ChapterIV.

(‡ decoration)ChapterIV.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.THEApostle having set before us the example of Christ, in this place he concludes therehence, that which he proposed to be concludedchapter 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 adue 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, andthe 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.Reason1. 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.Vse1. 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.Reason1. 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.Vse1. 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.Reason1. 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.Reason1. 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.Vse1. 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.Reason1. 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.Reason1. 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”Reason1. 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.Reason1. 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.Vse1. 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 beready 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.Reason1. 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.Vse1. 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 ofDavid,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 speakeas 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 bewithout 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 authorthereof, 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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. SoRomans 12.13.Hebrews 13.2.Reason1. 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.Reason1. 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.Reason1. 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.Use1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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 mansufferas 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 firstbeginat 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 persecutionstherefore 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 themselveswith 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Vse1. 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.Reason1. 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.Reason1. 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. SoIeremiah 25.29.Reason1. 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.Use1. 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.Reason1. 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.Reason1. 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 ApostlePaul,2 Timothy 1.12.Doctrine 12.They should do this by well doing.This is gathered from the same verse. SoRomans 1.Reason1. 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.Reason1. 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 Creatornotthe 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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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.

THEApostle having set before us the example of Christ, in this place he concludes therehence, that which he proposed to be concludedchapter 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 adue 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.

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, andthe 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Reason1. 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”

Reason1. 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.

Reason1. 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.

Vse1. 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 beready 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.

Reason1. 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.

Vse1. 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 ofDavid,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 speakeas 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 bewithout 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 authorthereof, 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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. SoRomans 12.13.Hebrews 13.2.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Use1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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 mansufferas 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 firstbeginat 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 persecutionstherefore 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 themselveswith 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Reason1. 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. SoIeremiah 25.29.

Reason1. 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.

Use1. 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.

Reason1. 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.

Reason1. 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 ApostlePaul,2 Timothy 1.12.

Doctrine 12.They should do this by well doing.

This is gathered from the same verse. SoRomans 1.

Reason1. 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.

Reason1. 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 Creatornotthe 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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