. Because they are ashamed with a holy shame of those courses,
_Romans 6.21._
2. Because they receive no benefit by them, but repentance.
3. Because they see that it was Gods great mercy, that they were at
length delivered from them, and from the death which they bring, in the
same Chapter.
4. Because the rest of their time seemes but a little unto them, in
respect of the duty which they have to do, in seeking and glorifying
God.
_Vse_ 1. This may serve to condemne those, which deferre and put off
the time of amending their lives, as if they had not yet sinned enough.
2. To admonish us, to redeeme the time, and spend it in advancing of
Gods glory, and our own salvation.
Doctrine 5. _Amongst all the vicious lusts and courses of the world,
luxury is one of the chiefest, whereby men walke in lasciviousnesse,
excesse of wine and banquetings._
_Reason_ 1. Because in these men do most of all pamper the flesh, and
have no regard at all unto the soule.
2. Because by these the soule is drowned, as it were in the pleasures
of the flesh, so that it cannot lift up itself unto God, and to divine
things.
3. Because these make way for the devill, and all devilish sinnes; and
thereupon abominable idolatry seemes to be joyned with them in the text,
because by them many were brought to be present at idolatrous feasts,
and so to honour the idols themselves, though in their consciences they
made no reckoning of them.
_Vse._ This may serve to admonish us, to beware of these wicked courses.
Doctrine 6. _It seemes very strange to the men of the world, that the
godly should refuse to live after that manner, as they live._
_Reason_ 1. Because they think there is a kinde of happinesse in that
kinde of life, which for any man to dislike, they cannot but wonder at
it.
2. Because as long as they are carnall, they cannot rightly discerne
those spirituall reasons, which make the faithfull to abhorre such
conversation.
3. Because they measuring others by themselves, thinke that all men do
greedily desire such kinde of pleasures.
_Vse._ This may serve to admonish the faithfull, 1. Not to thinke that
they do live so, as their calling or profession doth require, unlesse
they do so farre estrange themselves from the common courses of worldly
men, that they make them to wonder at them. 2. Not to be troubled at
such opinions of men, but to take their dislike, as a token of Gods
good liking and approbation.
Doctrine 7. _By this alienation of mindes, which ariseth from
the difference of the conversation, betwixt the beleevers and the
unbeleevers, the regenerate and the unregenerate, it oftentimes comes
to passe, that the unregenerate speake evill of the truth of God._
This is gathered from verse 5. at the end. For although some are so
taken with the splendour of piety ♦which shines forth in the godly,
that they glorifie God, as it is chapter 2. verse 12. and it becomes a
meanes of winning them, as it is chapter 3. verse 1. or at least that
they are ashamed, as it is chapter 3. verse 16. Yet there are others
which take occasion thereby to blaspheme, chiefely, because the godly
by abstaining from those lusts and courses, which they highly esteeme,
seeme seriously to reprove them, as well in their deeds as their words.
♦ “whlch” replaced with “which”
_Reason_ 1. Because all they that do evill hate the light.
2. Because such a separation in conversation of life is as it were a
condemning of those from whom separation is made out of conscience and
religion.
3. Because wicked men being blinded with anger and hatred, and judgeing
of others by themselves, doe imagine that this separation is usually
made in hypocrisie, & simulation, not out of conscience and religion.
_Vse._ This may serve to comfort and strengthen our soules against
the temptations and troubles which may arise unto us from such mens
blasphemies.
Doctrine 8. _God will require an account from men for all such
blasphemies, either in this life, or at the last judgement._
This is gathered from verse 5.
_Reason_ 1. Because his Majestie is wronged more in these blasphemies,
then in most of the other sinnes.
2. Because those sinnes are most hainous, and come neerest to the sinne
against the Holy Ghost.
3. Because they directly tend to the hinderance of the kingdome of God,
and the righteousnesse thereof.
_Vse_ 1. This may serve to admonish us, to take heed of all those, that
do any way partake in such a sinne.
2. To comfort us: because God revengeth such injuries, we should commit
them unto him.
Doctrine 9. _God keepes a just account of those things that are done to
the faithfull, not only while they live, but also after their death._
For in that sense is he said to be _ready to judge the quick and the
dead_, where by the quick and the dead the faithfull are most properly
understood, as appeares by verse 6.
_Reason_ 1. Because God alwayes lives, and his word and covenant lives.
2. Because it stands upon Gods glory, to defend the cause also of his
servants that are dead, and to revenge their injuries.
3. Because oftentimes the iniquity of the wicked is not come to its
full measure, before the death of Gods children whom they have vexed.
_Vse_ 1. This may serve to comfort us, as well in life as in death.
2. To admonish us not to judge rashly of Gods wayes in his patience and
long-suffering; but to compose our mindes to a patient waiting for the
wished event.
Doctrine 10. _The condition of the faithfull now living, and of those
that lived heretofore in all ages, is wholly alike, as touching the
substance of it._
This is gathered from verse 6. compared with the verse fore-going.
_Reason._ Because God is the same, & faith is the same; & on the
contrary side also, the devill and the world are like themselves.
_Vse._ This may serve to direct us, not to give way to too much
complaining of the present age, as if there had never beene the like
before; but couragiously to go forward in doing our duty, that we may
do that in our times according to our ability, which other faithfull
men did in their time; who as it is said of _David_, _Acts 13.36._
after they had in their age served the will of God, fell on sleepe in
the Lord.
Doctrine 11. _The short compendium of our whole Christian life, is,
so to receive the Gospell, that renouncing the flesh we should in that
respect be judged according to men, and live according to God in the
Spirit._
This is gathered from verse 6.
_Reason._ Because therein consists all divinity.
_Vse._ This may serve to direct us, to make triall of our condition by
this rule.
* * * * *
Verse 7. _But the end of all things is at hand: be ye therefore
sober, and watch unto prayer._
Verse 8. _And above all things have fervent charity among
your selves: for charity shall cover the multitude of
sinnes._
Verse 9. _Vse hospitality one to another, without grudging._
Verse 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._
Verse 11. _If any man speake, |let him speake| as the Oracles
of God, if any man minister, let him do it as of the
ability which God giveth, that God in all things may
be glorified through Iesus Christ, to whom be praise
and dominion for ever, and ever, Amen._
The Analysis.
From the last discourse about the judgement of God, the Apostle takes
occasion to presse his exhortation to the duties of piety, by that
very argument. First therefore he layes downe that third argument for
a ground, that the last judgement, the end of all things, is at hand;
and thereupon concludes that we must seriously and diligently apply
our selves to the duties of piety. And these duties he sets downe by
an induction of the principall parts, 1. Prayer, with the adjuncts
and helping causes thereof, to wit, temperance and sobriety, verse 7.
2. Mutuall charity, verse 8. which he sets forth, 1. By the singular
care, wherewith we should labour for it above other vertues, in these
words: _above all things_, and then by the degree, wherein we should
have it, and exercise it in this word, _fervent_: of which exhortation
he gives a reason also from the effect, _for charity covers a multitude
of sinnes_. 3. To charity he joynes hospitality, verse 9. as it were a
speciall act of charity, whereof he shewes the due manner how it should
be used, that it should be _without grudging_, that is, voluntary,
not by constraint. 4. A mutuall communication of all the gifts of God,
verse 10. And the reason of this duty is taken partly from the nature
of the gift in respect of the author thereof, that it is the grace
of God, and partly from that relation, which they that have received
the gift, have unto such a grace, to wit, that they are not masters,
but stewards of it. And of this communication he propounds two chiefe
kinds, which he describes and perswades them unto, verse 11. The first
is communication in speech, or in the word of God, the description and
rule whereof is, that it should be conformable to the nature of Gods
word. The second is communication in our abilities and wealth, the
description and rule whereof is common to both, together with all the
foregoing exhortations, taken from the end and benefit of them, _that
God in all things may be glorified_; which glorification of God is set
forth by a present declaration of it; _to whom be praise for ever and
ever, Amen_.
The Doctrines drawne here-hence.
Doctrine 1. _The end of all things is at hand._
This is gathered from verse 7. Now this may be understood, 1. of the
end of all men, that live together, because a generation of men soone
passeth away, and so the end of all those is properly said to be at
hand. 2. It may also by the same reason be understood of the finall
condition of all those: because looke how every one dyes, so shall he
continue for ever, either happy or wretched. 3. It may also in some
sort be understood of the end of the world.
_Reason_ 1. Because these are the last ages, after which there is no
comming of Christ to be expected, but unto judgement, nor any change of
worship, but upon the consummation of all things.
2. Because the Lord doth not delay the promise of his comming, but
prepares all things for himselfe, and in their order shewes forth the
judgements of that day which is approaching.
_Vse._ This may serve to admonish us, not to think with the evill
servant that the comming of the Lord is farre off, but certainly
to look for it, and accordingly to prepare our selves for that day,
_Matthew 24.44,46._
Doctrine 2. _For the preparing of our selves aright against the comming
of the Lord, it is chiefly required, that we should pray continually._
This is gathered from verse 7.
_Reason_ 1. Because in our prayers we do stirre up our faith, hope, and
desire touching those good things, which the Lord will impart unto us
at his comming.
2. Because by our prayers we do turne aside and remove those evils from
our selves, which make his comming dreadfull unto sinners: for by
flying unto Gods mercy, we do flye both from our sinnes, and from his
wrath.
_Vse._ This may serve to exhort us, to be diligent in prayer.
Doctrine 3. _Temperance and sobriety should be joyned with our prayers._
This is also gathered from verse 7. It is the same which is said every
where, _Watch and pray_.
_Reason_ 1. Because the effectuall consideration thereof, that the end
of all things is at hand, makes us to love this world the lesse, and
so to use it, as not to abuse it, that is, soberly and temperately,
_1 Corinthians 7.31._
2. Because these are the meanes whereby our prayers are helped and
furthered; therefore it is said in the text, _Be sober and watch unto
prayer_.
_Vse._ This may serve to exhort us, to make conscience of doing our
duty in prayer.
Doctrine 4. _Above all things we should labour for brotherly love, that
it may be sincere and fervent._
This is gathered from verse 8. Not that charity towards men is more
excellent then faith hope and love towards God, but because it is the
chiefest of those things which belong unto men, and should be preferred
before all those things, which might any way hinder it.
_Reason_ 1. Because love is the summe of the whole law, and so
containes in it all other duties.
2. Because charity covers a multitude of sinnes, as it is in the text:
_amongst men themselves, that they stirre not up anger, hatred, and
contention_, _Proverbs 10.12._
♦3. Because charity also doth in some sort cover a multitude of our
sinnes before God, to wit, that they procure not the revenge of his
anger. For this it doth, as a signe and argument, whereby we are the
more assured of the forgivenesse of our sins, because we forgive others
their offences, _Matthew 6.15._
♦ “2” replaced with “3”
_Vse._ This may serve to exhort us, to labour for charity.
Doctrine 5. _Hospitality is one of the principall acts of charity._
This is gathered from verse 9. So _Romans 12.13._ _Hebrews 13.2._
_Reason_ 1. Because in hospitality we do not only communicate our goods
unto our brethren, but our selves also by a familiar conversation.
2. Because it is more acceptable unto others to receive a little upon
such an occasion, then in any other respect to receive much, because
the seasonablenesse and courteousnesse makes that which is given to be
the better accepted.
3. Because by this meanes friendship is more increased then by other
bountifull expences.
_Use._ This may serve to reprove the mercilesse mindes and conditions
of men, for luxury and covetousnesse hath quite taken away all
hospitality.
Doctrine 6. _The duties of this kind should be performed without
grudging._
This is gathered from verse 9.
_Reason_ 1. Because God loveth a ready and cheerefull giver, _2
Corinthians 9.7._
2. Because grudging makes the benefit unacceptable to him that receives
it.
3. Because grudging is as it were a repenting for doing the duty, and
so makes it void and of no effect.
_Vse._ The use hereof is, that in doing good we should watch over our
mindes, that they be rightly and fitly disposed.
Doctrine 7. _It is an office of charity to minister unto others the
gifts which we have received, of what kinde soever they be._
This is gathered from verse 10.
_Reason_ 1. Because the gifts of God do in their nature tend unto the
glory of God in promoting the good of men.
2. Because to this end are all the gifts of God committed unto us, as
stewards of the grace of God, as it is in the text.
3. Because this very thing doth the communion of Saints require, to the
believing and exercising whereof are all Christians called.
_Use_ 1. This may serve to comfort us, in that there is no faithfull
Christian, but hath some gift, whereby he may minister something unto
others.
2. To exhort us, every one to use that gift which he hath, to the good
of others.
Doctrine 8. _In exercising those gifts, which belong to the preaching
or declaration of Gods word, our chiefe care should be, so to carry our
selves as becomes the word of God._
This is gathered from verse 11 at the beginning.
_Reason_ 1. Because every action rightly ordered should have a just
proportion to its object.
2. Because so great is the dignity of Gods word, that without such a
care it cannot be kept safe, without wronging of it.
3. Because all the power of our speech concerning Gods word is lost, if
it take not its whole strength from the word it selfe.
_Vse._ This may serve to admonish, not only the Preachers, that they
handle the word of God holily, faithfully, and gravely, but also all
hearers, that they judge aright of the Sermon, and make distinction
betwixt those Preachers, which speake as the Oracles of God, and others,
which speake as a humane speech or oration; and that they themselves
also, if upon occasion they should treat of the word of God in private,
should doe it holily, gravely, and reverently, as it becomes the word
of God to be handled.
Doctrine 9. _He that with his wealth ministreth to the necessities of
others, should do it according to the ability which he hath received of
God._
This is gathered from verse 11, that is, he must do it not by
constraint, sparingly, and slowly, but with a ready and cheerefull
affection, to his power, and beyond his power voluntarily,
_2 Corinthians 8.3._
_Reason_ 1. Because this communicating is as it were a sacrifice,
wherewith God is well pleased, _Hebrews 13.16._
2. Because from this sowing we may expect a great harvest, of Gods
blessing, _2 Corinthians 9.6._
_Vse._ This may serve to admonish us, not to performe such duties
according to the fashion and custome of the world, as if their example
were our rule, but according to the ability which God hath afforded us.
Doctrine 10. _God is to be glorified in all things._
As the Apostle, _1 Corinthians 10.31._
_Reason_ 1. Because the glory of God is the end of all things.
2. Because our actions are not religious, but so farre forth as they
are directed to that end.
3. Because God will glorifie those which glorifie him.
_Use._ This may serve to admonish us, not to imagine that our duty in
glorifying God is restrained to the publick worship, as many use to do,
but to have a care of this duty in all things.
Doctrine 11. _God is to be glorified by Iesus Christ._
_Reason_ 1. Because in the name, and by the power of Christ we do all
the good that we do, _Colossians 3.17._
2. Because we should represent that which we doe, before God by Christ.
3. Because we cannot glorifie God by any other meanes, but by following
the example of Christ, and observing his doctrine.
_Use._ This may serve to direct us, that Christ should be all in all
unto us.
Doctrine 12. _We should be so disposed towards God in Christ, that we
should never think of his glory without an elevation of the heart to
confesse God, which we should cherish and increase._
This is gathered from that doxologie, _to whom be praise and dominion
for ever and ever, Amen_. For the Apostle breakes forth into this
declaration of Gods glory, being as it were forced thereunto by the
meditation of that duty, which he had now propounded, to glorifie God.
_Reason_ 1. Because thereby appeares our inward disposition to the
performing of that duty.
2. Because it is the beginning of the deed.
3. Because God should raigne in our hearts, that we might not so much
upon deliberation, as naturally, be stirred up, and moved towards him,
to the declaration of all those things which may make for his glory.
_Vse._ This may serve to reprove the common stupidity of men, who are
nothing at all moved with those things, which do most neerely belong to
the glory of Gods name.
* * * * *
Verse 12. _Beloved, thinke it not strange concerning the fiery
triall, which is to try you, as though some strange
thing happened unto you._
Verse 13. _But rejoyce, in as much as ye are partakers of
Christs sufferings, that when his glory shall be
revealed, ye may be glad also with exceeding joy._
Verse 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 evill spoken of, but on your
part he is glorified._
Verse 15. _But let none of you suffer as a murderer, or as a
thiefe, or as an evill doer, or as a busie-body, in
other mens matters._
Verse 16. _Yet if any man |suffer| as a Christian, let him not
be ashamed, but let him glorifie God on this behalfe._
Verse 17. _For the time is come that judgement must begin at
the house of God: and if it first |begin| at us, what
shall the end be of them that obey not the Gospell of
God?_
Verse 18. _And if the righteous scarcely be saved, where shall
the ungodly and the sinner appeare?_
Verse 19. _Wherefore, let them that suffer according to the will
of God, commit the keeping of their soules to him in
well doing, as unto a faithfull Creator._
The Analysis.
The Apostle doth here repeate that exhortation, to suffer persecution
aright, which he had heretofore used againe and againe; because this
exhortation was very necessary, and containes in it the primary scope
of the Epistle. But in this place he repeates it as a pre-occupation or
anticipation of an objection or difficulty, which might be made against
the foregoing exhortation, wherein he perswaded them to a constant
care of all the duties of piety. For they to whom this Epistle was to
come, might thus thinke with themselves, that by this profession and
practise of piety most grievous persecutions are like to befall them,
and that contrary to their expectation, and therefore they are not to
be requested by walking in the same way to heape so great evils upon
themselves. Of these persecutions therefore the Apostle warnes them.
1. In generall, that it should not seeme any new or strange thing to
any Christian, thereby to be troubled at it, which he shewes, 1. From
their proper end, that they are as it were fire to try the faith,
sincerity and constancy of the faithfull, verse 12. 2. From the
similitude that is betwixt the faithfull and Christ in suffering
afflictions, in which respect they should be so farre from being
troubled at it, that they should rejoyce, which is contrary to
perturbation. The reason of which consequence is taken from the
effect, to wit, because by suffering afflictions after this manner
the faithfull come to partake of glory and eternall joy with Christ.
3. From the blessednesse which is adjoyned unto it, in respect of
the communion of the holy Spirit, who when he is blasphemed by the
persecutors, is present with those that suffer, and is glorified by
them, verse 14. But that this which the Apostle hath spoken, may be
rightly understood, he tels them, that this cannot be meant of every
affliction, but of that alone which a man suffers for the name of
Christ, verse 14. as it is explained, verse 15, 16. when a man suffers
not for his owne deserts, but meerely as, or because he is a Christian:
from which consideration the conclusion which he laid downe before is
effectually deduced, verse 16. to wit, that in that respect he should
not be ashamed, or so troubled, as if he were ashamed of the name of
Christ, but therefore to glorifie God. 4. From the ruling cause which
orders and governes such events, namely, the will of God, whereby he
hath appointed a certaine time to exercise judgement in his house or
Church, verse 17. at the beginning. For that which is there spoken of
the time of judgement, is afterwards referred to the will of God, verse
19. 5. To the same purpose is the condition of the faithfull set forth
by comparing the condition of the unbelievers, verse 17,18. which is
declared by such a connexion: If the condition of the faithfull be so
hard, the condition of the unbelievers must be altogether intolerable;
whence he doth closely intimate, that we must neither envie the
unbelieving persecutors, or revolt from the faith by reason of
persecutions. From all these things the primary conclusion is specially
inferred, verse 19. that the faithfull in suffering afflictions should
arme themselves with true confidence, against all the perturbations and
temptations which may arise unto them from afflictions.
The Doctrines drawne herehence.
Doctrine 1. _Afflictions and persecutions should not seeme a new or
strange thing unto Christians._
This is gathered from verse 12.
_Reason_ 1. Because they were foretold by Christ and his Apostles.
2. Because Christ himselfe and his chiefe Disciples were used after the
same manner.
3. Because such is the disposition of the world, that we must alwayes
expect such things from it.
_Vse._ This may serve to admonish us not to be troubled at these things,
as it is in the text.
Doctrine 2. _The end and use of afflictions is for the triall of
Christians._
This is gathered from the same verse. See the same doctrine Chapter 1.
verse 7.
Doctrine 3. _The faithfull in suffering afflictions and persecutions
are partakers of Christs sufferings._
This is gathered from verse 13.
_Reason_ 1. Because when they suffer for the name of Christ, Christ
suffers in them, according to that of the Lord, _Saul, Saul, why
persecutest thou me?_
2. Because they are made conformable unto Christs death, _Philippians
3.10._
_Vse._ This may serve to comfort us, because therein we have matter of
rejoycing, as it is in the text.
Doctrine 4. _From these afflictions, if we suffer them joyfully, we
have a sure argument of our eternall joy and glory to come hereafter._
This is gathered from verse 13.
_Reason_ 1. Because they that are partakers of Christs death, are
partakers also of his resurrection and everlasting life, _Romans 8.17._
_2 Corinthians 4.11._
2. Because that joy which we have in afflictions, is the first fruits
of our eternall joy and glory.
_Vse._ This may serve to admonish us to learne to suffer joyfully for
the name of Christ, _Iames 1.2._ _Acts 5.41._
Doctrine 5. _The reproaches which the faithfull suffer for godlinesse
sake, are to be reckoned amongst those persecutions, which they suffer
for the name of Christ._
This is gathered from verse 14.
_Reason_ 1. Because they tend to the dishonouring and disgracing of us.
2. Because they shew that the mindes of the authors of them are as
ready to bring greater evils upon us, if occasion should serve.
3. Because reproaches doe worke more upon some mens minds then reall
injuries.
_Vse._ This may serve to admonish, 1. all men, to take heed that they
have no communion with the wicked world in scoffing at any part of true
piety. 2. The godly, to have a speciall care, that they be not moved at
such reproaches, but to beare them with the same patience, that they
ought to beare other persecutions.
Doctrine 6. _In these reproaches which the godly suffer for the name of
Christ, the Spirit of God is in a speciall manner blasphemed on the one
side, and glorified on the other._
This is gathered from verse 14.
_Reason._ Because looke how farre forth the faithfull make profession
of true piety, so farre forth are they the temples of the holy Ghost:
therefore when in that respect they are reproached, the holy Ghost is
evill spoken of: and when they hold fast and adorn their profession
notwithstanding these reproaches, the same Spirit which is evill spoken
of by the reproachers, is glorified by them.
_Vse_ 1. This may serve for terror to those that do reproach others.
And 2. For comfort to those that are reproached.
Those things which are in the 13 verse, were handled before chapters 2.
& 3.
Doctrine 7. _God hath certaine and appointed times to execute his
judgements._
This is gathered from verse 17 at the beginning.
_Reason_ 1. Because the patience and long-suffering of God must have
their time.
2. Because there is a time also required, that men may fill up the
measure of their sinnes.
3. Because there are certaine opportunities of time, wherein Gods
judgements are executed with greater benefit, then they could be at
other times.
_Vse._ This may serve to admonish us, not to condemne God any way
either of slownesse or rashnesse in respect of his judgements, but to
rest well satisfied in his most wise ordering of all things.
Doctrine 8. _Judgement doth often begin at the house of God, that is,
at the Church._
This is gathered from the same place.
_Reason_ 1. Because the sinnes of those, which professe Gods name, do
in a speciall manner wrong Gods name and his honour, and therefore the
more they offend God, the more ought they to be punished.
2. Because Gods chiefe care is, to purifie his Church by such
chastisements.
3. Because God oftentimes useth the unbelievers as his instruments to
correct his Church; they must therefore be first tolerated, that they
may accomplish Gods counsell, and afterwards punished, because they
have done so wickedly.
_Vse._ This may serve to direct us, not to be troubled in minde, when
we see the Church afflicted before and above other people, but to
acknowledge Gods divine ordering of it.
Doctrine 9. _The judgement which God exerciseth upon his Church, is
a most certaine argument of the most severe and heavie judgement that
shall in its due time come upon wicked men and unbeleevers._
This is gathered from verse 17,18. So _Ieremiah 25.29._
_Reason_ 1. Because God deales with his Church as a Father, but he will
deale with others as a Judge.
2. Towards the Church in the midst of judgement he remembers mercy, but
towards the wicked and unbeleevers he exerciseth revenge.
3. Because to the beleevers judgement worketh together for good, but in
the unbelievers it hath no such mitigation.
_Use_ 1. This may be for comfort to the faithfull in their afflictions.
2. For terrour to the unbeleevers in their persecutions and carnall
security.
Doctrine 10. _They that suffer for the name of Christ, do properly
suffer according to the will of God._
This is gathered from verse 19. compared with verse 14,16.
_Reason_ 1. Because their sinnes oftentimes are not the causes of these
afflictions, but the will of God to make triall of them.
2. Because it is the revealed will of God, that such afflictions are
the lot of the faithfull, and the way by which they usually come to the
kingdome of God.
3. Because this suffering of such afflictions is part of our obedience
to the revealed will of God.
_Vse._ This may serve to comfort us against the trouble of these
afflictions.
Doctrine 11. _They which suffer in this manner, may commend their
soules unto God._
This is gathered from the same verse.
_Reason_ 1. Because when they suffer for the name of God, God doth in
some sort suffer with them, and therefore their cause is Gods cause.
2. Because in that duty which we performe unto God, as his servants, we
may expect protection from him, as our Master.
3. Because while we are exposed unto danger for Gods sake, God cannot
but take care of us.
_Vse._ This is a use of consolation, and it is explained and set forth
by the Apostle _Paul_, _2 Timothy 1.12._
Doctrine 12. _They should do this by well doing._
This is gathered from the same verse. So _Romans 1._
_Reason_ 1. Because they cannot suffer for the name of Christ but as
they suffer for well doing.
2. Because they cannot preserve the liberty of their confidence, but by
a good conscience, that is, by well doing.
3. Because to commend an evill cause unto God, is, to make God as it
were the Patron of evill.
_Vse._ This may serve to admonish us, to take heed, that we doe not
deprive our selves of this great priviledge by evill doing.
Doctrine 13. _God is a faithfull protector and defender of those that
commend their soules unto him._
_Reason_ 1. Because it is easie for him to preserve our soules, as it
was heretofore to make them: and in this respect he is called in the
text, _God the Creator_ not _the Preserver_.
2. Because it stands upon his glory to do this.
3. Because the fidelity and truth of his promises requires as much.
This may serve to comfort us in all straits and adversities: _Let them
commend their soules under a faithfull Creator_, saith the Apostle.
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