An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. II.

HE proceeds in his Exhortation to duties of Piety and Holiness. This Chapter contains four Exhorta∣tions.

Vers. 1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speak∣ings.

The first Exhortation is to love and desire of the Di∣vine Word, which he had of late commended. There are two branches of the Exhortation: The first, touching the shunning and laying aside the vices that are familiar to corrupt nature, which may either extinguish or dimi∣nish the desire of the Divine Word. Of this sort, he recites five: The first whereof is malice, whereby any one purposely damnifies another. 2. Guile, whereby any one cunningly deceives his neighbour to his hurt. 3. Hy∣pocrisies, or lyes in fact, when one shews that good will in his countenance, which he hath not in his minde. 4. Envies, whereby we are grieved at the good of others. 5. Evil speakings, whereby the fame of our neigbour is in∣jured.

Vers. 2. As new born babes, desire the sincere milk of the word, that ye may grow thereby.

The second branch of the Exhortation, is, That they desirously receive the ••ound Doctrine of the Gospel, as sincere milk. The Arguments of the Exhortation are eleven:

Argum. 1. As the mothers milk is fit and natural nutri∣ment for the infant; so the Doctrine of the Gospel is meet for nourishing those that are spiritually regene∣rated: Therefore we ought to desire and receive it.

Thereby] Argum. 2. As infants grow up by milk, so believers by the Doctrine of the Gospel, and by the larger knowledge of the Divine Word, grow up; i. e. make further progress in newness of life▪ Therefore ye ought to desire the Word of God.

Milk] Argum. 3. The word is, as it were, spirituall, rational, sincere, pure milk, and free from all errour, which can deceive no man, most convenient for the feed∣ing of the soul: Therefore the Word of God is to be de∣sired by you.

Vers. 3. If so be ye have tasted that the Lord is gra∣cious.

Argum. 4. The Word of God contains nothing be∣sides the goodness of God, and our Saviour Jesus Christ, towards believers, whose sweetness they that have tasted, cannot but desire it: Therefore if ye have tasted that God is good, the Word of God is to be desired by you.

Vers. 4. To whom coming, as unto a living stone, disal∣lowed indeed of men, but chosen of God and pre∣cious,

Argum. 5. Receiving the wholesome Doctrine of the Gospel, as sincere milk, ye come nearer every day to Christ, & obtaining a more straight and holy communion with him: Therefore ye ought to desire the Word of the Gospel, and greedily drink it in. He illustrates this Ar∣gument by divers similitudes, and superaddes therein other Arguments by way of Exhortation.

Stone] Argum. 6. Confirming the former, Christ will yield himself a firm and lively foundation of salvation, very precious, and of great esteem with God (who ad∣mits no other foundation of salvation) to you that drink in the milk of truth, and to you that come to Christ ac∣cording to the Word of God, although Reprobates con∣temn and reject him: Therefore the milk of Evan∣gelical truth is to be drunk in and desired by you.

Vers. 5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Iesus Christ.

Argum. 7. Ye drawing nigh according to the Word of the Gospel, shall not finde Christ onely a solid foundati∣on, but ye your selves also, by the virtue of Christ, more and more built up in him, into one mystical body with other believers, that ye may be a spiritual Temple, where∣in God may dwell: Therefore ye ought to desire the milk of the Word.

Priesthood] Argum. 8. Coming to Christ according to the Word of the Gospel, ye are not onely consecrated and dedicated to God, as his Temple; but also ye obtain an holy Priesthood, that ye may offer up better Sacrifices than those typical; viz. the fruit of spiritual obedience, which will please God, and be grateful and acceptable to him by the intercession of Christ; and so ye may obtain a greater glory, than the typical Temple, considered in it self, had: Therefore ye ought to desire the Evangelical milk of the Word.

Vers. 6. Wherefore it is contained in the Scripture, Be∣hold, I lay in Sion a chief corner stone, elect, pre∣cious, and he that believeth on him shall not be con∣founded▪

He confirms these Arguments by divers testimonies of Scripture•• and applies those testimonies to the present

use, for the quickning the endeavours of the Hebrews af∣ter the Doctrine of the Gospel.

The first testimony, Isa. 28.16. proving the sixth Ar∣gument severally: (1.) That Christ is laid by God in the foundation of the Church, for a corner stone, which both adorns, and holds the Edifice together, which is full of honour and excellency, elect and precious in Gods ac∣count, and was first to be manifested in Sion; or the Church of the Jews, that from Sion might go forth the Law, and the word of the Lord from Ierusalem. And that hee should become a solid foundation to those that believe: hee proves from this, that they which believe in him, shall not be confounded.

Vers. 7. Vnto you therefore which believe, he is preci∣ous; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

8. And a stone of stumbling, and a rock of offence, e∣ven to them which stumble at the word, being disobedient, whereunto also they were appointed.

He confirms the last branch of the sixth Argument; viz. That they ought not to be moved at the scandal given by wicked men, who have rejected Christ; part∣ly, because it is sufficient that Christ is precious to Be∣lievers; partly, because unbelievers cannot take away the honour of Christ, which is given by the Father: Up∣on this account he cites the second testimony of Scripture, from Psal. 118.22, &c. From whence is proved, (1.) That Christ must be rejected of those who had rule in the Church. (2.) That their endeavours should be vain. (3.) It should come to pass, that they who would not believe in Christ, or they who would stumble against this stone, should be ruinated and perish. And here he cites the third testimony of Scripture, from Isa. 8.14. (4.) That none will renounce Christ but Reprobates, whom God hath appointed through and for their own obstinate incre∣dulity, to deserved destruction. And here is compre∣hended the eighth ho••tatory Argument, to the promoting of Evangelical Doctrine, and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ, is a sign of reprobate and lost men, or of those designed to destruction: There∣fore except yee would be accounted cast-aways, desire earnestly the word of the Gospel.

Vers. 9. But ye are a chosen generation, a royal Priest∣hood, an holy Nation, a peculiar people, that ye should shew forth the praises of him, who hath called you out of darknesse, into his marvellous light:

Argum. 9. The honour of the Hebrew Nation, which God gave to your Fathers, Exod. 19. and elswhere, is preserved in you Hebrews who believe in Christ: There∣fore you are bound to desire earnestly, and receive the Doctrine of Faith. But they are called a Royal Priest∣hood, because they are partakers of Christs Kingdom and Priesthood; yea, constituted Kings and Priests by Christ. They are called a Chosen Generation, because God adopt∣ed them before other people himself. An Holy Nation, because God consecrated them to himself in purity of life. A Peculiar people, because God had redeemed and chosen them to himself, for a treasure and inheritance.

Hath called] Argum. 10. God hath called you out of the darkness of sin, misery, and unbelief, to the know∣ledge of the Gospel of truth, and participation of the glorious light of that truth, that the wisdom, goodness, justice, and other vertues of God, might shine in you, as in an image: Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine.

Vers. 10. Which in time past were not a people, but are now the people of God: which had not ob∣tained mercy, but now have obtained mercy.

Argum. 11. Confirming the former, the gathering in of the rejected Hebrew Nation, and the Reconciliation prophesied of by Hosea, Chap▪ 2. vers. 23. began to be fulfilled in you, believing Hebrews, and indeed out of Gods meer grace to you: Therefore ye are bound dili∣gently to obey the foresaid Exhortation.

Vers. 11. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.

The second Exhortation, to holiness is twofold: (1.) That they abstain from all lusts of the flesh, or of corrupt nature, whether they shew forth themselves in soul or body. (2.) That they carry themselves honest∣ly, i. e. holily, innocently, and justly before men.

Pilgrims] The reasons of the Exhortation are five; which prove, that they ought to abstain from fleshly lusts.

Reas. 1. Ye are Strangers or Pilgrims, not onely be∣cause ye are banished from your Countrey; but also, be∣cause the sons of God, wheresoever they live, are stran∣gers: Therefore ye ought to abstain from fleshly lusts.

War] Reas. 2. Ye cannot obey the lusts of the flesh, but to your own hurt; for, the lusts of the corrupt old man, are opposite to eternal salvation, and war against the saving of your souls: Therefore ye ought to abstain from them.

Vers. 12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorifie God in the day of visitation.

Reas. 3. Unless ye obey the Exhortation, ye will give occasion to the unbelieving enemies of the Gospel, as to evil doers, who took all occasion of speaking evil of you: Therefore ye ought to obey the Exhortation.

Good works] Reas. 4. It is not sufficient, that by your innocency ye take away from your enemies the occasion of evil speaking, but they are also to be convinced by your good works, and their mouthes to be stopped, that they may not speak evil of you, when they most de∣sire it: Therefore ye ought to obey this Exhortati∣on.

Glorifie] Reas. 5. This will be a fit and proper means for the conversion of unbeliever▪ and for their giving glory to God, when it shall please him, by his grace to visit them, and to draw them to believe in Christ: There∣fore ye ought to obey the Exhortation.

Vers. 13. Submit your selves to every ordinance of man for the Lords sake, whether it be to the King as Supreme,

The third Exhortation (drawn especially from the for∣mer) is of obedience to the Magistrate, which he calls an humane Ordinance; because, although all power in general is the Ordinance of God, yet the particular man∣ner of Government, rather by a Monarchy, than any other way, or by Aristocrary or Democracy, or any o∣ther Government mixed of these, is not determined by God, but it is left to be determined by every Com∣monwealth; which when it is determined, it is called the Ordinance of man, which is ratified by God, or his Or∣dinance: For although in Ecclesiasticals and Spirituals, Christ alone hath the Dominion and Authoritive power▪ and retains it to himself, nor doth he suffer any Domini∣on, but a meer Ministration subordinate to himself in his spiritual Kingdom; yet he hath in Civils constituted a subordinate Dominion, and called men Gods, although not absolutely: Therefore whatsoever the form of Go∣vernment be, wherein a Kingdom or Commonwealth shall agree, here the Apostle commands the believing He∣brews to yield themselves subjects, both to the King, as Supreme, and to Governours, who are sent of him.

For the Lords sake] The reasons of the Exhortation are five: 1. The Lord requireth this subjection; viz. so far as they do not command any thing against the Lord: For God hath given the power of ruling to men, for, and not against himself: Therefore be ye subject.

Vers. 14. Or unto Governours, as unto them that are sent by him for the pun••shment of evill

doers, and for the praise of them that do well.

For] Reas. 2. The end of an Ordinance is for the repressing of the wicked, and preserving and cherishing the good: Therefore for this end ye ought to be sub∣ject.

Vers. 15: For so is the will of God, that with well-doing, ye may put to silence the ignorance of foolish men,

Reas. 3. God will by subjection of believers given to Magistrates, silence (as with a muzzle) brutish men, who unreasonably rage against the people of God, as if they were enemies to Magistrates: Therefore be ye sub∣ject.

Vers. 16. As free, and not using your liberty for a clo••k of maliciousnesse, but as the servants of God.

Reas. 4. Preventing an objection: God doth not per∣mit any man to use Christian liberty for a cloak to his maliciousness, or rebellion, as if Christian liberty ex∣empted any one from the duty 〈◊〉〈◊〉 Civil subjection; but being freed from sin, ye freely serve the promoting of the justice of God, whereof the Magistrate is a Minister: Therefore ye ought to be subject to Magistrates, and to ob∣serve civil order.

Vers. 17. Honour all men. Love the Brotherhood. Fear God. Honour the King.

Reas. 5. These four Christian duties are conjoyned: (1.) To despise no man, but to esteem all according to the station wherein God hath placed them. (2.) Inti∣mately to love those which are of the houshold of faith. (3.) To 〈◊〉〈◊〉 God. (4.) To give the honour and obedi∣ence 〈◊〉〈◊〉 is due, to the Magistrate, so that he which hath not performed the latter of these duties, is not to be thought to have performed the other sincerely: There∣fore be ye subject to the Magistrate.

Vers. 18. Servants, be ye subject to your masters with all fear, not onely to the good and gentle, but also to the froward,

The fourth Exhortation is to Christian Servants, That they not onely reverence their Masters that are more milde and courteous, but also those that are severe and fro∣ward.

Vers. 19. For this is thank-worthy, if a man for con∣science toward God endure grief, suffering wrong∣fully.

There are twelve Arguments of the Exhortation, which prove, that servants ought to bear the wrongs that are in∣flicted upon them by their Masters.

Argum. 1. This is a grace, or the glorious work of Gods special grace working in man above the strength of nature, if any one by that account that he may please God, doth patiently suffer injuries done to him: Therefore Servants ought to suffer wrongs from their Masters.

Vers. 20. For what glory is it, if when ye be buffet∣ed for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

Argum. 2. Confirming the former, from the contrary: Because it is no glory, but a common thing for Male∣factors to suffer for their evil deeds; but to suffer wrongs for well-doing, is the glorious work of grace, accepted and approved of God: Therefore servants must suffer in∣juries, &c.

Vers. 21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

Argum. 3. Ye are called to bear the Cross, and to suffer injuries for the glory of God: Therefore suffer ye, &c.

Christ] Argum. 4. Christ hath suffered for us, from his enemies, far more grievous evils: Therefore ye are bound, for the glory of God, to bear patiently the wrongs that are inflicted upon you by your Masters.

Leaving] Argum. 5. Christ in his sufferings hath left us an example of suffering injuries; and he will, that all believers should be conformable unto him, and imitate his example: Therefore ye ought to suf∣fer injuries inflicted upon you by your Masters.

Vers. 22. Who did not sin, neither was guile found in his mouth.

Argum. 6. Confirming the former: Christ was al∣together without sin; but ye servants, although ye are free from blame, for which ye are afflicted by your Masters, yet ye are not free from all sin, from all guile in your lips: Therefore ye are bound the more patiently to suffer injuries inflicted by men.

Vers. 23. Who when he was reviled, reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously.

Argum. 7. Christ contained himself from all requital of injuries, and did not revile those that reviled, and vio∣lently used him: Therefore ye servants ought to bridle your mindes, not returning evil for evil, and injuries from your Masters must be endured.

Committed] Argum. 8. If ye bear injuries by the ex∣ample of Christ, ye have committed your cause to a just Judge, God will revenge the injuries inflicted upon you: Therefore suffer ye, &c.

Vers. 24. Who his own self bare our sins in his own bo∣dy on the tree, that we being dead to sin, should live unto righteousnesse; by whose stripes ye•• were heal∣ed.

Argum. 9. Seeing that Christ hanging on the Cross, hath really born and suffered the guilt and punishment of our sins in his own body, ye ought not to suspect, that God (whilest he afflicteth you by the hands of unjust Masters) doth as an angry Judge, require vengeance of your former sins: Therefore being certified, as touching the expiation of your sins, ye ought to be•••• the exercises of afflictions with a more patient minde.

To sin] Argum. 10. For this end Christ hath taken away the guilt and punishments of our sins, that the mortification of sin in us, and true righteousness cove∣nanted for by his death, may be promoted by all means, and consequently abstaining from revenge, ye follow af∣ter patience: Therefore injuries are to be born by you, &c.

Whose] Argum. 11. There is comfort and healing pre∣pared for you in the stripes and wounds of Christ against all spiritual sickness of the minde, and all wounds of the bo∣dy, which either your unjust Masters have inflicted, or shall inflict upon you his faithful servants; which he confirms in the words of Isa. 53. Therefore ye must patiently suffer injuries from your Masters.

Vers. 25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.

Argum. 12. Now ye ought to lead another kinde of life than you did in times past: For heretofore ye did go astray as sheep, in ignorance and sinfulness, to your own destruction: now being gathered to the Bishop and Shepherd of your souls Jesus Christ, ye ought to follow your Captain, and commit your selves, and all yours, (and especially your souls) to his care and custody: There∣fore ye servants ought patiently to bear the injuries done to you by your Masters.