An analyticall exposition of both the Epistles of the Apostle Peter

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An ANALYTICALL EXPOSITION Of both the Epistles of the Apostle PETER,

Illustrated by Doctrines out of every Text.

And applyed by their Uses, for a further progresse in Holinesse.

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By the Reverend and faithfull Minister of God, _William Ames_, D.D. and late of Christs Colledge in _Cambridge_.

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Illustration: (‡ colophon)

LONDON, Printed by _E. G._ for _Iohn Rothwell_, at the _Sunne_ in Pauls Church-yard. 1641.

A Commentary upon the first Epistle of Peter.

Illustration: (‡ decoration)

_1 Peter 1, 2_, &c.

Verse 1. _Peter an Apostle of Iesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia_;

Verse 2. _Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Iesus Christ: Grace unto you, and peace be multiplyed._

The Analysis.

THE Scope of this Epistle is to exhort the faithfull to continue stedfast in that grace of God wherein they stood, as it is expresly set downe, chapter 5, verse 12. But because that grace of God is considered in a two-fold respect; either as it doth put a man into the state of grace, and so it equally belongs unto all the faithfull; or as it doth direct the faithfull in the performing of their duties towards others, according to that speciall condition wherein they are placed: therefore in the first place the Apostle exhorts them to hold fast that grace, because it belongs to the state of the regenerate man: from the beginning of the Epistle to the 13 verse of the 2 chapter and then he commends and perswades them unto that speciall grace, which doth in the first place direct subjects in their obedience towards the Magistrates, to the 18 verse. Servants in obedience towards their Masters, to the end of the chapter. Wives in their subjection to their husbands, from the beginning of the third chapter to the seventh verse. Husbands in their duty towards their wives, verse 7. Brethren in their duty towards their brethren, verse 8. The afflicted towards their persecutors, from the 9 verse to the beginning of the 5 chapter. The Elders towards their Churches, from the beginning of the 5 chapter to the 5 verse. The younger towards their elders, at the beginning of the 5 verse and finally, all both towards others and towards themselves, to the 10 verse where the whole foregoing exhortation is turned into a short prayer which serves for a forcible conclusion of the whole Epistle.

To the Epistle it selfe there belong two common adjuncts. _An Inscription_, verses 1, 2. _A Subscription_, in the three last. In the _Inscription_ there is contained, according to the usuall manner of Epistles, a holy _salutation_, shewing first, by whom this Epistle was written, secondly, to whom, thirdly, with what minde or affection it was written unto them; which is set forth by that pious wish, wherein he wisheth unto them the greatest good, _Grace and Peace_. In the person writing, and the good wished there are all things the same with those that are spoken of in the second Epistle. But the description of the persons to whom it was written, is something fuller here then there; now they are described, first by their outward condition, _strangers scattered throughout Pontus, Asia, Galatia, Cappadocia_. Secondly, by their inward spirituall condition, which is set forth, 1. by the fundamentall cause of it, _Election_, to wit, of God, 2. by the finall cause, _Sanctification_, 3. by the subservient cause, _Reconciliation_, to wit, _conferred in obedience and sprinkling of the blood of Iesus Christ_: which three causes of our sanctification are set forth by the three persons of the Deity, to whom as to the authors thereof they are distinctly ascribed, Election to God the Father, Sanctification to the holy Spirit, Reconciliation to Jesus Christ. By the _strangers scattered_, to whom this Epistle is chiefly directed, we are to understand the Jewes, together with the other Israelites, who did imbrace the faith. For _Iames_, _Iohn_ and _Peter_, discharged their Apostleship amongst the circumcised Israelites, _Galatians 2.8,9_. Therefore as _Iames_ doth expresly direct his Epistle to the twelve Tribes scattered, so here also by the same reason, by the strangers scattered we are to understand the twelve Tribes scattered.

By the _foreknowledge of God_, according to which the faithfull are here said to be _elect_, we are to understand election it selfe, as it is in God, _Romans 8.29._ and by election the same act of God, as it is terminated in the faithfull, and put in execution by effectuall vocation.

_By sanctification of the Spirit_, we are to understand the whole spirituall change of our condition, even unto perfect holinesse and glory, because sanctification is the meanes of salvation unto which we are chosen, _2 Thessalonians 2.13._

_By obedience and sprinkling of the blood of Christ_ we are to understand the whole worke of Redemption, together with the application thereof unto justification and reconciliation with God, _Ephesians 1.6,7._

The Doctrines that we may draw from this are these.

Doctrine 1. _The beginning and fountaine of all our happinesse and consolation consists in this, that we are the elect of God._

This is gathered from hence, that the Apostle purposing in this description to make mention of those things that did most of all pertaine to the consolation of the faithfull, puts election in the first place, _1 Thessalonians 1.4._

_Reason_ 1. Because all our happinesse comes wholly from God, who is the author and fountaine of all good: now it comes from him not by the way of nature, but of counsell and free election, and so it proceeds from election it selfe.

2. Because all his speciall blessings which belong unto our salvation, depend upon election, _Ephesians 1.3,4._

_Vse._ This may serve _to exhort_ us to use all diligence to make our election certaine and sure. _2 Peter 1.10._

Doctrine 2. _There is no other cause or reason to be given of our election unto salvation, but only the good pleasure of God._

This is drawne from those words: _Elect according to the foreknowledge of God_: for if there were any cause _extra Deum_, out of God, that could possibly be discerned by the eye or sense of man, it is most likely that the Apostle would have named that, as being more knowne and discernable, and so more properly belonging to that consolation and congratulation which he proposed to himselfe.

_Reason_ 1. Because the counsels and decrees of God do not depend upon those things that are _extra Deum_, without God, but they depend upon Gods decrees: for the decrees are first, and they last.

2. Because otherwise all the glory of our election and salvation should not wholly be ascribed unto God, and consequently all praise and thanksgiving should not be due unto him alone.

3. Because if our election did depend upon our selves, who are weake and changeable every houre, our election also it selfe would be changeable and uncertaine, and so would afford us no sound consolation.

_Use_ 1. This may serve to _refute_ those, that make Gods election to depend upon our faith and perseverance, as a cause or condition requisite.

2. _To exhort_ us to acknowledge this wonderfull grace of God towards us, and to give him all the praise and glory of it, both in the inward desires of our hearts, and the joyfull profession of our tongues, and our lives answerable thereunto.

Doctrine 3. _True sanctification is a certaine fruit of election._

This is gathered from these words; _Elect to sanctification_, _Ephesians 1.4._

_Reason_ 1. Because sanctification is a certaine effect and signe of the singular love of Christ, _Ephesians 5.25,26._ Now this singular love, which hath respect to spirituall blessings, doth nothing differ from election, as touching the thing it selfe.

2. Because sanctification is, as it were, actuall election: for as by the election of God, the heires of salvation are distinguished from others in God himselfe, or in his intention and counsell; so also by regeneration and sanctification are they distinguished from others in themselves. For _to sanctifie_, according to the generall signification of the word, is to set apart to some use.

3. Because sanctification, although it be imperfect, yet it is that salvation and life begun unto which we are elected.

_Vse_ 1. This may serve _to refute_ those men that make sanctification the common possession of those that are not elect.

2. To comfort all those that are partakers of true sanctification: because thereby they may the more assured of their election.

3. To exhort us to be very carefull to encrease our sanctification.

Doctrine 4. _The mediation of Christ, and reconciliation made for us in him, is the only meanes whereby the force of our election is derived unto us, and our sanctification and salvation is propagated._

This is gathered from those words: _by obedience and sprinkling_.

_Reason_ 1. Because God made Christ our Mediator, neither is there any other name under heaven whereby we may be saved.

2. Because God made him the Mediator of our redemption by vertue of his election: for those whom God elected, he gave unto Christ to be redeemed and saved, _Iohn 17.6._ _John 6.37._

3. Because Christ is the second Adam, the Father, the head of all those that are elected and to be saved: therefore as life naturall was derived unto all men first from Adam, so also from Christ, and in him is all life spirituall communicated unto us.

_Vse_ 1. This may serve to _refute_ the Papists and others which have chosen to themselves other meanes and mediators _extra Christum_, besides Christ, and have departed from that way of salvation which the eternall election of God hath prescribed.

2. _To exhort_ us to put our whole trust and confidence in Christ alone, and daily to seeke after a neerer and neerer union with him.

Doctrine 5. _In that chaine of our ♦salvation, the beginning is from God the Father, the dispensation of it is through his Sonne Iesus Christ, the application of it is through the Holy Ghost._

♦ “salvatian” replaced with “salvation”

This is intimated in that solemne benediction which the Church received from the Apostle.

_Reason._ Because this order of operation doth best agree with the order of subsisting, which the Scripture attributes to the Divine persons.

_Vse_ 1. This may serve _to admonish us_, by no meanes to put asunder those operations which God hath joyned together: Now this they doe, which do either divide Christ from election, or election from Christ, or the election of the Father and Christ from the sanctification of the holy Ghost, promising to themselves salvation, either by vertue of election, or of Christ, when they have not the least part of the sanctification of the holy Ghost.

2. _To comfort_ all the true faithfull, which do joyne these things together: because they can want nothing to salvation, which is not abundantly provided for them in that co-operation of God the Father, Sonne, and holy Ghost.

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Verse 3. _Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us againe unto a lively hope, by the resurrection of Iesus Christ from the dead._

Verse 4. _To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you._

Verse 5. _Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time._

The Analysis.

Because the Apostles scope in the generall and former part of this Epistle, was to commend unto the faithfull that true grace of God wherein they stood, therefore he doth first describe that grace, verses 3,4,5.

2. By the effect of it, to wit, _joy_, and _rejoycing_, which redounds unto all the faithfull from the partaking of this grace, from the 6 verse to the 10.

3. He doth illustrate it and confirme it by that testimony, which the Prophets gave unto this grace, verse 10,11,12.

4. From thence he drawes an exhortation to holinesse answerable to this grace, from the 13 verse to the end of the first chapter. The meanes of which holinesse he shewes to be the religious receiving of the word of God, verse 1,2,3. of the second chapter. The chiefe object of which word he shewes to be Christ, from the 4 verse to the 13. where is the generall end of this institution.

The description, verse 3,4,5. of the state of this grace is placed in regeneration or effectuall calling, in these words: _hath begotten us againe_: which regeneration is described, 1. by the principall efficient cause thereof, which is set down to be, _God the Father of our Lord Iesus Christ_. 2. By the impulsive cause thereof, the _mercy of God_, which is described by the quantity of it, _abundant_. 3. By the immediate effect thereof, _a lively hope_: the singular cause whereof is shewed to be _the resurrection of Christ from the dead_. 4. By the remote and last effect thereof, which is laid hold on also, and in some sort possessed by that hope, that is, _salvation and life everlasting_, verse 4. Betwixt which effect and its cause he affirmes that there is a very certaine connexion, when he saith, that _that inheritance is reserved in heaven for all the regenerate_; and he gives a most certaine reason of his connexion, verse 5. which he shewes to consists in three things. 1. In the power of God, whereby the regenerate are kept unto salvation. 2. In their faith, whereby they adhere to this power of God. 3. In the eternall degree of God, whereby he hath both provided this salvation for all the regenerate, and appointed a certaine time, wherein to bestow it upon them.

But this description of Gods grace is not simply and barely proposed by the Apostle, but after such a manner as is agreeable to the nature of the thing, that is, with thanksgiving and glorifying of the name of God, in that he hath vouchsafed to bestow so great a grace upon miserable sinners, in that first word, _Blessed be God_.

The Doctrines drawne from this.

Doctrine 1. _The state of grace depends upon and flowes from effectuall calling._

This is gathered from hence, that the Apostle speaking of the grace wherein the faithfull stood, begins with regeneration, by which is understood effectuall calling.

_Reason_ 1. Because by our true calling we have union with Christ the fountaine of all grace.

2. Because in this regeneration there is begotten in us a principle of spirituall life, which is nothing else but the grace of God, or the power and gift of grace quickning our soules.

3. Because from this union which we have by being made partakers of spirituall life, there doth certainly and immediately follow a communion with the Father in all spirituall blessings, and consequently a change of our condition from that which before it was, to wit, sinne and death, to that whereunto we are called, grace and life.

_Use_ 1. This may serve _to exhort us_ to use all diligence to make our calling sure, because without it we have no entrance to the state of grace.

2. To comfort all those that endeavour to obey Gods call; for all of them have (as it were) the door of Gods grace opened unto them.

Doctrine 2. _God regenerates us, as the Father of our Lord Iesus Christ._

_Reason_ 1. Because in Christ our Redeemer, and in our redemption performed by him, he laid the foundation of all our restoring to salvation.

2. Because he made Christ that great Shepherd, that should gather his sheepe, that is, the elect into his fold, by effectuall calling and regeneration. _Hebrews 13.20._ _Iohn 10.16._

3. Because through Christ and his name men are called and regenerated by God, _2 Corinthians 5.18,19,20._

_Use._ This may serve to _informe us_, that in all those things that belong unto our salvation, we ought alwayes to looke upon God in Christ, and consequently alwayes to call upon and praise God in Christ. The solemne title, and as it were stile of God, that was used in the celebrating of his name, was not alwayes one and the same from the beginning of the world, but diverse: first, he was called by _Melchizedeck, the most high God, possessour of heaven and earth_, _Genesis 14.19._ Afterwards by reason of that singular covenant which he made with _Abraham_ and his posterity, he began to be called _the God of Abraham, Isaac, and Iacob_: then againe, after that wonderfull deliverance of his people out of Egypt, for the memory of that thing there was added to his title, _The God which brought the children of ♦Israel out of the land of Egypt, out of the house of bondage_: so also in the Prophet, after his deliverance of them from the Babylonish captivity, he was called _The Lord which brought up his people out of the North countrey_, _Ieremiah 23.7,8._ But now under the New Testament, and the Sunne being risen, all his other workes and benefits being obscur’d by the comming of Christ, this title is most congruous and solemne, _God the Father of our Lord Iesus Christ_, _2 Corinthians 1.3._ _Ephesians 1.3._

♦ “Israol” replaced with “Israel”

Doctrine 3. _A wonderfull great mercy of God appeares in our regeneration._

_Reason_ 1. Because he frees us from the greatest misery, and makes us partakers of the greatest good.

2. Because he doth this of his meere goodnesse, not only without our deserts, but even contrary to our deserts: when we did not so much as seek or wish for any such benefits to our selves, but were altogether aliens from God, and enemies to him.

_Vse_ 1. This may serve to exhort us to attribute all to the mercy of God alone, and to raise up our minds to the admiration of it.

2. To be heartily affected with these mercies of God, and to be stirred up to glorifie him, _Romans 12.1._

Doctrine 4. _Regeneration brings men a lively hope of eternall life._

_Reason_ 1. Because we are called and regenerated to salvation and eternall glory, _1 Peter 5.10._

2. Because we have the covenant and promise of this thing confirmed to us in our very calling.

♦3. Because the Spirit wherewith we are quickned, lifts up our minds, and makes that hope to be lively.

♦ “3” misprinted two paragraphs below before “2.”

_Use_ 1. This may serve to exhort us, highly to prize our calling and regeneration.

2. To endeavour by all meanes to cherish and increase this hope in our selves, and to take heed that it be not dead or languishing, but lively, quick, and operative.

Doctrine 5. _The livelinesse of our hope depends upon the ♦resurrection of Iesus Christ from the dead._

♦ “resursection” replaced with “resurrection”

_Reason_ 1. Because by the resurrection of Christ, it appeares that death was subdued & overcome by him, and God was appeased in him; for otherwise, had he beene overcome by death, he would have beene perpetually kept under it.

2. Because Christ rose, as the first fruits of all the regenerate, _1 Corinthians 15.20._ and the first borne from the dead, _Colossians 1.8._ _Apocalypse 1.5._

_Use._ This may serve _to exhort us_, for the confirmation and quickning of our hope, to put before our eyes the resurrection of Christ.

Doctrine 6. _That salvation which we hope for, is a celestiall and incorruptible inheritance_, _Verse 4._

_Reason_ 1. It comes from God our Father to us his regenerate and adopted sonnes, as worldly inheritances use to come from fathers to their children.

2. Because it is not obtained by buying or any other such like meanes of our owne, but it comes by the will and testament of our heavenly Father. Now as for these reasons, it is rightly called an inheritance; so also in the nature of it, it hath this excellency above all other inheritances, that it is celestiall and immortall: in which respect it doth not only excell worldly possessions, but also even that very condition of life which _Adam_ had before the fall.

_Use_ 1. This may serve to admonish us, not to suffer our hearts at any time to cleave to the things of this world, or to depend upon them, because our inheritance is not terrestriall, or of this world, but celestiall and incorruptible.

2. _To exhort us_ to walke as it becommeth those that are called to so great an inheritance. For this is it which the Apostle meanes, when he usually admonisheth us to walke according to our calling, and when he prayes, that God would enlighten the eyes of our mindes, and grant us to know what is the hope of his calling, & what the riches, _Ephesians 1.18._ as if that they that did cleerly see this and meditate upon it, could not faulter or faile in any duty.

Doctrine 7. _The exceeding great power of God, his fidelity and constancie, doth make this inheritance firme and sure unto us._

This is gathered out of the 5. verse, and you may see it prov’d, _Ephesians 1.19._

_Reason_ 1. Because God doth powerfully perform all things, whatsoever hee hath decreed and promised. 2. Because all the whole businesse of our salvation depends upon the omnipotency of God: for the enemies of our salvation, and the difficulties of it are so great, that no other power is able to subdue them.

_Vse_ 1. This may serve _to refute_ those, that will have our salvation to depend upon the frailty of our will: they deny that God doth powerfully worke in us to salvation, when notwithstanding the Scripture doth expressely affirme it. _Ephesians 1.19._ & _3.16, 20._ 2. _For comfort_; for when wee have such a Keeper as is omnipotent, wee have no cause to feare that any thing present or to come should ever frustrate our hope, or deprive us of our expected salvation. 3. _To exhort us_, to depend upon that power of God by true faith, as it is in the text.

Doctrine 8. _These spirituall blessings of God, should never bee mentioned or thought upon by us, without a pious desire to blesse God for them._

This is gathered from that word _Blessed_. So _Ephesians 1.3,12._ _2 Corinthians 1.3._

_Vse._ This may serve _to reprove_ that sluggishnesse and Lukewarmnesse of ours, which is oftentimes so great, that wee are no otherwise affected when we speak, heare, or thinke of these things, then when we are talking of common things: yea, we are scarce so much moved, as we use to be then, when we speak of any worldly profit, which doth delight us.

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Verse 6. _Wherein ye greatly rejoyce: though now for a season (if need be) ye are in heavinesse through manifold temptations._

7. _That the triall of your faith, being much more precious then of Gold that perisheth, though it be tried with fire, might bee found unto praise, and honour, and glory, at the appearing of Iesus Christ._

8. _Whom having not seene, ye love; in whom, though now ye see him not, yet beleeving ye rejoyce with joy unspeakable and full of glory._

9. _Receiving the end of your faith, even the salvation of your Soules._

Grace is here set forth by the effect and adjunct thereof, which he makes to consist in the greatest joy, in those words, _wherein ye rejoyce_. Now this joy is amplified by those manifold afflictions and temptations, which usually make men sad rather then joyfull, in the other part of the 6. verse, where the amplification _per discretum axioma_, by a discret axiom, is to be conceived after this manner. Although by reason of manifold afflictions and temptations ye are exceeding heavy, yet so great is the excellency of this grace wherein yee stand, that these afflictions are no hinderance to you, because ye rejoyce in that grace with great joy.

Now that afflictions should not take away spirituall joy from the faithfull, he shewes, first, from the nature of those afflictions, wherewith the faithfull are wont to be vexed. 2. From the nature of that grace, which produceth spirituall joy. The heavinesse of afflictions is diminished. 1. By the adjunct of duration, that they are but _for a season_. 2. By the adjunct of profit, that they bring fruit & utility; and for no other cause doe they befall them, in these words: _if need be_. 3. By the singular end and use of afflictions, by which also their profit is shewed, to wit, that they serve for the triall of their faith; which triall of faith is set forth by a similie, and that of a lesser, _the triall of Gold_. 4. By the effect of it, which is _praise, honour and glory at the appearing of Iesus Christ_.

The nature of grace he shewes to be such, as that it can overcome all afflictions: the reason whereof he makes to be this, because it joynes us with Christ, without the helpe of the outward senses, and so both against and above sense, it lifts up the mind to the greatest joy verse 8. of which joy hee declareth first the adjuncts of it, _unspeakable and full of glory_, and afterwards the cause or argument that moves or stirres up such joy in the faithfull, to wit, that by their faith they are made surer of the _salvation of their Souls_; which is the end and scope of the 9 verse.

The Doctrines drawne hence.

Doctrine 1. _Ioy and spirituall rejoycing ariseth from the sense and participation of spirituall grace._

This is gathered from those words: _Wherein ye reioyce_. For _exultatio_, rejoycing is a vehement act of joy, as tis intimated in the end of the 8. verse.

_Reason._ 1. Because it is the nature of joy, for the mind to delight it selfe with the possession of some solid good: now there is noe good that can be Compared _cum Summo bono_, with that chiefe good and eternall happines; & this we begin to have possession of in having possession of saving grace; and the compleat and full possession of it is laid hold on and made sure by faith and hope; and hence it is that spirituall joy is properly the fruit of hope. _Hebrews 3.6._ _Romans 5.2._ Yet notwithstanding this is so to be understood, as that wee must not exclude all those from the state of grace, which have not this joy sometimes; because this joy depends upon the sence of grace; now sometimes they have not the sence of grace, that are either hindered by ignorance, or some grievous temptation, that they cannot be sensible of that which they have.

_Vse_ 1. This may serve _to refute_ those carnall men, who suppose the practice of religion to bee full of sadnesse and heavinesse, without any joy or delight; when indeed the joy of those men is nothing else but madnesse, _Ecclesiastes 2.2._ and is changed at length into the greatest sorrow: but true and solid joy is the priviledge of all the godly, because they alone have true cause of joy, and that joy shall never be taken from them.

2. _To exhort us_ to raise up our mindes to the exercise of this joy, for thereunto we are called, that we should alwayes rejoyce in the Lord, _Philippians 4.4._ An example hereof we have in the Eunuch, who went forward in his way with joy, after that by baptisme he was made sure of the grace of God, _Acts 8.39._

Doctrine 2. _Manifold afflictions may well stand with this joy._

_Reason_ 1. Because although afflictions may make us somewhat heavie, yet that heavinesse is not in the highest degree, that it should wholly possesse and overwhelme our mindes, but it is mitigated and overcome by spirituall joy.

2. Because the afflictions themselves are turned into matter of joy and rejoycing, _Iames 1.2._ _Romans 5.3._

_Vse._ This may serve to admonish us not so much to feare the afflictions of this world, or at any time so to lye downe them, as to cast off all our joy.

Doctrine 3. _Afflictions are turned into matter of rejoycing, when there is such use made of them, as that our faith and every grace is stirred up and increased by them._

This is gathered from the seventh Verse.

_Reason_ 1. Because we make great gaine by the triall of our faith, much more then can be gotten by the triall of gold, as it is in the Text.

2. Because faith by this triall becomes the stronger by reason of afflictions, and doth more firmely expect praise, honour and glory in Christ, as it is in the Text.

_Vse._ This may serve _to admonish us_, to make it our primary and chiefest care not to faint in our faith and other graces, when we are in the midst of afflictions, as those that have but a temporary faith are wont to do, but to labour to profit by them.

Doctrine 4. _This joy doth not depend upon the sight or visible presence of Christ._

This is gathered from the eighth Verse.

_Reason_ 1. Because faith and hope is properly of those things that are not seene, _Romans 8.24._ _Hebrews 11.1._ Now this joy ariseth from faith and hope, as it is in the Text.

2. Because we rejoyce either in the actuall possession, or in the certainty of the possession of the things we love. Now Christ having not yet seene we love, as it is in the Text.

_Vse._ This may serve _to exhort us_, while we live here by faith, so to walke, rejoyce, and live, as if we did behold Christ with our eyes: For blessed are all they which have not seen and yet have beleeved, _Iohn 20.29._

Doctrine 5. _This joy is unspeakable and full of glory._

_Reason._ Because both the thing it selfe wherein we rejoyce, and the operation of the Spirit in raising our mindes unto it, is more divine, then can possibly be conceived, much lesse expressed by us.

_Vse_ 1. This may serve _to admonish us_ not to be too curious in the searching after and declaring of those things that are unutterable.

2. _To exhort us_ to apply our soules to the sense and exercise of this grace, because they have a divine and glorious nature.

Doctrine 6. _By this joy we begin to looke for the end of our faith, even the salvation of our soules._

_Reason._ Because this spirituall joy is a glorious beginning of our glory, and so of our salvation through Christ.

_Vse._ This may serve _to exhort us_, highly to prize this spirituall joy, and by all meanes to be carefull to stirre up and cherish it in our selves.

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Verse 10. _Of which salvation the Prophets have enquired and searched diligently, who prophesied of the grace that should come unto you_,

Verse 11. _Searching what, or what manner of time the Spirit of Christ which was in them did signifie, when it testified beforehand the sufferings of Christ, and the glory that should follow._

Verse 12. _Vnto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospell unto you, with the Holy Ghost sent downe from Heaven, which things the Angels desire to looke into._

To confirme and illustrate the grace and salvation, that hath hitherto beene spoken of, the Apostle in these verses brings the testimony of the Prophets; which is set forth, 1. By the principall object thereof, which is nothing else but this selfesame salvation and grace, wherein the faithfull Christians now stand, in these words: _of which salvation that should come unto us they prophesied_. 2. By the manner how they were imployed about this object, They did it with great care and diligent heed, in these words, _they enquired and searched diligently_. 3. By the singular description of that object whereabout they were imployed, verse 11. and the manner how. The object, to wit, salvation and grace before spoken of, is described by the efficient cause thereof, namely, the mediation of Christ, consisting of two parts, his humiliation and exaltation at the end of the verse. And the manner how the Prophets are said to have been imployed about this cause of our salvation, consisted in two things: 1. That they did not only desire to know the very thing it selfe, but also the very moment of time wherein it should be reveal’d, in these words, _what, or what manner of time_. 2. That it did not depend upon various and uncertaine conjectures, but they did religiously ask counsell of the Spirit of Christ, that was present with them, as of one that did foreknow and could foretell of all things that should happen, in these words, _the Spirit of Christ which was in them, that testified beforehand, did signifie_.

The testimony it selfe of the Prophets is proposed in the 12 verse, to wit, that this grace and salvation was to be revealed at that very time wherein it appeared, and no other: which testimony of the Prophets is also set forth by the like testimonies of the Apostles and Angels. The similitude that is betwixt the Apostles and the Prophets is shewed herein; that as the Prophets prophesied of these things by the Spirit of Christ, that was in them, that foretold it; so the Apostles declared the same things _by the holy Ghost sent downe from Heaven_. The similitude that is betwixt the Angels and the Prophets is shewed herein; that as the Prophets enquired and searched diligently concerning this salvation; so also the Angels did desire to look into it, all and each of which make very much for the setting forth of this grace.

The Doctrines drawne from hence are these.

Doctrine 1. _The chiefe part of the prophesies of all the true Prophets that have beene from the beginning of the world, was concerning the grace and salvation that should come by Iesus Christ our Lord and Saviour._

This is gathered from the tenth Verse. The like you may see, _Acts 3.18,20._ and _7.52._

_Reason_ 1. Because the salvation of the Church in all ages depended upon Christ: Now it was the office of the Prophets to direct the Church in the seeking of their salvation.

2. All the Prophets were Ministers of Christ, and were led by his Spirit, Verse 11. and therefore ought to seeke his honour.

3. Because after this manner were mens mindes to be prepared by degrees for the receiving of Christ that was to come: for what is said of _Iohn_ the _Baptist_, doth in some sort belong unto all the Prophets, that they did prepare the wayes of the Lord.

_Use_ 1. This may serve for _Information_, to confirme and establish the true faith, not only against the Heathens and Jewes, but also against the Papists themselves, who say that this true doctrine of the grace revealed in Jesus Christ, is a new doctrine, and never heard of before these times; for we acknowledge no other grace, but that which those Prophets alwayes prophesied of from the beginning of the world.

2. _To exhort us_, continually to meditate upon this grace our selves, and as occasion shall serve, to shew it forth unto others, with all freenesse and readinesse of minde: for this doth become us much rather then those, that lived so long before the comming of Christ, and beheld him only afar off.

Doctrine 2. _Those ancient Prophets did not only prophesie of this grace, but they did also enquire and search diligently into it._

This is gathered from the same words.

_Reason_ 1. Because it seem’d unto them, as indeed it is, a very great mystery of godlinesse, _1 Timothy 3.16._ therefore they saw that they must use the very utmost of their endeavours, to come to some measure of the knowledge of that which did lye hid therein, both for their owne comfort and the edification of the Church.

2. Because this truth was proposed unto them in a more obscure manner under types and shadowes, so that they could not look into the thing it selfe without great care and labour.

_Use_ 1. This may serve for _information_, hereby we may understand what manner of men the true Prophets of God were heretofore: they did not utter words without sense, or understanding, or care-taking of those things that did lye before them, as the diabolicall Prophets of the Heathens were wont to do in their fury: but they did wholly apply their minds to what they did.

2. _To exhort us_ therefore to lay aside all sloth and sluggishnesse, and to use all care and diligence in the enquiring and searching after these divine things: for this industry is much more requisite for us, then it was for them, to whom the holy Ghost did immediately dictate all things.

Doctrine 3. _The foundation of all this grace and salvation, lies in the humiliation and exaltation of our Lord Iesus Christ._

This is gathered from the eleventh Verse.

_Reason._ Because the whole mediation of Christ, whereby our salvation is procured, is contained in those two parts.

_Use_ 1. This may serve _to exhort us_, alwayes to joyne those two things together, in the seeking of our salvation: for they are in their owne nature so conjoyned, that if they should be separated, our faith and hope would be made altogether void. This is the rock of offence at which the Jewes did, and to this day do stumble, in that they look for outward glory and majesty in their Messias, even without any suffering or humiliation going before.

2. _To exhort_ us alwayes in all things to build upon this foundation.

Doctrine 4. _Not only the essence it selfe of this mystery is usually enquired after by the godly, but even all the circumstances thereof, as far forth as they may be comprehended._

This is gathered from those words: _searching what or what manner of time_.

_Reason_ 1. Because in this mysterie there is nothing of so small consequence, as that it may be neglected without losse to our selves.

2. Because love is careful to enquire into al things that pertaine to the thing beloved, though otherwise they may seeme to be very small.

_Vse._ This may serve _to admonish us_, not to think it enough to have some confused knowledge of the common principles of the Gospell, but to exercise our selves to come to a more full and distinct knowledge of every grace of God.

Doctrine 5. _All these things were alwayes declared only by the Spirit of Christ that was in the Prophets._

This is gathered from the eleventh Verse.

_Reason._ Because as no man knowes the things of man, but the Spirit of man, so no man knowes the things of Christ, but the Spirit of Christ, _1 Corinthians 2.11._

_Vse_ 1. This may serve for _information_, hereby we may confirme our selves in the truth of Christs divine nature, because the Spirit of God which spake in the Prophets from the beginning, is here expresly called the Spirit of Christ.

2. _To exhort us_, to depend upon Christ, and from his Spirit to seek for all light in searching the Scriptures, and inquiring after divine things.

Doctrine 6. _Although saving grace was the same, that was in the Church from the beginning of the world, yet notwithstanding great is our prerogative in this grace above the Prophets, and those to whom they prophesied before the comming of Christ._

This is gathered from the twelfth Verse, _Not unto themselves, but unto us they did minister_.

_Reason_ 1. It is by reason of that clearer light which accompanied the comming of the Sunne, and continues from that time.

2. By reason of the greater efficacy of the holy Ghost, as it is in the text.

3. By reason of the larger communication of this grace, which is now extended unto all Nations.

_Vse_ 1. This may serve for to comfort us, because we doe abound in this grace, our hearts ought to be strengthened against all terrours.

2. _To exhort us_, that as this grace doth abound, so should our thankfulnesse also abound in all practise of piety; for he that hath received much, of him is much required.

Doctrine 7. _So great is the excellency of the grace and salvation offered unto us by Christ, that even the Angels themselves desire to looke into it._

This is gathered out of those words, _which things the Angels desire to look into_. So _1 Timothy 3.16._ you may see it proved.

_Reason._ Because there are some things in this mysterie, which the Angels themselves are yet ignorant of, _Matthew 24.36._ into those things they desire to look, that they may know them: into other things that they do know they desire also to looke that they may delight themselves in beholding the glory of God, as it were in a glasse.

_Vse._ This may serve _to admonish us_, never to be weary of searching into these holy mysteries, whether it be in hearing the Word of God in publick, or in reading and meditating upon it in private.

* * * * *

Verse 13. _Wherefore gird up the loynes of your minde, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ:_

Verse 14. _As obedient children, not fashioning your selves according to the former lusts in your ignorance:_

Verse 15. _But as he which hath called you is holy, so be ye holy in all manner of conversation;_

Verse 16. _Because it is written, Be ye holy, for I am holy._

Verse 17. _And if ye call on the Father, who without respect of persons judgeth according to every mans worke, passe the time of your sojourning here in feare._

Verse 18. _For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vaine conversation received by tradition from your fathers._

Verse 19. _But with the precious blood of Christ, as of a Lambe without blemish, and without spot,_

Verse 20. _Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you._

Verse 21. _Who by him do beleeve in God that raised him up from the dead and gave him glory, that your faith and hope might be in God._

Verse 22. _Seeing yee have purified your soules in obeying the truth through the Spirit, unto unfeined love of the brethren; see that ye love one another with a pure heart, fervently,_

Verse 23. _Being borne againe, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever._

Verse 24. _For all flesh is as grasse, and all the glory of man as the flower of grasse: the grasse withereth, and the flower thereof falleth away;_

Verse 25. _But the word of the Lord endureth for ever: and this is the word which by the Gospell is preached unto you._

In this part of the chapter, there is contein’d an exhortation to persist and goe forward in the grace of God; which is the Scope of the whole Epistle, as was shewed before. Now this duty is described in generall in the 13. verse, and afterwards is set forth, and pressed by divers arguments in the verses following. From the description of the grace before proposed, there is as it were a conclusion drawne, which is inferred by a necessary connexion and consequence from the nature of that grace, as it was before described; which evidently appeares by the conjunction _Wherefore_; and that is the reason why in all the parts of this exhortation, as they are distinctly propounded, there is a singular respect had to some part of the description that went before, wherein the nature of that grace was explained. The duty therefore to which the Apostle doth exhort, is described. First by the cause and principall part thereof; which is _a lively hope_, of which there was mention made before in the third verse. Secondly, By the singular object of this hope, in beholding whereof it should be confirmed and strengthned; which is that grace? that is now in some measure brought unto the faithfull, but shall hereafter be communicated more fully and perfectly; in these words: _Hope for that Grace, which is to be brought unto you at the revelation of Jesus Christ_; which part of the description, is taken from the end of the 7. verse. 3. By the adjunct of constancy and perseverance, which is especially aim’d at in the whole Epistle, as the chiefe scope thereof; in these words: _hope to the end_. 4. There is added also the manner and meanes of performing this duty, when he tells us, that it should be done couragiously and readily, with sobriety and watchfulnesse, in these words: _Gird up the loines of your mind, be sober_. This exhortation is set forth and pressed by divers arguments; the first of which is taken from _regeneration_ or effectuall calling, whereby all the faithfull are made the Sonnes of God, which reason is taken from the 5. verse, where mention is made of the regeneration of the faithfull, _by the God and Father of our Lord Iesus Christ_: because by this regeneration or calling, the faithfull are translated from the state of sin, into the state of grace: therefore this reason is given in both respects; both that they should renounce their former sinnes, verse 14. and that they should conforme themselves to the holinesse of that calling wherewith they are called, verse 15. Which is urged and enforced by a double argument: the first is taken from the likenesse, that ought to be betwixt the person calling and the persons called, as the Scripture it selfe in the old Testament witnesseth, verse 15,16. The second is taken from the severity of Gods judgement, which they can by no meanes escape, that call God their Father, and yet dishonour his name, verse 17. The second argument of the exhortation, is taken from _redemption_, and the meanes and end thereof, verse 18,19. Of which there was mention made before at the end of verse 3. and verse 11. Because the consideration of this redemption obtained by Jesus Christ, and of Christ himselfe, is very necessary and effectuall to admonish, and stir up the faithfull, to take care of their duty: therefore the Apostle stayes a while upon the description of Christ, as he was from all eternity fore-ordained to performe the office of a mediatour, at the beginning of the 20. verse, and as he was manifest in time, verse 20,21. which is taken from verse 11,12.

The third argument is taken from _sanctification_, as it flowes from the regeneration of the spirit, and from the word of God, which are the proper causes thereof, verse 22,3,4,5. whereby the way that part of Christian duty is commended, that hath respect to the mutuall love of the faithfull amongst themselves, verse 22. because all the faithfull by regeneration, are made partakers of the same spirituall life; but yet the chiefest argument, whereby we are exhorted to constancy in that and every other grace, is taken from the incorruptible nature of the word, whereby we are regenerated, and consequently of regeneration it selfe; which is set forth by a comparison of things that are unlike it. Verse 23,24, 25.

The DOCTRINES arising herence are these.

Doctrine 1. _The Consideration of the grace of God, that is brought unto us in Christ, should stir us up to the practice of Piety._

This is gathered from the connexion, which is intimated in that particle, _Wherefore_, verse 13.

_Reason_ 1. Because the end of Grace is to free us from sin, and to make us conformable to the image of God, _Luke 1.74,75._ 2. Because by that meanes it is very fitting for us, to teach and further us in that practice. _Titus 2.11,12._ 3. Because it cannot be truly learned by us, unlesse it worke this in us, _Ephesians 4.20,1,2,3,4._

_Vse_ 1. This may serve _to ♦condemne_ those that turne the grace of God into wantonnes _Galatians 5.13._ 2. _To exhort_ us to use all care to make this grace effectuall in our hearts, that it may bring forth great fruits of Piety.

♦ “condemme” replaced with “condemne”

Doctrine 2. _The foundation of sound holinesse is firmely to hope for that grace that shall be revealed at the comming of Iesus Christ our Lord._

This is gathered from the 13. verse. So _Philippians 3.20._ _Titus 2.13._

_Reason_ 1. Because this hope is the perfection of that wherein our spirituall life doth consist. 2. Because this expectation represents the reward unto us, by contemplating, whereupon we are made unmoveable and abounding in the worke of the Lord. _1 Corinthians 15.58._ _Hebrews 6.11._ 3. Because this hope begets patience, whereby with strong consolation it doth overcome all the difficulties, that are wont to befall men in the course of Godlinesse. _Hebrews 6.12,18,19._

_Vse._ This may serve _to exhort_ us, to have a care to lay this foundation very sure in our hearts, and daily to confirme it more and more.

Doctrine 3. _To keepe this hope firme and lively, we should couragiously gird up our selves that we might be prepared, and ready to performe all those things that tend thereunto._

This is gathered from those words: _gird up the loines of your mind_; for this is it, that is signified by the habit of a man, that hath his loines girt in Scripture, that he is prepared and ready to performe his duty. _Luke 12.35._

_Reason_ 1. Because the difficulty to retaine this hope is very great, in so much, that it cannot be kept without earnest endeavour. 2. Because in spirituall duties our loines are too slack, that is, the sloth of sin, and infirmity hath taken hold of all our faculties. _Hebrews 12.12._

_Vse._ This may serve _to admonish_ us, by no meanes to yeeld to the sloth and sluggishnesse of our corrupt nature, but to drive against it as much as we can, and laying aside every weight, and the sloth that doth beset us, to runne the race that is set before us, _Hebrews 12.1._

Doctrine 4. _Sobriety in the use of the things of this life, doth very much conduce to the furtherance of this endeavour._

This is gathered from this word, _Be sober_ and hope.

_Reason_ Because the love and immoderate use of the things of this world, doth so burden the soule, and glue it to the earth, that it cannot lift up it selfe to seeke after heavenly things.

_Vse._ This may serve _to admonish us_, not to addict our minds to any worldly thing, but here to use this world, and not abuse it. _1 Corinthians 7.31._

Doctrine ♦5. _The state of adoption, whereby we are made the sonnes of God, should stir us up to the practise of holinesse._

♦ “V” replaced with “5” for consistency

This is gathered from these words: _As obedient Children._

_Reason_ 1. Because Children should beare the image of their Father: Now the image of God consists in holinesse and righteousnesse. 2. Because it is the duty of Children, readily and of their owne accord to apply themselves to the will of their Father. Now the will of God is our sanctification. _1 Thessalonians 4.3._ this is it that is intimated in that title, where the faithfull are called _obedient Children_.

_Vse_ 1. This may serve _to condemne_ those, that with the wicked Jewes say, they are the Children of Abraham and of God, when notwithstanding, they doe the workes of the Devill, _Iohn 8.41,2,4._ _1 Iohn 3.8,10._ 2. _To exhort us_, in all things to make it appeare, that we are the true sonnes of God, by obedience unto his will, and our practise of holinesse: for unlesse we beare the chastisements of the Lord, that by them we may be made partakers of his holinesse, hereby we shew that we are bastards, and nor true sonnes. _Hebrews 12.8,10._

Doctrine 6. _This filiall obedience, and the fashioning of our selves according to the former lusts of our sins, cannot stand together._

This is gathered from the opposition, that is made betwixt these two, verse 14. where the one being affirmed, that we are obedient Children, the other is denyed, that we should not fashion our selves according to our lusts.

_Reason_ 1. Because they, which by regeneration are made the Children of God, are new creatures, have a new nature and new affections, so that they have wholy renounced their former nature and affections: and for this very cause they are called in the Text, _Former lusts_, or, _which were before_.

2. Because the former lusts of sinne do wholly withdraw us from the will of God, which we ought to obey.

3. Because the former lusts of sinne are such, that all that are come to the knowledge of the truth, may be asham’d of them; this is intimated in the Text, where they are called _lusts which were in our ignorance_: because they cannot endure the light.

_Vse_ 1. This may serve _to condemne_ those, that professe themselves the children of God, and call upon God as their Father, & yet follow the same course of life that the children of this world do.

2. _To exhort us_, not to conforme our selves to this world, _Romans 12.2._ where there is a reason also given of this exhortation, in the 1 Verse, because if we do this we cannot present our selves to God as a living sacrifice, acceptable unto him. So _2 Timothy 2.19._

Doctrine 7. _The calling of the faithfull doth necessarily require holinesse in them._

This is gathered from Verse 15,16.

_Reason_ 1. Because holinesse is one of the chiefe ends of this calling, therefore it is usually called in the Scriptures a holy calling, _2 Timothy 1.9._

2. Because God which calleth us is most holy, and he cals us to have communion with him in holinesse, as it is in the Text.

3. Because the calling it selfe is in its own nature a setting of a man apart from the common and corrupt use of the world to a sacred use; and therefore it is a consecration or dedication of men unto holinesse.

_Vse_ 1. This may serve _to rebuke and condemne those_, that seek for nothing by their Christian calling, but justification and blisse, and in the meane time altogether neglect the care to live holily.

2. _To exhort us_, in all our conversation to endeavour to be holy, as it is in the Text; _Be ye holy in all manner of conversation_; that is, so walke, as it becommeth the calling, wherewith ye are called.

Doctrine 8. _The severity of Gods judgement should stirre us up to the practise of piety._

This is gathered from Verse 17.

_Reason_ 1. Because God in executing his judgements is no respecter of persons, as it is in the Text. Now the name and profession of the faith, is nothing else, but the person of the Christian; as circumcision and the profession of the law was the person of the Iew: Such a profession therefore without sound holinesse cannot stand before Gods Tribunall.

2. Because God doth in some sort more severely require holinesse of those that by their calling draw neere unto God, & call him Father, as it is in the Text, then he doth of others, _Leviticus 10. 3._ _I will be sanctified in them that come nigh me._

_Vse._ This may serve _to admonish us_ not to cosen our selves in relying wholly upon the outward profession of faith, but to appeare before God alwayes with feare and reverence, as it is in the Text: because our God is a consuming fire, _Hebrews 12.29._

Doctrine 9. _The consideration of our redemption should be a strong argument to stir up in our hearts a desire of holinesse._

_Reason_ 1. Because we are redeemed from all our vaine conversation, although it be commended unto us by the use and tradition of our Fathers, Verse 18. Therefore for a man to follow such fashions, after that he is come to the knowledge of redemption, is nothing else, but to oppose himselfe against his owne redemption, and as much as in him lies, to make it void and of none effect.

2. Because by this redemption we are bought to be the servants of God, _1 Corinthians 6.20._ & _7.23._ So that we ought no longer to serve sinne, nor the world, nor to live according to our owne will and pleasure, but according to the will of God and our Redeemer.

3. Because the price wherewith we are redeemed; is of so great worth, that it doth farre surpasse all the most precious things of this world: therefore there ought to be made an excellent use thereof; and yet notwithstanding only those that endeavour to be holy, make any esteeme of it, Verse 18,19.

_Vse_ 1. This may serve _to condemne_ those that by their life dishonour Christ, and put their Redeemer to an open shame, _Hebrews 6.6._ they doe as it were tread under foot his blood, that was the price of our redemption, and count it an unholy thing _Hebrews 10.29._

2. _To exhort us_, as often as we think of our redemption, (which we ought to do very oft,) so often should we thinke that there are as it were coales of fire heaped upon our heads, wherewith we should be inflamed to this holinesse.

Doctrine 10. _That we may gaine profit and benefit by the consideration of our redemption, we should diligently meditate upon Christs predestination, his incarnation, humiliation, and glorification._

This is gathered from Verse 20,21.

_Reason_ 1. Because by this meanes alone is the breadth, and length, and depth, and height of Gods love in Christ made manifest, _Ephesians 3.18._

2. Because by this meanes alone doe we come to know, what a great worke, and of how great difficulty it was, to deliver men from their sinnes.

3. Because by this also we may easily gather, how fit and just it is, that we should live unto God and Christ in all holinesse, which is the scope of this Text.

_Use._ This may serve _to admonish_ us not to passe over this mysterie slightly in our thoughts and meditations, but to continue in contemplation thereupon, that so we may, as it were, suck therehence the juice of true godlinesse.

Doctrine 11. _The proper and immediate use of all our contemplation upon Christ, and our redemption obtained by him, is, to confirme our faith and hope in God._

This is gathered from Verse 21, at the end.

_Reason_ 1. Because the end of Christs mediation is, that through him we should believe in God, as it is here affirmed.

2. Because Christ left us an example of putting our faith and hope in God; for he in his way perfectly performed it, and by that meanes attained the highest glory.

3. Because for our sakes and for our good was that glory given unto Christ, which our faith and hope look and seeke after.

_Use._ This may serve _to exhort us_, alwayes to look unto Iesus Christ the author and finisher of our faith, _Hebrews 12.2._ and by looking unto him to quicken our faith and hope.

Doctrine 12. _The calling of the faithfull hath the purification of the soule joyned with it._

This is gathered from the beginning of the 22 Verse. So _2 Peter 2. 20._ Hence it is that the washing of baptisme represents that grace which is given in their calling: Now this purification and washing, which is communicated in their calling, and signified by baptisme, is not by justification only, which consists in the imputing thereof unto remission of sinnes, but also by sanctification and the reall clensing of the soule, _1 Corinthians 6.11._ _Titus 3.5._ And this sanctification is chiefly referred to the soule as to its proper object.

_Reason_ 1. Because outward purification and sanctification is nothing worth at all, if it be divided from the inward: for this was the hypocrisie of the Scribes and Pharisees, that are said to have made clean the outside of the cup and of the platter, when within they were full of extortion and excesse, _Matthew 23.15._

2. Because the operation of the Spirit begins at the soule, and from the soule is derived to the outward man: for as all pollution proceeds first out of the heart, _Matthew 15.19._ so also purification.

3. Because if the soule be once purified within, outward purity will follow of its owne accord, _Matthew 23.26._

4. Because this purity doth more properly consist in the affection & intention of the soule, then in the outward practise; for the same outward works may be done by impure men; but the ♦faithfull differ from all impure hypocrites by their inward dispositions and affections.

♦ “faithull” replaced with “faithfull”

5. Because the faithfull themselves are oftentimes sustained and receive comfort by the purity which they have within in their will and purpose, though they cannot produce it into act according to their desire, _Romans 7.21,25._

_Use_ 1. This may serve to condemne those that are whited over with the name of Christians, but never look after the purity of their soules: and therefore they may be rightly called whited wals, _Acts 23.7._ and whited Sepulchres, _Matthew 23.27._

2. _To exhort us_ to use the utmost of our endeavours to purifie our souls, that they may be made the temples of the holy Ghost.

Doctrine 13. _This purification is wrought by the hearing of the word, & the effectuall operation of the holy Ghost by the word._

This is gathered from these words: _in obeying the truth through the Spirit_. Where the word of God, especially of the Gospell, is called the truth, partly for that excellency of truth that it hath above all other sayings or writings, and partly because by vertue of the truth or faithfulnesse of those promises which are contained in the word, this purification is wrought, together with all those spirituall blessings, that pertaine to the consolation and salvation of the faithfull.

_Reason_ 1. Because the word together with the Spirit doth reveale unto us that true purity which is pleasing and acceptable to God, whereof we are ignorant.

2. Because the word together with the Spirit is the oracle or power of God unto salvation, and consequently is able to beget every grace in us.

3. Because faith purifies the hearts of the faithfull, _Acts 15.9._ and faith comes by hearing of the word, _Romans 10.17._

_Vse_ 1. This may serve _to refute_ the heresies of those, which either hold that there is such power in the strength of nature, that men may sanctifie themselves at their own free will and pleasure, or, which comes all to one, maintaine that the outward preaching of the word is sufficient without the powerfull operation of the Spirit.

2. _To exhort us_, first, to hearken diligently unto the word of God; secondly, not to rest our selves satisfied in the bare letter of the word, but alwayes to crave the grace of God and the operation of his Spirit: thirdly, in the use of the word through the Spirit to seek the purification of our soules.

Doctrine 14. _The effect and signe of a purified soule, is a pure, sincere, and fervent love of the faithfull, as of brethren._

This is gathered from these words: _unto love of the brethren._

_Reason_ 1. Because hatred, envie, wrath, strife, enmities, and such like affections, especially, when they reflect upon the good, are some of those filthy pollutions of the flesh, from which the soule of the faithfull is purified, _Galatians 5.19,20._

2. Because the purification of our soules makes us to love purity in others, and no man can take delight in the purity of others, unlesse he be in some measure purified himselfe.

3. Because in the mutuall love of the faithfull divers operations are exercised, to the performing whereof, their soules are in a speciall manner purified and sanctified, as doing good, bearing with infirmities, edification of the Church, and glorifying the name of the Lord.

_Vse_ 1. This may serve _to condemne_ those, that shew themselves great enemies to godly men: they may rightly be called Cainites, for they have gone in the way of _Cain_, with those to whom the woe is denounced by _Iude_, Verse 12.

2. _To exhort us_ by all meanes to endeavour to gaine this brotherly love of the godly: wherein there is required, First, sincerity, that it should be without hypocrisie or simulation, so that it ♦should not be _in words or in shew_, as the Apostle speaks, but _in heart_. Secondly, that it should be not only from the heart, but from a pure heart; because there is a kinde of love that is in some sort sincere, but yet it is impure, whiles that it doth either neglect the chiefest good or else useth such means to procure some good as are contrary thereunto: as if a man to deliver his brother from danger, should perswade him to deny the truth, or to dissemble. Thirdly, That it should be fervent, because the affection ought to be set in the highest degree upon those objects, where there is found to be the chiefest reason to stirre it up.

♦ “shold” replaced with “should”

Doctrine 15. _Regeneration, that is common to all the faithfull, is a strong argument to provoke them to love one another._

This is gathered from the end of verse 22. and the beginning of the 23. where this reason is given, why they should love one another, because they are borne againe.

_Reason_ Because by this regeneration all the faithfull are brethren, begotten by the same Father, of the same blood, and partakers of the same spirit.

_Vse._ This may serve _to exhort us_, to be mindfull all this argument, and to give it roome and power in our hearts, so that we may upon occasion say as _Abraham_ did, _Genesis 13.8._ _Let there be no strife betweene me and thee; for we are brethren_: and to admonish others also in those words of _Moses_ _Acts 7.26._ _Sirs, Ye are brethren: Why doe ye wrong one another?_

Doctrine 16. _The word of God is the incorruptible seed or principle of this regeneration._

This is gathered from the 23. verse.

_Reason_ 1. Because it is the word of God, (as it is in the Text;) which liveth and abideth for ever; whose nature it resembleth in this, that the operation thereof is not ♦momentary or temporary, but it abideth for ever. 2. Because to speake properly, it is the word of eternall life, _Iohn 6.68._ for the end and use thereof is, to bring men to eternall life. 3. Because where it is once truly received, it never faileth. _Iohn 4.14._

♦ “momentany” replaced with “momentary”

_Use_ 1. This may serve _to refute_ the errour of those, which hold that they that are truly regenerated, usually fall away from the grace of God, and so are borne againe and againe, after they have beene regenerate: This is contrary, not only to the promise and covenant of God, that he will keepe the faithfull, that they shall not depart from him _Ieremiah 32.40._ and to that comfort which Christ gives his members, that no man shall pluck them out of his hand, _Iohn 10.28._ But also to the operation of the spirit in the hearts of the faithfull, and to the nature of the life it selfe, that is communicated unto them, which is incorruptible and eternall, as it is in the Text.

2. _To comfort us_ against all those feares and terrours, that may arise from the consideration of our own infirmities; for although of our selves we are continually falling to corruption, yet there is something borne in us, if we be truly faithfull, which is incorruptible and shall abide unto eternall life.

3. _To exhort us_ to carry our selves answerable in all Christian duties, that is, to be constant and incorruptible in performing them: and this is it at which the Apostle doth especially aime at in this place, when he stirres up the faithfull to a fervent and constant love one of another, by this argument, because they are borne againe by the incorruptible word.

Doctrine 17. _The condition wherein the faithfull are put by this incorruptible regeneration of the word, is farre more excellent then all the glory of this world._

This is gathered from verse 24,25. where there is a comparison made betwixt, flesh, grasse, the flower of grasse, and the glory of man, on the one side, and the word of God on the other; not as the word is considered in it selfe, but as it is received by the faithfull, and translates them into the kingdome of God.

_Reason._ Because as it is in the text, there is nothing in all the world but vanity, that quickly falleth away: whereas the word of God endureth for ever.

_Vse_ 1. This may serve _to exhort us_ to make more precious account of the word of God and of his kingdome, then of all the world, and that not only in respect of our selves, but of others also; as the Apostle doth in this place extoll the word of God and the condition of the regenerate above all the things of the world, that by this consideration among others he might move the faithfull to esteeme of others, that are regenerate, more highly, and to love them more fervently, then all the things of the world.

2. To comfort us, in that God of his bounty and grace hath advanced us to such a dignity.

Doctrine 18. _We ought to have a singular respect unto this dignity and excellency in the word of God, as it is preached unto us by the Gospell._

This is gathered from the 22 verse at the end.

_Reason_ 1. Because the same word of God is preached unto us, that is so much commended by the Prophets, Apostles, and by Christ himselfe, as it is in the Text, _this is that word_.

2. Because it makes much unto our salvation, as it is preached unto us.

_Use._ This may serve _to admonish us_, not to satisfie our selves with some generall esteeme of the word, as many are wont to doe, that are weary of the word that is preached unto them, and loathing it do reject it; but religiously and reverently to receive the word that is preached unto us, as the eternall word of God.

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Chapter II.

Verse 1. _Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evill speakings,_

Verse 2. _As new borne babes, desire the sincere milke of the word, that ye may grow thereby._

Verse 3. _If so be ye have tasted that the Lord is gracious._

Verse 4. _To whom comming as unto a living stone, disallowed indeed of men, but chosen of God, and precious,_

Verse 5. _Ye also as lively stones are built up a spirituall house, an holy Priesthood, to offer up spirituall sacrifice, acceptable to God by Iesus Christ._

Verse 6. _Wherefore it is contained in the Scripture, Behold, I lay in Sion a chiefe corner stone, elect, precious, and he that beleeveth on him shall not be confounded._

Verse 7. _Vnto you therefore which believe he is precious, but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,_

Verse 8. _And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they are appointed._

Verse 9. _But ye are a chosen generation, a royall Priesthood, 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:_

Verse 10. _Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy._

THE same exhortation that the Apostle had before proposed, he doth here againe repeat and presse, and that not simply and barely, but by that principle and meanes, whereof there may and ought to be very good use made. For by occasion of those things, which he had lately spoken of the word of God, he stirres up all the faithfull to the right use of this word, by whose helpe they might persist and grow in that grace, wherein they stood. The occasion and connexion of this exhortation with the words going before is intimated in that phrase or particle, _Wherefore_. The exhortation it selfe is to a desire or love of the word of God, which he had before commended, verse 2. Which exhortation he doth so lay downe, that in the first place he shewes, that the vices which are contrary to this duty, must be laid aside, and taken heed of which are five: _malice_, _guile_, _hypocrisies_, _envies_, _evill-speakings_, verse 1. And in the second place he gives reasons agreeable thereunto, to stirre us up unto this duty, (to wit, a desire of the word.) The first reason is taken, from the use or effect of this word in respect of them, that it makes much for the edification of the faithfull: and this Use is allegorically set forth, verse 2. where the regenerate faithfull are compared to infants newly borne, and the word to sincere milke; and the edification which is made by the word, is compared to that action, which infants obtaine by the use of wholesome milke. The second reason is taken, by a continuation of the same allegory, from the object of the word, which he proposed to be tasted, and that is God himselfe and our Saviour Jesus Christ: whose perfection and fitnesse for edification is declared. Verse 3. where he is said to be _gracious_: and is confirmed also by the experience and testimony of all the faithfull, who are said to have tasted this graciousnesse, _ibid._ _if so be yee have tasted that the Lord is gracious_.

In the explication of this affection that ought to be set upon our Lord Jesus Christ, as the primary object of this word, the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty it selfe of comming unto Christ, and adhering unto him by faith, is proposed, verse 4. _To whom comming_. And then the reason of this duty is allegorically declared, to wit, that Christ is the foundation of the spirituall building that liveth for ever. _Ibid._ _as unto a living stone_; and the faithfull are the parts of the building, or of the spirituall house that is to be built upon this foundation, at the beginning of verse 5. And he doth further illustrate both parts of this reason. The first, concerning the foundation or subject, he doth declare by divers arguments; when he saith that it was disallowed of men, but yet chosen of God, and precious, verse 4. The second, concerning the parts of the building that are joyned to it, he doth illustrate & urge from the effects, which are allegorically also set forth, to wit, that by this comming unto Christ, as unto the foundation, the faithfull are not only made a spirituall house, as the temple wherein sacrifices acceptable to God are offered up, but they shall also be the Priests that shall offer up spirituall sacrifices, acceptable to God through Iesus Christ, verse 5. This that hath beene spoken of the saving effect of Christ, as our Saviour; which redounds unto all the faithfull, the Apostle doth confirme by the testimony of Scripture, verse 6. Which testimony he doth explaine and apply by the contrary affections and manners, how contrary sorts of men carry themselves towards Christ, that is, the believers, and the unbelievers: To the believers Christ is said to be precious, verse 7. at the beginning, because they put their whole trust and confidence in Christ, and consequently give him the honour of the true Messias and Saviour: but to the unbelievers he is a stone of stumbling, and a rock of offence, verse 7,8. Because being offended at his humility they do not receive him as their Saviour: whose infidelity he doth illustrate by the antecedent decree of God, whereby it was ordained, verse 8. at the end. _Whereunto also they are appointed._ As on the contrary the condition of the faithfull is illustrated. First, by the secret election of God, that was the cause thereof, verse 9. at the beginning. Secondly, by the dignity which they obtaine by faith by vertue of this election, to wit, that they are _a royall Priesthood, an holy nation, Gods peculiar people_. Thirdly, by the end and use of this dignity to which they are called, which is, to shew forth the praise of God, verse 9. at the end. Fourthly, by comparing the state that is unlike it, wherein they were before their calling, to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ, verse 10.

The Doctrines arising from hence are these.

Doctrine 1. _The right use of the word of God is the proper meanes to increase grace._

This is gathered from the connexion of this exhortation with that which went before. For when the Apostle had before exhorted to constancy in grace, and to obedience, in holinesse, and to brotherly love; by a reason also taken in the last place from the worde of God, whereby as of incorruptible seed all the faithfull are regenerated, here in the beginning of this Chapter, he commends unto us the right use of that word, as the proper and only meanes to perfect all those things.

_Reason_ 1. Because the word is the instrument chosen by God and sanctified to that use. _1 Corinthians 1.21._ 2. Because the word, especially of the Gospell, is the ministration of the Spirit, who is the authour and finisher of every grace. _2 Corinthians 3.6,8._ 3. Because the word shewes us the good and perfect will of God. _Romans 12.2._

♦2. Because it furnisheth a man unto every good worke. _2 Timothy 3.17._

♦ “4” replaced with “2”; misnumbered.

_Vse_ 1. This may serve _to refute_ some fanatick hereticks, that neglect the word of God and looke for immediate revelations, and dreame of a greater perfection then is contained in the word.

2. _To exhort us_, to give diligent heed unto the word of God in all things, untill we come to the end of perfection in heaven. _2 Peter 1.19._

Doctrine 2. _If we meane to use the word of God aright, wee must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word._

This is gathered from the 1. verse. Where five remarkeable vices are propounded, to be laid aside, denyed, and mortified, before the word can have its due effect in our hearts.

_Reason_ 1. Because as the matter, if it be not fitly prepared, cannot receive the forme; neither can the field, if it be not manured, cherish the seed to bring forth fruit: So neither can the heart of man, if it be not subdued by repentance, receive the word of God with profit. 2. Because such a purpose to forsake all that is contrary to the word of God, is the first beginning of that saving operation, which the word of God doth make, wheresoever it begins to be received, and whereby it makes way for it selfe, to perfect all operations.

_Vse_ 1. This may serve _to condemne_ those, that will be hearers of the word of God, but so, that they will not forsake their accustomed sinnes. 2. _To admonish us_, not to take this thought and purpose into our minds in the generall, and once only at our first conversion; but upon all occasions, seriously to renew this purpose, especially when we prepare our selves to heare the word of God.

Doctrine 3. _We must lay aside these vices not in part only, but wholly._

This is gathered from the word, _all_.

_Reason_ 1. Because repentance is not true and unfained, unlesse it abhor the very nature of sinne; it must with one and the same kind of hatred hate all kind of sinne. 2. Because a man may easily deceive himselfe, whiles he thinks that he hath laid aside some vice, if he doth not detest all appearance of it, what Specious shew soever it may seeme to have.

_Vse._ This may serve _to instruct_ us, seriously to examine our hearts, least through some deceitfulnesse thereof, there should lurke some vice, whereof we thinke our selves to be free.

Doctrine 4. _We should have a singular care to lay aside those vices, that are contrary to those duties, to which we are in a speciall manner called; and to that disposition, which is especially required in Christians, that they may profit by the word of God._

This is gathered herence, that the Apostle, when in the last place, he had exhorted unto unfained love of the brethren at the 21. verse of the former Chapter, doth here marke out those vices, that are most of all contrary to this love; & when he would commend the simplicitie of infants, as a disposition requisite to receive the word of God with profit, he casts aside those vices which are directly opposed to that simplicity.

Doctrine 5. _To make a good use of the word, besides the laying aside of those evill affections, that we spake of before, it is required that we should stirre up that good affection in our hearts, which is called appetite or desire._

This is gathered from the 2. verse. Now this desire is expressed in other places of the Scripture, by a spirituall hunger and thirst. _Isaiah 55.1._ _Apocalypse 21.6._ And the degree thereof is set downe, that it should be the highest. _Psalms 119.20,81,82._ which containes in it, 1. a high esteeme of Gods word. _Psalms 119.2._ 2. An earnest endeavour, answerable thereunto, to use it and enjoy it. _Iohn 6.27._ 3. A delight, whereby we are well pleased in the sweetnesse thereof, _Psalms 119. 103._

_Reason_ 1. Because the word is absolutely necessary for us; without it we cannot live; for it is our milk or spirituall food, as it is in the text. 2. Because we alwayes want something that may begotten: this is also signified in the text, when we are called new borne babes; whereby it is intimated that our imperfection is so great, that by reason of it, we should earnestly desire the helpe of the word. 3. Because the excellency and perfection of the word is so great, that it should of it selfe delight us, though we stood in no need of it our selves; this is also intimated in the text, when there is mention made of the sincerity of the word, and of the goodnesse of God that appeares therein.

_Vse_ 1. This may serve to condemne that satiety and loathing of the word, that appeares too evidently in too too many.

2. _To admonish us_, not to suffer our affections to be taken up with the things of this world, thereby to lessen that desire, which we should have to the word of God. 3. _To exhort us_, to use the utmost of our endeavours to stir up and increase these pious affections in our selves.

Doctrine 6. _This affection and desire that wee ought to have to Gods word, should have respect to the sincerity thereof._

This is gathered from that, _desire the sincere milke of the word_: that is, the nature it selfe of the word and of the things proposed therein, as they are pure, and ♦afford nourishment fit for our Soules.

♦ “affoord” replaced with “afford”

_Reason_ 1. Because otherwise we doe not desire the word, as it is the word of life, or the bread of life, or the milke of life, as it is in the text, but as we doe apprehend it under some carnall shew. 2. Because this desire alone proceeds from spirituall life, which seekes after that in the word that tends unto life, which is intimated also in the text by the similitude of infants, that naturally desire their mothers milke.

_Vse_ 1. This may serve _to reprove those_ ministers that falsifie the word of God by their owne mixtures and devices, and obtrude upon him an adulterate word, in stead of the simple and sincere word. 2. _To admonish_ the hearers not to suffer their affections to be carried either towards the person of the speaker, or towards the manner his speaking, much lesse towards those strange forgings which many use in their speaking, but sincerely to seeke for the sincerity of the word.

3. _To exhort us_, highly to prize this sincerity of the word, and to endeavour all that we can to preserve it as well in our selves as in the Church.

Doctrine 7. _Then and not before, doe we use the sincere word of God aright, when we grow thereby._

This is gathered from these words: _that ye may grow thereby_. This is signified in all those places of Scripture, where the end of the word is made to be the edification of the faithfull: for _to edifie_ is to promote the structure of the edifice, to a greater perfection, after that the foundation is already laid. This is expressed also _Ephesians 4.16._

_Reason_ 1. Because we are imperfect, like as infants that are newly borne: now we are perfected, when the word of God dwells richly in us, _Colossians 3.16._ 2. Because the word it selfe in its owne nature alwayes tends and leads to perfection: for it is the perfect will of God, _Romans 12.2._

_Vse_ 1. This may serve _to reprove_ those, who, when for the time they ought to be teachers, doe yet remaine unskilfull and infants, _Hebrews 5.12,13._ 2. _To admonish us_, never so to rest satisfied with that which we have attained, as if there were nothing more to be gotten; for although we have all other things, yet it is required, that we should increase more and more in it, _1 Thessalonians 4.1,10._ 3. _To informe us_, hereby we may understand, that the word of God is necessarily to be used, not only by the ignorant and unskilfull, but also by all those that doe yet want some thing, and doe desire to increase that which they have. 4. _To instruct us_, to examine our selves by this marke, whether we use the word of God aright or no?

Doctrine 8. _In the Gospell there appeares such graciousnesse and goodnesse of God, that it stirres up all the faithfull, to an earnest desire thereof._

This is gathered from the 3. verse, _that the Lord is gracious_: Where by _God_ we are to understand Christ, as it appeares by the following words: by _♦graciousnesse_ we are to understand that grace which is revealed in the Gospell, as it evidently appeares by the connexion of this verse, with that which went before. _So_ _Titus 3.4._

♦ “gratiousnesse” replaced with “graciousnesse”

_Reason_ 1. Because this glorious grace of God, ♦which brings salvation unto men by Christ, is the subject matter and argument of the Gospell.

♦ “whch” replaced with “which”

2. Because God bestowes this grace upon us, being altogether unworthy of it, enemies to him, and seeking no such thing of him: for after such a manner is this grace bestowed upon us, as that from the beginning to the end, the whole businesse depends upon the meere goodnesse of God.

_Vse_ 1. This may serve _to informe us_, to judge of the quality and quantity of the goodnesse and graciousnesse of Christ, no other way but by the word of the Gospell; for we must not imagine, as many use to doe, that through the graciousnesse of God, it shall be well with us, though we continue in our sinnes without repentance and turning to God: no such graciousnesse is revealed in the Gospell. 2. _To instruct us_, alwayes to admire the riches and bounty of Christs grace, that is revealed in the Gospell. 3. To exhort us, earnestly to desire, to take delight, and to rejoyce in hearing and meditating upon Gods word. _Psalms 27.4._ & _65.4._ & _119.103._ in this respect is the use of the word of the Gospell compared to the banquet of a King, wherein all things are full of Sweetnesse and delight. _Luke 14.16,17._

Doctrine 9. _This goodnesse of Christ in the Gospell is proposed to us to be tasted._

This is gathered from these words: _If so be ye have tasted_. So _Psalms 34.8._ _Taste and see._ That is, we should so lay hold upon it by faith, that we may have an inward sense, and experience of the vertue and power thereof.

_Reason_ 1. Because in the Gospell, we are called to such a neere union and communion with Christ, that he is made unto us our spirituall bread and food, So to be tasted and eaten by faith, that he turnes to our spirituall nourishment. 2. Because our comfort depends upon this, if wee perceive in our selves the savour of Christ, as it were the savour of life unto life. _2 Corinthians 2. 15,16._ 3. Because the power of Christ in drawing our soules unto himselfe, for the most part consists in this, that we have his goodnesse and love, to be tasted, as it were, _Galatians 2.20._ _2 Corinthians 5.14._

_Vse_ 1. This may serve _to reprove those_, that doe not use the word of God, as food to be tasted and eaten, but for custome and _pro forma_ fashion-sake only, or at least account it a thing to be understood and disputed of only; but not to be tasted.

2. _To exhort us_, to use all care and diligence to preserve this taste of the goodnesse of Christ in the Gospell; for this is proper to the regenerate, as it appeares in the text: and consequently it is a signe of salvation. Some indeed that are not regenerate are said to taste of the heavenly gift, of the good word of God, and the powers of the world to come, _Hebrews 6.4,5._ but this comes to passe, first, by some speciall operation of Gods Spirit, whereby such men are enlightned above the common sort of unregenerate men. Secondly, this is but for a little while, it is not constantly. Thirdly, in the unregenerate it is but a sudden motion of the minde, it is not a rooted affection. Fourthly, it is either of grace only to come, which is apprehended also, but by a humane and uncertaine hope; or else it is a presumption without ground: but the taste of the faithfull is of grace, not only to come, but also present, with a divine assurance wrought by the operation of the holy Ghost, and sound faith and repentance.

Doctrine 10. _The regenerate in the beginning; although they be truly faithfull, yet they have but a little taste of Gods goodnesse, they do not fully comprehend it._

This is gathered from the same words.

_Reason_ 1. Because they are new borne babes, and therefore weake.

2. Because God useth to bring his children by degrees unto perfection; so that at first they do perceive but a part or the first fruits of his goodnesse, and afterwards they have the whole, as it were shed abroad in their hearts.

3. Because in the beginning they want that experience, whereby the goodnesse of God afterwards is made more perfectly knowne unto them.

4. Because oftentimes they are also somewhat negligent; whereby it comes to passe, that they do not use the meanes of grace with that affection as they ought, as it is intimated in the text, when they are stirred up to a more fervent desire of the word of God.

_Vse_ 1. This may serve _for consolation_ against those feares that arise sometimes in the soules of the godly, for that they have but a little measure of peace, joy, and the like fruits of the Spirit, whereby men perceive the goodnesse of God towards them: for they must understand that the faithfull do usually perceive but a little measure of this grace at the beginning.

2. For exhortation, so much the more to long for the state of perfection, and not to rest in these small beginnings.

Doctrine 11. _That taste of the grace of God which we either now have, or formerly had, should stirre us up to desire and seeke after the same more and more._

This is gathered from the connexion of these words with those that went before.

_Reason_ 1. Because to that end is there a taste of this grace given, to stirre up the appetite.

2. Because the goodnesse of God it selfe is in a manner contemned and vilified, if it be neglected, after it hath beene once tasted: & therefore in this respect they sinne more grievously, who when they have tasted this grace of God, do little esteem of it, then they, who out of ignorance make no reckoning of it at all.

_Use_ 1. This may serve to reprove those that have left their first love, _Apocalypse 2.4._

2. _To exhort us_, in meditating upon the goodnesse of God in Christ, and from the sense and experience that God hath given us of it heretofore, to inflame our mindes with an earnest desire to have a fuller measure of this grace, and to that purpose religiously to use all meanes, whereby it is usually communicated unto men.

Doctrine 12. _The primary duty of Christians, whereby it is also that they are made Christians, is to come unto Christ._

This is gathered out of the fourth verse. Now to come unto Christ, is nothing else but to believe in him. So _Iohn 6.35._ _He that comes unto me_, and _he that beleeves in me_, are made all one. So _Iohn 5.40._ _To come unto Christ, to receive Christ, and to believe in him_, are one and the same. And _Hebrews 10.22._ We are said to draw neere by an assurance of faith.

_Reason_ 1. Because our salvation depends upon that union which we have with Christ: whence it is also, that we are said to come unto Christ, that we may have life, _Iohn 5.40._

2. Because by nature we are strangers and far remote from Christ, and salvation obtained by him, yea and after that we are called unto Christ, we are not so perfectly conjoyned.

3. Because all Christian piety is nothing else, but a continuation and renovation of this accesse unto Christ, and by Christ unto God. In the hearing of the word we come unto Christ, as our Teacher; in our prayers we come unto him as our advocate; in the administration of the Lords Supper we come unto him as the Authour of a Kingly mariage feast, Matthew 22. And all other duties do so depend upon these, that looke how we approve our selves in these, such must we needs be in the others also.

4. Because Christ cals and invites us especially unto this, to come unto him, _Matthew 11.28._ _John 7.37._

_Vse_ 1. This may serve to convince all those of death and of sinne, that have either no knowledge of Christ at all, or doe not endeavour according to that knowledge which they have, to come unto him, and partake of his grace.

2. To refute the Papists and such like, that draw men away from Christ to the holy Angels, to the Pope, and to themselves.

3. To exhort us, alwayes to set Christ before us, as our marke and scope, _Philippians 3.8._ &c.

Doctrine 13. _We must come unto Christ as unto a living stone_:

This is gathered from Verse 4. Now Christ is called _a stone_ for that firme power, whereby he doth sustaine and beare up the edifice of the whole Church, _Zachariah 4.7._ And he is called, _a living stone_, because that power whereby he doth beare up the Church is quickning, and communicates spirituall and eternall life to the whole edifice, _John 5.26._

_Reason_ 1. Because by sinne we were bereft of all life both the principle and foundation of life, nor can it be restored unto us any other way but in Christ.

2. Because unlesse we come unto Christ under this relation, we do not imbrace him as he was ordained by God, and is proposed unto us; and consequently we do not hold the true Christ, but a feined and imaginary one.

3. Because our faith cannot rest satisfied but in him that hath this strong power to quicken, for faith seekes life from a firme and undeceiving principle.

_Use_ 1. This may serve to refute that blasphemy of the Papists, who will have the Pope, a dead stone, to be that rock or stone, whereupon the Church is built. For _Peter_, under the pretence of whose name the Pope challengeth this to himselfe never exhorted the faithfull to come to him as unto a living stone, but unto Christ only. And therefore _Peter_ himselfe in these words explaines unto us, what was the minde of Christ, _Matthew 16.18._ when he said: _Thou art Peter, and upon this rock I will build my Church_, that is, upon this living stone whom _Peter_ at that time confessed to be the Son of the living God, that is, the living stone. Now _Peter_ and the Apostles together with the Prophets may be called the foundation of the Church by a Metonymy of the adjunct for the subject; because they laid and preached Christ as the true foundation, _Ephesians 2.20,21._ but the Popes can in no other respect challenge this unto themselves, but as they are stones of offence and ruine.

2. To instruct us, wholly to depend upon Christ, and to put all our confidence in him.

3. To exhort us, with all joy and rejoycing to helpe forward the building of the Church upon Christ, shouting and crying out, as it is in the Prophet _Zachary_, _Grace, grace unto him_.

Doctrine 14. _Christ is refused by men, when they will not come unto him as unto a living stone._

This is gathered from the fourth Verse. So _Psalme 118.22._ and _Luke 2.34._

_Reason_ 1. Because he hath not that outward Majestie and pompe wherewith naturall men are taken, _Isaiah 53.3._ _1 Corinthians 1.22,23._

2. Because men by nature are blinde, so that they cannot perceive their owne misery _extra Christum_, out of Christ, nor that salvation which is offered in Christ, _1 Corinthians 2.14._

3. Because they too much love themselves, and put trust in themselves, so that they cannot endure that doctrine of Christ, whereby they are called to deny and forsake themselves, and to put their confidence in Christ alone.

_Use_ 1. This may serve to informe us, that we should attribute nothing to the world in those things which belong unto Christ.

2. To admonish us, not to trouble our mindes, for that the world is averse from Christ and true faith.

3. To exhort us, patiently to beare it, if we be refused and scorned by men; for the servant is not greater then his Master.

4. To instruct us to beware that we do not communicate in the least respect with the world in refusing of Christ.

Doctrine 15. _Christ was chosen and ordained by God, that he should be exceeding precious unto us._

This is gathered from the fourth verse. Now we must understand this so, as that we comprehend both the predestination of Christ, and the sending of him into the world, and his unction, together with all those testimonies, which were given by God unto this mysterie.

_Reason_ 1. Because the love and mercy of God is so great towards us: for so God loved the world, that he gave his Sonne, &c. _Iohn 3.16._

2. Because in the obedience of Christ God is well pleased, _Matthew 3.17._

3. Because Christ hath perfected and finished all those things, which belong to our salvation and the glory of God.

_Vse_ 1. This may serve _to enforme us_, that we ought to be assured of this, that howsoever the world opposeth it selfe against Christ, yet Christ shall prevaile and raigne for ever, because he is chosen of God.

2. To comfort all the faithfull, that beleeve and put their confidence in Christ, because they beleeve in him that was chosen of God, to save them.

3. To exhort us, in all our practise throughout the whole course of our lives, to make it appeare, that Christ is more precious to us, then all the things in the world, _Philippians 3.8._ _Proverbs 8.10,11._

Doct. 16. _The faithfull are living members of the same building, whereof Christ is the foundation._

This is gathered from the beginning of the 5. verse.

_Reason_ 1. Because Christ together with all the faithfull makes one mysticall body, _1 Corinthians 12.12._

2. Because being compacted in this body, they partake of the very life of Christ, _Ephesians 4.16._

3. Because they shew forth this life or power in bringing forth fruits answerable thereunto, _Iohn 15.5,16._

_Vse_ 1. This may serve _to comfort us_, when we rightly esteeme of the dignity of this condition, it will strengthen our mindes against all the troubles that can befall us therein.

2. To exhort us, so to carry our selves as it becommeth those, that are called to partake of the life of Christ.

Doctrine 17. _By that union which all the faithfull have with Christ, they are made spirituall temples, Priests, and sacrifices acceptable to God._

This is gathered from the 5 verse.

_Reason_ 1. Because God is in an especiall manner present with them, and dwels in them by his Spirit and grace, as in his Temple, _2 Corinthians 6.16._

2. Because By the same spirit he makes them fit and ready to performe those duties, that are more acceptable unto him, then were ever any externall sacrifices, _Psalme 51.18,19._ _Hebrews 13.16._

3. Because in performing these duties before God they do offer and dedicate themselves wholly unto God.

_Vse_ 1. This may serve to admonish us, to have a care accordingly not to defile the Temple of God, _1 Corinthians 3.16,17._ that our Priesthood doth not dishonour God, and that our Sacrifices be not lame, and maimed, and such as are not acceptable unto God.

2. To exhort us, to addict our selves wholly to Gods glory and his worship; for God will be sanctified in those that draw neere him, _Leviticus 10.3._

3. To refute the Papists, that rob Christians of this honour, and obtrude carnall Temples, priesthoods, and sacrifices upon God and men in stead of spirituall.

Doctrine 18. _Those duties which we performe in Christ are acceptable unto God by Christ._

This is gathered from the 5 verse, at the end. But they are acceptable not as merits, but as sacrifices of praise and thanksgiving, as it is intimated in the Text.

_Reason_ 1. Because by Christ our persons are reconciled unto God, and received into the number of those whom God approves and by whom he delights to be worshipped.

2. Because Christ covers our infirmities.

3. Because by his intercession our duties are commended unto God.

_Use_ 1. This may serve to comfort us, even when we looke upon our owne infirmities, and the unworthinesse of all our performances.

2. To exhort us, to go cheerefully about the duties of piety, because our worke shall not be in vaine in the Lord, _1 Corinthians 15.58._

Doctrine 19. _The same Christ was after the same manner a Saviour in the Old Testament, as he is in the New._

This is gathered from the sixth Verse.

_Reason_ 1. Because he was a Lambe slaine from the foundation of the world; according to the decree, promise, and acceptance of God, and according to the faith and hope of the godly, _Apocalypse 13.8._

2. Because the Catholick Church is but one, consisting of all the faithfull from the beginning of the world, _Hebrews 12.23._

_Use_ 1. This may serve to refute those, that make the people of Israel either to have beene altogether carnall, or to have beene saved by the observation of the Law.

2. To exhort us to flye unto Christ, and to put our confidence in him, in whom all the faithfull from the creation of the world did put their trust, and by whom they were saved.

Doctrine 20. _Christ is as it were the corner stone in the building of the Church._

That is, he doth conjoyne, uphold and direct all the parts of the building, or members of the Church.

_Reason_ 1. Because he is the beginning or foundation of the Church.

2. Because he unites those people that were before farre divided, the Jewes and Gentiles.

3. Because he is the rule or line of direction in all the building that tends to salvation.

_Vse_ 1. This may serve to refute the blasphemy of the Papists, whereby they make the Pope the head of the Church, and to that purpose wrest this very title and words thereunto.

2. To instruct us, wholly to depend upon Christ for the direction of our soules to everlasting life.

Doctrine 21. _There is nothing at all that can be compared with Christ our Saviour for dignity, use, and excellency._

This is gathered from these titles, _elect and precious_.

_Reason_ 1. For the dignity of his person.

2. For the effectualnesse of his operation, in satisfaction, merit, and application of those things which belong unto our salvation.

3. For the excellency of those benefits which redound unto the Church by him.

_Vse._ This may serve to admonish us, to have no common conceit of Christ, or to rest in a vulgar esteeme of him, but earnestly to endeavour to conceive of him so, as his dignity and excellency doth deserve.

Doctrine 22. _No man that truly beleeveth in Christ, shall ever be confounded, his expectation shall not be frustrated, his desire and confidence shall not be in vaine._

_Reason_ 1. Because Christ was appointed by God by a certaine and immutable decree to be the Saviour of all those that beleeve in him.

2. Because all power is given unto him both in heaven and earth.

_Vse._ This may serve to comfort us against those feares and doubts that might weaken our faith.

Doctrine 23. _The faithfull are not only delivered from misery, but are also highly honoured by Christ._

This is gathered from the seventh verse at the beginning.

_Reason._ Because they are made partakers of Christs honour, for in him they are made sonnes of God, heires of the everlasting kingdome, spirituall Priests and Kings.

_Vse_ 1. This may serve to reprove our blindnesse and dulnesse, that cannot discerne and esteeme of this honour as wee ought, but are set upon the honours of this world more then is fitting.

2. To exhort us, piously and seriously to glory in Christ and the honour which we have in him, though for his sake the wicked world reproach us.

Doctrine 24. _As Christ is unto the ♦unbeleevers honour and salvation, so he is unto the unbeleevers confusion and perdition._

♦ This should probably say “beleevers”, but I hestiate to correct the author not knowing for sure his intent.

This is gathered out of the seventh Verse, _Psalms 118.22._ _Isaiah 8.14._ _Matthew 21.42._

But this similitude doth not hold in all things. For first, the proper end of Christ our Saviour was to save man, not to destroy him. Secondly, Christ is the cause of faith in the beleevers, but he is not the cause of unbeliefe in the unbeleevers, though something of Christ may be the occasion of their unbeliefe; like as his humiliation was both unto the Iewes and many of the Gentiles. Thirdly, Christ merited salvation for the believers, and not they themselves; but the unbelievers merit their owne perdition, and not Christ: but yet Christ is truly said to be confusion and perdition to the unbelievers, 1. As they take offence at him, and so runne headlong into their owne destruction. 2. As he doth justly punish their infidelity and impiety, as he is the just Iudge of all the world.

_Reason_ 1. Because those unbelievers to whom Christ is offered, in contemning his goodnesse, doe directly as it were provoke him to use the greatest severity upon them.

2. Because by this meanes alone is the glory of God and of Christ preserved, when his enemies are put under his feet.

_Vse_ 1. This may serve to admonish us to beware of all infidelity.

2. To exhort us, when we compare our beliefe with the misery of unbelievers, to learne to be thankfull unto God and to give him the glory of it in Iesus Christ: for these ends is this amplification made in the text.

Doctrine 25. _Men come unto this confusion and perdition by stumbling at the Doctrine of the Gospell._

This is gathered from the 8 Verse. Now men stumble at the word of the Gospell, when they apprehend the Gospell to be such, that they owe no assent and ♦subjection thereunto: so the Iewes were offended at the infirmity of Christ crucified, _1 Corinthians 1.23._ and the Greekes at the foolishnesse of that word which bringeth salvation, _Ibid._ For the Iewes, like as the Papists, with many others, are offended, for that the Gospell requires them to deny their owne righteousnesse and workes, and to seeke to be justified by Christ, _Romans 9.32._

♦ “subjecton” replaced with “subjection”

_Reason_ 1. Because this offence is the cause of their infidelity.

2. Because it doth not produce a bare unbeliefe only, but unbeliefe with contempt, so that they doe infinitely wrong Christ.

_Vse._ This may serve to admonish us, to beware that we doe not in any thing stumble at the word of God, or conceive any thing in our mindes, whereby we may be in the least respect alienated from it.

Doctrine 26. _The infidelity and confusion of the wicked doth not fall out by chance, but according as God had most certainly fore-ordained it._

This is gathered from these words: _whereunto also they are appointed_.

_Reason_ 1. Because God is both the King and Lord of all living creatures, so that nothing can happen unto them contrary to his will.

2. Because there can be no cause of their infidelity imagined, which God did not foresee, or which he could not have hindred.

3. Because we also which do believe, were aliens from the faith as well as they; neither did we make that difference betwixt our selves and them, but God:

_Vse._ This may serve to direct us, that the infidelity of any others whatsoever, may not deface our faith, we must give God the glory in the dispensation of his grace, and appointing of things according to his counsell, whose wayes are past finding out.

Doctrine 27. _We should often call to mind that dignity, whereunto we are called in Christ, and that, by comparing of it to that misery wherein all unbelievers are plunged._

This is gathered from that repetition, Verse 9. which is used comparatively by the dissimilitude that is betwixt it and the condition of unbelievers, before described, as it is intimated in that word _But_.

_Reason_ 1. Because we are called to spirituall joy, which is chiefely increased by this meanes.

2. Because it belongs to the thanks which we ought to give unto God.

3. Because it makes us cheerefull in the performing of all duties, that we may be worthy of so excellent a calling.

_Vse._ This may serve to exhort us, to make this contemplation familiar unto us.

Doctrine 28. _The end of our calling, is to shew forth the praises of God, that hath called us._

This is gathered from the ninth verse, that is, that we should render unto God the glory which hee hath shewed unto us. 1. In the inward thoughts and affections of our heart. 2. In the outward profession of words. 3. In our actions throughout the whole conversation of our lives. This is to sanctifie God, _Isaiah 8.13._

_Reason_ 1. Because this is that glory which may redound unto God from us, or from our calling.

2. Because our calling it selfe tends thereunto, that we should turne unto God, seeke God, glorifie God.

3. Because this is very profitable for us.

_Use_ 1. This may serve to refute those, that take care of nothing lesse: they shew that they are not yet partakers of effectuall calling.

2. To stirre us up more and more to fulfill this duty.

Doctrine 29. _That state into which we are translated by our calling, is a state of marvellous light._

This is gathered from the 9 Verse at the end, _Iohn 1.8._ Now it is called _light_, both for the illumination of the mind, which it brings; and for the comfort of heart, which we receive thereby: and it is called _marvellous_, because it farre surpasseth all worldly knowledge, and whatsoever the naturall man can conceive.

_Vse._ This may serve to us, to carry our selves answerable to this light, and to walke in it, not according to the common fashion, but marvellously.

Doctrine 30. _It is very profitable for us alwayes to compare our present happy condition, with the misery that is past._

This is gathered from the tenth verse.

_Reason_ 1. Because _contraria juxta se posita magis elucescunt_, contraries being put one by another, make each other to appeare more cleerely.

2. Because it tends to our humiliation.

3. Because it makes us to commiserate others, and to shew meekenesse towards them. _Titus 3.2,3,4._

4. Because it makes us to be the more thankfull unto God. _1 Timothy 1.12,13._

_Vse._ This may serve _to admonish us_, never to forget that misery which did hang over our heads.

* * * * *

Verse 11. _Dearely beloved, I beseech you, as strangers and pilgrims, abstaine from fleshly lusts, which warre against the Soule, Having your conversation honest among the Gentiles._

Verse 12. _That whereas they speake against you, as evill doers, they may by your good workes which they shall behold, glorifie God in the day of visitation._

The Analysis.

Here the Apostle doth in generall exhort to lead such a life as is answerable to that happy condition, which was spoken of before: Now this life consists of two parts: The one is abstinence from evill, _abstaine from fleshly lusts_; the other is, to follow that which is good, _having your conversation honest_. The first of which he doth perswade them unto by an argument taken 1. From the disagreement that is betwixt the Godly, and the fleshly lusts of this world in respect of their state and condition, because in this world, they are strangers and Pilgrims, and therefore they ought not to set their hearts and desires upon this world, but upon another. 2. From the danger that hangs over them, from the desires of this world, because they tend to the destruction of their soules, in these words, _which warre against the Soule_. The second part together with the former, he doth perswade them unto, by an argument taken from those witnesses which they ought to have regard of in their conversation; _among the Gentiles_, by whose testimony hee shewes there will a twofold benefit arise from their honest conversation.

1. That they will cease to speake against them as evill doers.

2. That in beholding their good workes, they will not only give them an honest testimony, but they will also glorifie God for them; which benefit is shewed by the adjunct of time, wherein it should be expected, to wit, _in the day of visitation_: Now this whole exhortation, that it might be the more effectuall, and the more acceptable unto them, is set forth with a double affection, in the manner of proposing it; of love or charity, in that title which is given unto them, _Dearely beloved_; and of humility, in that he doth not so much ♦command these things, as intreat them, _I beseech you_.

♦ “commad” replaced with “command”

The Doctrines arising herehence.

Doctrine 1. _All the faithfull are strangers and pilgrims in this world._

_Reason_ 1. Because their father, and their countrey is not here, but in heaven.

2. Because they doe not desire to stay long here.

3. Because their wealth and their friends are not in this world.

4. Because the world accounts them strangers, and that because their conversation is not according to the fashion of the world.

_Use_ 1. This may serve _to admonish us_, not to place our inheritance or our treasure in the things of this World.

2. _To exhort us_, to lift up our hearts alwayes towards our heavenly countrey; and to gaine all those things, that may helpe us forward and further us in our journey thereunto.

Doctrine 2. _All the faithfull ought to abstaine from the lusts ♦of the flesh._

♦ duplicated word removed “of”

But by this phrase are signified not only the inclinations of the body, but all those that belong to the old man: for there is something to be sanctified even in the very spirit of our minds, _1 Thessalonians 5.23._ and therefore some lust of the flesh is seated in the spirit; but these lusts are in generall said to be of the flesh, because they are most of all manifested in those things which belong to the body and the flesh: for most men care for and looke after nothing else almost but those things that belong to this present life.

_Reason_ 1. Because the flesh together with the lusts thereof was crucified with Christ.

2. Because all the faithfull in their baptisme and by their profession have denyed the flesh.

3. Because our lusts are deceitfull. _Ephesians 4.22._

Because they lead unto death. _Galatians 6.8._ _Romans 8.6,13._

_Vse._ This may serve _to admonish us_, above all things to apply our selves unto this study.

Doctrine 3. _The lusts of the flesh warre against the soule._

_Reason_ 1. Because they spoile the perfection of the soule, which consists in the image of God.

2. Because they doe either quench or grieve the holy Spirit, upon whom the comfort of the soule doth depend. _Ephesians 4.30._ _1 Thessalonians 5.19._

3. Because they cause the Death of the soule, and lead thereunto.

_Vse_ 1. This may serve _to direct us_, alwayes to thinke upon our spirituall warfare, and accordingly in all things to carry our selves, as it becommeth the good Souldiers of Christ.

2. _To admonish us_, to take speciall heed of those enemies which we have within our selves; those enemies that are without can doe us no hurt, if those that are within have not power over us, and so doe as it were give us up into their hands.

Doctrine 4. _To abstaine from fleshly lusts, is the way to make our conversation honest._

_Reason_ 1. Because all filthynesse proceeds from the lusts of the flesh.

2. Because the true honour and honesty of a man consists in that spirituall victory which he hath over himselfe.

3. Because by overcomming the lusts of the flesh, the way is made easie to all vertues and good duties.

_Use_ 1. This may serve _to refute and reprove_ those men, that seeke for honour and dignity by pampering the flesh, & obeying the lusts thereof.

2. _To exhort us_, cheerfully to oppose our selves against the lusts of the flesh, for this very cause, because it is a most honest thing.

Doctrine 5. _The faithfull should have a care to live honestly, not only amongst the faithfull, but also amongst the unbelieving Gentiles._

This is gathered from these words, _among the Gentiles_; Which notwithstanding we must so understand, that we doe not follow all those things that seeme honest unto them, nor omit those things that doe displease them; but only that we shew forth a true evidence of our piety, love and righteousnesse in our conversation.

Then againe, that thereby their consciences may be convinced, that the way, which we goe, is in that respect at least praise-worthy, and to be approved.

_Reason._ This we ought to doe. 1. For Gods sake and his glory.

2. For our owne sakes and our owne comfort.

3. For the unbeleevers sake, to draw them unto true piety.

_Vse._ This may serve _to refute and reprove_ those, that under colour of contemning fame, contemne vertue.

Doctrine 6. _It it the property of unbeleevers, to seeke occasion to speake against the faithfull, as if they were wicked._

This is gathered from the 12. verse, at the beginning. Now there are two kinds of such obloquies. 1. When they speake all manner of evill for Christs sake, for faith and righteousnesse sake, chapter 4. verse 14. _Matthew 5.11._ 2. When they find some occasion in the defects of the faithfull, and observe something in their lives, which they may justly taxe. This also admits of a two fold difference; for sometimes such is the impiety of those that professe the true faith, that it gives scandall to the unbeleevers, _Romans 2.24._ and sometimes they take occasion from the infirmities that are incident to the faithfull, to condemne their profession.

_Reason_ 1. Because there is an inveterate enmity betwixt the children of the light, and the children of darknesse.

2. Because in this respect men flatter themselves, and in some sort seeme better and happier, when they make others, that would seeme better, either to be like themselves, or worse then themselves.

3. Because by this meanes they seeme to bring some prejudice against the very doctrine of piety, which the wicked hate.

_Use._ This may serve _to admonish us_, 1. To take speciall heed, that we have no communion with unbeleevers, in this maliciousnesse, that is, that we doe not willingly seeke or take occasion to speake against the Godly; for this is a certaine marke of impiety.

2. To beware also, that we give no occasion to the wicked, either to speake against our persons or our professions.

Doctrine 7: _Good workes alone doe stop the mouthes of the wicked._

This is gathered from the 12. verse: at the middle.

_Reason_ 1. Because men, especially unbeleevers, cannot judge of us, but by the works which they see.

2. Because the sincerity of our religion properly appeares in our works.

_Vse._ This may serve _to exhort us_, alwayes to endeavour to bring forth good works.

Doctrine 8. _The good works of the faithfull make others also to glorifie God._

This is gathered from the 12. verse at the end. So _Matthew 5.16._

_Reason_ 1. Because by this meanes they are convinced of the truth of our religion, whose author is God.

2. Because thereby they are drawne also to embrace the same religion, and to cleave unto God.

3. Because they are moved and stirred up to give God thanks, for those things that were the meanes of their conversion.

_Vse._ This may serve _to exhort us_, to use this argument to stir up our selves to the practise of good works, because they make not only for our owne salvation, but for the glory of God also.

Doctrine 9. _We must looke for a day of visitation, that men may glorifie God therein._

This is gathered from the 12. verse at the end. But the day of visitation may be understood either _in judgement_, or _in grace and mercy_. Here it is to be understood of the grace of God. So _Luke 1.68._

_Reason._ Because without grace there is no inclination in the heart of man to glorifie God. The tree must be good, that shall bring forth good fruit; Men doe not gather grapes of thornes, or figges of thistles, _Matthew 7.16,17._

_Vse._ This may serve _to admonish us_, to use all patience and meeknesse towards the wicked, alwayes provided, that we doe not faile in our duty to seeke their conversion. _2 Timothy 2.25._

* * * * *

Verse 13. _Submit your selves therefore to every ordinance of man for the Lords sake; whether it be to the King, as supreme;_

Verse 14. _Or unto Governours, as unto them that are sent by him; for the punishment of evill doers, and for the praise of them that do well._

Verse 15. _For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men._

Verse 16. _As free, and not using your liberty for a cloake of maliciousnesse, but as the servants of God._

Verse 17. _Honour all men. Love the brotherhood. Feare God. Honour the King_.

The Analysis.

In these words the Apostle sheweth that particular part of obedience, which did in a speciall manner pertaine to the honesty of the faithfull among the Gentiles, that is, subjection to the Magistrates, which some at that time did begin to cast off, as not agreeing with Christian liberty. Now this subjection he doth. 1. Generally command and direct us unto, to performe it for religion sake towards God, verse 13. 2. By a distribution of the object, to wit, that we ought to performe it, not only to the King and the supreme Magistrate, but also to the governours that are sent by him. Verse 13,14. 3. He doth perswade us thereunto, 1. From the end of this ordinance, to wit, that it is to represse and punish the evill doers, and to preserve and cherish the good verse 14. at the end. 2. From the efficient cause, or command of God, verse 15. 3. From the end and benefit of performing this subjection, to wit, to stop the mouthes of the enemies, who are described by their ignorance and their foolishnesse, verse 15. 4. He removes an objection that might be made against it, about Christian liberty, verse 16. Where he distinguisheth betwixt faigned liberty, which is joyned with maliciousnesse; and true liberty, that makes men to be addicted unto the service of God: Now that this subjection to superiours belongs to the service of God, he shewes verse 17. by a short repetition of those precepts, that belong to this and the like duties.

Here a Question may be made.

_Question._ Why is the Magistracy called an ordinance of man verse 13. seeing all powers are ordained of God, and every power is the ordinance of God, _Romans 13.1,2._

_Answer._ The superiority of power, or government it selfe is simply and absolutely commanded by God, and in that respect is called the ordinance of God; but this or that speciall manner of power or government is not determined by God, but by men; and is therefore called _an ordinance of man_, which as touching the nature of it, may also be called _an ordinance of God_: And this is the difference betwixt an Ecclesiasticall and a civill office. An Ecclesiasticall office is not legitimate, if it be not directly determined by God himselfe, and consequently cannot be changed by men: but this or that civill office may be made & changed by men. And the reason of the difference is this, because God and Christ alone hath dominion and power in spirituall matters; but in civill matters men are also Gods, though not absolute.

The Doctrines arising from this.

Doctrine 1. _The duties of righteousnesse towards men, doe much commend our religion towards God._

This is gathered from the connexion of these words with the foregoing words, in that particle _therefore_. So _Iames 1.27._

_Reason_ 1. Because they are the effects of religion; Now the vertue of the cause doth alwayes appeare in the effect.

2. Because they are more obvious to the sight of man, then religion it selfe, which is the cause thereof.

3. Because they draw mens minds to approve of that religion whence they proceed.

_Vse._ This may serve _to exhort us_, for religion sake to apply our selves to these duties.

Doctrine 2. _We must performe civill subjection to our civill Magistrates for the Lords sake._

This is gathered from the 13. verse.

_Reason_ 1. Because by these meanes the Lord preserveth the societies of men.

2. Because these Governments are the meanes to advance Gods glory, at least so farre forth as they tend to performe some part of the will of God.

3. Because in their owne nature and of themselves they make for the good and against the bad. Verse 14.

_Use_ 1. This may serve _to refute_ the Anabaptists and others, who for conscience sake will not be subject to the Magistrate.

2. _To admonish us_, never so to subject our selves unto men, as that for their sakes we should neglect our duty towards God, because we ought to be subject unto them for the Lords sake, and therefore a farre greater subjection is due unto the Lord, then unto them.

Doctrine 3. _By these duties the good will of God is observed, and the foolishnesse of wicked men is put to silence._

This is gathered from verse 15.

_Reason_ 1. Because we serve God, when for conscience sake towards God, we are subject unto men; therefore we fulfill the will of God.

2. Because we doe that before men, which they doe usually praise most, and so we remove all occasion of offence.

_Use._ This may serve _to exhort us_, so much the more carefully to apply our selves to such duties.

Doctrine 4. _Christian liberty is not contrary to that subjection, which we owe either unto God or man._

This is gathered from verse 16.

_Reason_ 1. Because by it we are freed from sinne, but not from that duty, which is contrary unto sinne.

2. Because Christian liberty consists properly in spirituall things, and not in corporall; for although we are subject unto God alone in spirituall things, yet in corporall things we owe subjection unto men also.

3. Because for that end did we receive this liberty, that we might more freely and readily performe those things, which we owe unto God and men.

_Vse._ This may serve _to condemne_ those, that use Christian liberty for a cloake of maliciousnesse, as it is in the text.

Doctrine 5. _We are to take exact notice of the difference of our duty towards men, towards our brethren, towards God, and towards the Magistrates._

This is gathered from verse 17.

_Reason._ Because great is the difference of the grounds or reasons, whereupon these duties depend, as it is intimated in the text; but we must make conscience of our duty in all.

_Vse._ This may serve _to reprove those_, that doe any way sever or disjoyne these duties, to wit, such as seeme to feare God, but doe not love or honour men; or such as seeme to honour men, but doe not feare God at all.

* * * * *

Verse 18. _Servants, be subject to your masters with all feare, not only to the good and gentle, but also to the froward._

Verse 19. _For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully._

Verse 20. _For what glory is it, if when ye be buffetted for your faults ye shall take it patiently? but if when ye doe well, and suffer for it, ye take it patiently, this is acceptable with God._

Verse 21. _For even hereunto were you called: because Christ also suffered for us, leaving us an example, that ye should follow his steps._

Verse 22. _Who did not sinne, neither was guile found in his mouth?_

Verse 23. _Who when he was reviled, reviled not againe; when hee suffered, he threatned not, but committed |himselfe| to him, that judgeth righteously._

Verse 24. _Who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinnes, should live unto righteousnesse, by whose stripes ye were healed._

Verse 25. _For ye were as sheep going astray, but are now returned unto the shepheard and Bishop of your soules._

_The Analysis._

Here the Apostle makes a speciall exhortation about the duty of servants to their masters; and this duty he doth 1. As it were define by a speciall kind of subjection wherein it consists. _Be subject with all feare._ 2. He doth illustrate it by a distribution of the object, or the masters, to whom this subjection is due; _not only to the good and gentle, but also to the froward_. 3. He proves that this subjection is to be made to both sorts, by an argument taken from the adjuncts thereof, grace and glory, that is, Gods praising and approving of it, which accompanies the subjection that is made unto wicked masters verse 19. _For this is thank-worthy._ The reason of which consequence is set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it is _a patient suffering of wrong for conscience towards God_ verse 19. 2. By a comparison that is made betwixt those that suffer justly, and those that suffer unjustly, which he shewes to be unlike, in that the former can looke for no glory from their sufferings, but the latter may expect great glory, _verse 20._ In the second place, he proves the same duty from that relation which ariseth from our generall calling, because we are thereunto called, that we should patiently suffer the injuries of the world: and this he confirmes by the example of Christ; to whose imitation we are called: for he shewes two ends of the suffering of Christ; one was to dye for us, that is, to expiate our sinnes, which is the primary end. The other was, to leave us an example to imitate. _verse 21._ which is the secondary end. Now a speciall part of this secondary end was, that when he was without sinne _verse 22._ Yet he patiently suffered all kinds of reproaches and afflictions, _verse 23._ And the primary end of Christs sufferings, which was to redeeme us from sin, is upon this occasion also declared _verses 24,25._ Because therehence also may be drawne a powerfull argument, to perswade us to imitate Christ in doing righteously, and suffering unjustly: And this is declared, 1. From the nature of Christs death, that it was a sacrifice for our sins to take away the guilt of them; 2. From the end of this propitiation, which is the death of sinne, and the life of righteousnesse. And hereof there is an illustration made by comparing that condition, which went before our conversion, with that condition which followes it, _verse_ the last.

The Doctrines drawne here-hence.

Doctrine 1. _They that are in the lowest condition, should by their good workes glorifie God in that condition._

This is gathered from the connexion of the 18 Verse with the 11 and 12.

_Reason_ 1. Because servants also are called to liberty and glory in Christ, neither is there any difference, as touching life spirituall, betwixt the freeman and the servant, _1 Corinthians 7. 22._

2. Because there is the same reward for servants and freemen.

3. Because the servile condition hath a proper occasion and meanes to glorifie God, which other conditions have not, like as other conditions have their occasions & meanes, which the servile hath not.

_Vse_ 1. This may serve to comfort us, in regard that no man is excluded from having a part in this honour, that hath a part in advancing the glory of God.

2. To exhort all, both servants and all other sorts of men, to endeavour to promote Gods glory: for if servants ought to do this; much more ought free masters, and those that are in any place of dignity.

Doctrine 2. _Servants, to the end that they may glorifie God in their servile condition, must be subject to their Masters with all feare._

_Reason_ 1. Because subjection to another mans will is properly that wherein service consists; and therefore all they that are bound as servants, are bound to subjection.

2. Because the subjection of a servant is such, that it doth necessarily command a feare to displease, not only in that respect, because in every duty, both towards God and man, we should feare to offend by doing amisse, but also in respect of that singular power, which masters have to punish their servants. This is that feare, which we usually call servile, which is not to be disliked in servants, though in the children of God there be another feare required over and above, which ariseth from love.

_Vse._ This may serve to admonish, first, Servants and subjects, not to separate feare from subjection. Secondly, all men to subject themselves to God with all feare, as it becommeth servants.

Doctrine 3. _We ought to performe our duty, even unto wicked men and froward._

This is gathered from the 18 Verse.

_Reason_ 1. Because the ground of our duty doth not consist in the goodnesse or naughtinesse of men, but in that obligation which the law of God imposeth upon us, which may consist with the naughtinesse of men.

2. Because in performing this duty, wee serve God and Christ, and shall receive a reward from him, _Ephesians 6.5,6,7,8._

_Vse._ This may serve to reprove those, that direct their duties according to the persons of the men with whom they have to doe.

Doctrine 4. _We ought to doe our duty for conscience toward God, though we are wrongfully afflicted by men._

This is gathered from Verse 19.

_Reason_ 1. Because conscience alwayes lookes to the judgement of God and not to the qualities and judgements of men.

2. Because the conscience is by this meanes constant, immutable, and alwayes like it selfe, howsoever mens judgements may alter.

_Vse._ This may serve to direct us in all our actions to have a speciall respect to the conscience.

Doctrine 5. _It is thank-worthy, and we shall receive glory from God, if we suffer wrongfully, and not justly._

This is gathered from the 19 and 20 verses.

_Reason_ 1. Because this is proper and peculiar to Christians, as is the love of our enemies, _Matthew 5.44,45._

2. Because by this meanes we give great glory unto God, when we suffer the bitterest things out of conscience toward him.

_Use._ This may serve to exhort us, cheerefully to set our selves to the performing of these duties.

Doctrine 6. _The calling of Christians doth in a speciall manner lead to the patient suffering of afflictions._

This is gathered from the 21 verse, at the beginning.

_Reason_ 1. Because they are called unto glory by the enduring of all kindes of afflictions, as by the way that leadeth thereunto, chapter 5. verse 10.

2. Because they are called to overcome their enemies and evill doers by well-doing, and if it be possible to winne them thereby, _Matthew 5.44._ _Romans 12.21._

3. Because they are called to imitate Christ, as it is in the text.

_Vse_ 1. This may serve to admonish us, not to imitate or follow the men of the world in these things, because we have another manner of calling.

2. To exhort us to have a great care that we make conscience of this duty, because it doth most neerely belong to our calling.

Doctrine 7. _Christs actions are a most perfect example for our duty and calling._

This is gathered from Verse 21.

_Reason_ 1. Because Christ is unto us an example given by God, as it were the _praxis_ of Divinity and rule of living well.

2. Because he hath no imperfection at all, such as may be found in all mens examples.

3. Because the Spirit of Christ makes us to be conformable unto his image.

_Vse._ This may serve to direct us, that beholding Christ as it were in a glasse, we may be as it were changed into the same image from glory to glory, _2 Corinthians 3.18._

Doctrine 8. _The Chiefest manner of imitating Christ in enduring afflictions, consists in this, that we commit our cause unto God._

This is gathered from verse 23, at the end.

_Reason._ Because this is the rule of patience in such cases, not to revenge our selves, but to commit the whole businesse unto the Lord, and to rest well contented and pleased in his will.

_Vse._ This may serve to admonish us, never to please our own carnall will, but to subject our selves wholly to the good will of God.

Doctrine 9. _Christ by his death did not only leave us an example of our lives, but also expiated our sinnes, and procured for us such power, whereby we may imitate him in living well._

This is gathered from verse 24.

_Reason_ 1. Because after the same manner are we restored in Christ, as we were lost in _Adam_, which was not by imitation and example only, _Romans 5._

2. Because Christ ought to be a sacrifice to pacifie God towards us, which is not done by example.

3. Because an example would have nothing at all profited those that were dead in sinne and hated of God.

_Vse_ 1. This may serve to refute the Socinians and others, which feine that the redemption of Christ consists in doctrine and example only.

2. To direct us, alwayes to joyne these two together, redemption, and the example of Christ.

Doctrine 10. _Without Christ we are nothing else but sheepe going astray and lost._

This is gathered from the last verse.

_Reason._ Because upon him alone depends our salvation and the direction of our lives.

_Vse._ This may serve to admonish us, not to leave Christ so much as in the least thing, but to cleave faster and faster unto him.

Illustration: (‡ decoration)

Chapter III.

Verse 1. _Likewise yee wives be in subjection to your owne husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives._

Verse 2. _While they behold your chaste conversation coupled with feare:_

Verse 3. _Whose adorning, let it not be that outward adorning of plaiting the haire, and of wearing of gold, or of putting on of apparell._

Verse 4. _But |let it be| the hidden man of the heart, in that which is not corruptible, |even the ornament| of a meeke and quiet spirit, which is in the sight of God of great price._

Verse 5. _For after this manner in the old time, the holy women also who trusted in God, adorned themselves, being in subjection unto their owne husbands._

Verse 6. _Even as Sara obeyed Abraham, calling him Lord, whose daughters yee are as long as yee do well, and are not afraid with any amazement._

Verse 7. _Likewise ye husbands dwell with them according to the knowledge of |God|, giving honour unto the wife, as unto the weaker vessell, and as being heires together of the grace of life, that your prayers be not hindred._

The Analysis.

HERE the Apostle instrusts Wives and Husbands in those particular duties which belong unto their conjugall society. And he sets downe the duty of wives in the first place, because that comes nearest unto those duties which hee had lately spoken of, namely, the duty of subjects towards their Magistrates, and of servants towards their Masters. For that which is here in generall prescribed unto wives, is their subjection to their husbands, Verse 1. _Be in subjection to your owne husbands._ Which subjection he doth afterwards explaine by certaine adjuncts or properties, which do in a peculiar manner belong to the subjection of wives, and not to the subjection of servants and subjects. The first of these properties is, conjugall feare, verse 2. The second is chastity of conversation, in the same verse. The third is, meekenesse and mildnesse, verse 4. And he doth perswade them unto this subjection together with the properties thereof. 1. By an argument taken from the effects and fruit, which by the grace of God might follow thereupon; for it is a meanes tending to the conversion of their husbands, if they obey not the Gospell, verse 1. 2. He commends and illustrates it by a comparison which he makes betwixt that pious subjection, & that adorning which women use to make great account of, verse 3,4. where he shewes that outward adorning to be nothing worth in Gods sight. 3. Hee doth perswade them unto it by the example of those holy women, which God did approve of in old time, verse 5. And in particular by the example of _Sara_, and her obedience unto _Abraham_, verse 6. Of whose example he gives a speciall reason; because as _Abraham_ was the father of all the faithfull, so _Sara_ in some sort might be called the mother of all holy women. The duty of husbands he sets down 1. in generall, in their husband-like governement, which he cals a dwelling with their wives according to knowledge, which knowledge and understanding is the ground of direction, and therefore is more required in a man, then in a woman. 2. In the speciall manner of this governement, to wit, that it should be joyned with the honour of the wife, in bearing with her infirmities, which he doth perswade them unto by an argument taken, 1. from that society and equality which is betwixt the husband and the wife, in respect of the grace of life, as it is here called. 2. From the great discommodity, which will follow upon the neglect of this duty, for by their domesticall differences and dissentions their domesticall prayers also are hindred, Verse 7.

The Doctrines arising here-hence.

Doctrine 1. _There is the like duty of subjects, servants, wives, and husbands._

This is gathered from that particle, _Likewise ye wives_, verse 1. and _Likewise ye husbands_, verse 7. Not, that there is the same kinde of duty in all these in all respects, but that there is the same kinde of obligation, whereby every one is bound to doe his owne duty.

_Reason_ 1. Because it is the same Law-giver and the same law that commands every man his duty.

2. Because the disparity of the condition makes no disparity in the obligation, which is the formality of the duty; but only in those things, to which the obligation binds us, which is the materiality of the duty.

_Vse._ This may serve to admonish us, not to cast off from our selves those things which we either reade or heare to be commanded men of another condition, but alwayes to consider, that _quamvis non ad similia, tamen similiter_, though we are not tyed to the like duties, yet we are in the like manner tyed to our own duties: when servants are commanded any thing, then masters should think, that they likewise are commanded something; when wives are commanded any thing, then husbands should think that they likewise; and when husbands are commanded any thing, then wives should think, that they likewise.

Doctrine 2. _It is the duty of wives to be subject to their husbands._

This is gathered from verse 1. See _Colossians 3.18._ _Ephesians 5.22,23,24._

_Reason_ 1. Because the husband is the head of the wife, _Ephesians 5.23_: _1 Corinthians 11.3._

2. Because there can be no order kept in a family, except all the rest be subject to the father of the family.

_Vse._ This may serve to reprove those wives that are undutifull and will not be subject; and those husbands also, who by their owne fault lose this authority and dignity, and are themselves the causes that their owne power is lessened and diminished.

Doctrine 3. _The conversation of wives should be such, that it should winne their husbands to approve of the true religion._

This is gathered from verse 1.

_Reason_ 1. Because all should, as much as they can, co-operate with God for the conversion of men.

2. Because this generall Christian duty is in a speciall manner determined and intended in respect of those, with whom we have a neerer communion.

3. Because love, which doth in a singular manner belong to man and wife, requires that they should desire and seek for one anothers greatest good.

_Vse._ This may serve to reprove those, which in wedlock so live, that they have no care at all, either to advance Gods glory, or to further their own salvation, in that state: and they are to be condemned much more, which so carry themselves in that state, that they doe more and more alienate their husbands from true religion and piety either touching the doctrine, or touching the practise of it. And if this belongs to wives toward their husbands, much more will it belong to husbands toward their wives.

Doctrine 4. _Conjugall chastity should be joyned with feare._

This is gathered from verse 2.

_Reason._ Because not only is impurity to be shunned, but also all suspicion of impurity, or of a minde inclining thereunto.

_Vse_ 1. This may serve to admonish man and wife, to shun all those courses, that may any way be any blemish to their chastity, though it be but in shew or appearance.

2. To admonish all Christians, to preserve their spirituall chastity with Christ and God, with all feare.

Doctrine 5. _It is not the outward adorning, but the inward, that we should make account of._

This is gathered from verse 3,4.

_Reason_ 1. Because the outward adorning belongs to the vanity of this world, but the inward is spirituall life it selfe. For Christ and grace is called the inward adorning of the heart or minde, because it makes a man amiable and commends him in the sight of those which esteeme and prize it.

2. Because only men look after the outward adorning, ♦and those none of the graver sort neither; but God himselfe lookes after the inward, as it is in verse 4.

♦ duplicated word removed “and”

3. Because the outward adorning is not durable, but the inward is incorruptible, as it is in verse 4. _which is not corruptible_, and _2 Corinthians 4.18._

_Vse._ This may serve to admonish us, every day more and more to renounce this outward and worldly adorning, and to looke to the inward and true adorning of the mind and soule.

Doctrine 6. _Meekenesse and mildenesse of spirit in women, as in all others also, is an adorning that is precious in the sight of God._

This is gathered from verse 4.

_Reason_ 1. Because many filthy unbeseeming things, which arise from anger and perturbation of the minde, are removed by such a disposition.

2. Because such a disposition is very apt to please, and all men desire that others should be well pleased with their behaviour.

_Use_ 1. This may serve to refute those, which affect a kind of glory and honour by their fiercenesse and impatiency.

2. To exhort us, not only for civility sake, but also for conscience toward God to endeavour to get such a disposition.

Doctrine 7. _Every man should seeke for examples of such vertues out of Scripture, and apply them unto himselfe according to his owne proper condition._

For women have holy women proposed unto them for examples, verse 5. So have men holy men.

Doctrine 8. _In weighing of examples we should have the chiefest regard to those that are most commended in Scripture._

This is gathered from those words, _Abraham, Sara, and the like_, verse 6.

Doctrine 9. _Then and not before are we the children of such holy ones, by a true imitation of them, when we do so persist in well doing, that no terrour or any other temptation is able to remove us from this our purpose and resolution._

This is gathered from the 6. verse at the end. For this is proposed in _Sara_ to be chiefly imitated by women, that out of her duty,