into them from these fountaines and the word and Sacraments are as the channels Vse This may serve to informe us of the manner how we should seeke for grace viz. that we should alwayes go unto God in Christ because extra Christum out of Christ he is unto sinners not a God of grace and peace but of vengeance and a consuming fiâ—e Doct. 8. True faith is the instrumentall cause of grace and peace and of the multiplying of both whereby it is derived unto us Reason Because by knowledge in this place is meant faith For it is not meant a bare knowledge but something more which followes this knowledge therefore it is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an acknowledging 2. Thereby is meant an effectuall knowledge such as there is no other taught us in the Scriptures but faith Now faith is signified by the name of knowledge because by the hearing and knowledge of the word it is usually begotten in us And faith is called the instrument of grace not as it is in God himselfe willing intending and ordaining spirituall good things unto us for so grace is the cause of faith but as the sense fruit and knowledge of this grace is communicated unto us For faith is so the fruit and effect of grace that it hath the first place and is the instrumentall cause of all following grace And this efficacy it hath in respect of the object which it layes hold of Iesus Christ because as we said before he is the beginning of all grace so that as Adam was the beginning of nature and the corruption thereof and that relation which we have unto Adam by naturall generation makes us partakers both of his nature and corruption so Christ was made the beginning of life spirituall and grace and that relation of faith which we have unto Christ in our regeneration makes us partakers both of the life and grace which is in Christ. Vse This may serve to exhort us 1. To have a speciall care of our faith if we would not be destitute of all the grace and peace of God This is it which the Apostle saith elsewhere above all take the shield of faith that is above all things get faith Ephes. 6. 16. This is it which is often pressed By faith we are saved by faith we stand by faith we obtaine the victory c. 2. To labour also for the increase of faith if 〈◊〉 desire the increase of grace and peace For grace is multiplyed by the multiplying of faith and the knowledge of God As in a house which is inlightned by the Sunne the more the windowes stand open the more it is filled with light so also in us the more our faith is increased the more is grace and peace increased in us Let that therefore be our daily prayer which was Christs Disciples Lord increase our faith Verse 3. According as his Divine power hath given unto us all things that pertaine unto life and godlinesse through the knowledge of him that hath called us to glory and vertue The Analysis THe scope of the Apostle in this verse is to confirme the faith of Christians touching the multiplying of grace and peace through the knowledge of God which he had wished unto them in the former verse And the argument is taken from the comparing of things alike as that particle According as intimates unto us The things compared are 1. The giving of peace and grace and 2. The consequent multiplying of them And of these he shewes that there is the same reason both in respect of the principall cause and the lesse principall or instrumentall cause so that the whole argument runs after this manner If God and our Lord Iesus Christ will give unto us grace and peace through the knowledge of him then will he also multiply unto us the same gifts by the same But the former is true Therefore the latter The Assumption is contained in verse 3. And it is not barely set downe but with an illustration although he addes some things to confirme the reason it selfe and our faith For in stead of grace and peace the Apostle here puts things necessary unto life and godlinesse and in the second place glory and vertue like as by life and glory he meanes the same thing that he did before by peace though in a different respect so also by godlinesse and vertue he means the same thing that he did before by grace The principall cause of this gifting he explains by the power which he hath which he cals divine the instrumentall he explaines by the object thereof namely Christ. For he argues from a singular effect which doth most of all pertaine to the thing it selfe namely to our calling glory and vertue The Doctrines arising herehence Doct. 1. Life and glory are contained in Christian peace For the condition that Christians are made partakers of by peace is called life in respect of that inward and permanent principle of the most perfect operations wherein consists mans felicity which is given unto all the faithfull And it is called glory in respect of the compleat happinesse which flowes from that principle and shall in its due time also appeare with outward splendour Vse 1. This may serve to informe and instruct us not to think meanely or contemptibly of the condition of faithfull Christians but to judge aright according to the nature of the thing viz. that the only life and chiefest glory is proper to them 2. To exhort us to preserve faith grace and Christian peace before all worldly things yea before this present life it selfe and the glory thereof because by our faith we shall obtaine a farre more perfect life and glory according to that of Christ He that loseth his life shall finde and obtaine a farre better life Doct. 2. Christian grace brings with it godlinesse and vertue For the same thing is called grace which is the effect of Gods favour it is called godlinesse as it hath God for its object and it is called vertue as it perfects a man in operation Vse 1. This may serve to instruct us not to boast of the grace of God unlesse we shew it by our godlinesse and vertue 2. To reprove and condemne those that either out of presumption or feâ—ned simulation do either separate grace from godlinesse or grace from vertue or vertue from either Doct. 3. All things necessary unto life and godlinesse are given by God unto the faithfull Now to make a gift perfect 3 things are required 1. That the gift which is given be made the receivers or his to whom it is said to be given for otherwise it is not a gift or a thing actually given but potentially only 2. That â—t be made his absolutely or irrevocably not conditionally that the gift it selfe should depend upon a condition 3. That the giver be moved for no other cause to give but to shew and exercise his bounty and liberality the more
are more fully delivered it was most fitting that grace should be named in such lâ—ke salutations Vse This may serve to exhort and direct us above all things to wish grace and Christian peace unto all those to whom we are well-wishers Doct. 11. The desires of the faithfull are chiefly for those spirituall good things Grace and peace Reason The Reason of the Collection is this because the Apostle in this beginning of the Epistle labours to get the good will of those to whom he writes by shewing the prayer that he had made for them Now he could not effect this if his prayer were not according to their desire for if he should have wished any of those things that they cared not for such a wish would have done no good with them Vse This may serve to exhort us all to examine our selves according to this rule For if wee make no reckoning at all of the meanes and instruments of grace but doe reject or despise those that labour most to procure this grace and peace for us we have cause to feare that we are yet farre from the nature and disposition of true beleevers Doct. 3. They which have gone farthest in faith and grace have yet need of grace This is gathered therehence that the Apostle wisheth grace unto those that have obtained like pretious faith with the Apostles themselves Vse 1. This may serve to refute the Papists of their merits 2. To exhort us to humility and continuall prayer for the grace of God Doct. 4. Without Grace there is no true peace Grace is the cause and foundation of peace peace the effect and fruit of grace it is the inheritance which Christ left unto his disciples alone Iohn 14. 27. Isay 48. last For this peace is not an externall and worldly peace but spirituall and internall Before we are partakers of grace we are called in Scripture Gods enemies so that we doe wage a kind of warre against God himselfe and therefore also against the Angels of God and other of his creatures Now by grace and by it alone is peace made Vse This may serve to refute and reprove the folly of those men which so please themselves in that outward quietnesse which they enjoy when in the meane time they are utterly void and ignorant of the grace of God Doct. 5. We must seeke not only for grace and peace but also for great abundance of it This is gathered from that word Grace and peace be multiplyed For the good things of that grace are such that they cannot be too much in this there is no sinning in excesse Hence it is that the Apostle Paul alwayes exhorts the faithfull and prayes also that the faithfull may abound more and more in all grace And to the Ephesians he proposeth the breadth and length and depth and height of this grace that they may be rooted and grounded in it Chap. 3. verse 18. Vse 1. This may serve to refute and condemne those that so rest in the present grace which they have or seeme to have that they looke for no more Such do those men seeme to be that thinke they know enough beleeve enough love enough c. And therefore they neglect both the publick and the private meanes whereby they might be farther edified The state of a Christian in this life is a state of building not perfection therefore as he would shew himselfe to be a foolish builder that should rest in the middle of his worke and not make up the perfect structure so also in a Christian life 2. To exhort us to stirre up our selves and labour for more abundant grace and peace Argument 1. The first argument may be taken from the nature of grace and peace which is such that he that hath once tasted the sweetnesse thereof cannot but desire a fuller draught of it 1 Pet. 2. 2. 3. Desire the sincere milke c. Argument 2. From the imperfect degree that we have yet attained We are for the most part as new borne babes as the Apostle speakes in the same place Argument 3. From the will of God to whom nothing is more acceptable then that we should seeke for plenty of his grace Isay 55. 2. Prov. 9. Argument 4. From the sinne or guilt which followes the neglect of that duty For as amongst men if one should set before us most precious wares and should commend them and also offer them freely unto us he could not but take it ill if we should refuse them so much more may we think that Gods anger is incensed towards those that neglect and despise the riches of this grace that he hath set before them and commended unto them Doct. 6. God is the only author of grace and peace This is gathered from 1 Peter 5. 10. God is called the author of all grace Hence by a kinde of appropriation he is called the God of grace as in another place he is called the Father of mercies and God of all consolations and grace also in this signification is called the grace of God so also of peace we finde in Scriptures that God is called the God of peace and true peace is every where called the peace of God Vse 1. This may serve to refute all the Papists that manifest the contrary both in their words and practise For they are wont to call the blessed Virgin the Mother of grace so also they runne unto her and to other Saints as if they were the authors of grace and peace 2. To instruct and confirme us in this truth that the bestowing of grace and peace depends upon the meere good will and pleasure of God For when God is called the God of grace it is meant also that he is the Lord of grace who can according to his good pleasure give it to whom he will and deny it to whom he will This is gathered from 1 Thess. 5. 23. and 2 Thess. 3. 16. for he that in the former place is called the God of peace in the latter is called the Lord of peace Therefore when we see that grace peace is granted unto some denied unto others we should rest satisfied in the good will of God according to the example of Christ Matth. 10. For by so doing we give glory to God as is evident 3. To exhort us to pray unto this great God to give us grace and peace Doct. 7. Jesus Christ is the beginning of all grace and peace God is the first and principall author and so also Christ as he is God but as he is God and man our Mediatour so he is the beginning ordained by God as the head from whom all grace is to be derived unto his members as into the vessels of grace so that God is as it were the first and principall fountaine Christ as the secondary fountaine in whom is hid all grace that is to be given unto the faithfull and the faithfull themselves are the vessels that draw and receive this grace which runnes
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 By the Reverend and faithfull Minister of God William Ames D. D. and late of Christs Colledge in Cambridge LONDON Printed by E. G. for Iohn Rothwell at the 〈…〉 in Pauls Churchâ—â—â—◠〈…〉 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 chap. 5. vers 12. But because that grace of God is considered in a twofold 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 chap. 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 vers 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 vers 7. Brethren in their duty towards their brethren vers 8. The afflicted towards their persecutors from the 9 vers to the beginning of the 5 chap. The Elders towards their Churches from the beginning of the 5 chap. to the 5. vers The younger towards their elders at the beginning of the 5. vers and finally all both towards others and towards themselves to the 10 vers 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 vers 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 Gal. 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 Rom. 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 Thess. 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 Ephes. 1. 6. 7. The Doctrines that we may draw from this are these Doct. 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 Thess. 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 Ephes. 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. Doct. 2. There is no other cause or reason to be given of our election unto salvation but onely 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 men 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 Vse 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
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. Heb. 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 Cor. 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 Levit. 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 Doct. 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 Vse 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 Cor. 15. 58. Doct. 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 Apoc. 13. 8. 2. Because the Catholick Church is but one consisting of all the faithfull from the beginning of the world Heb. 12. 23. Vse 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 Doct. 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 Doct. 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 elâ—ct 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 Doct. 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 Doct. 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 Doct. 24. As Christ is unto the unbeleevers honour and salvation so he is unto the unbeleevers confusion and perdition This is gathered out of the seventh Verse Psal. 118. 22. Isay 8. 14. Matth. 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 Doct. 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 subject on thereunto so the Iewes were offended at
those harmes which the wicked seek occasion to bring upon them v. 13. 2. From the happinesse adjoyned because no afflictions that are suffered for righteousnesse and godlinesse sake are able to exclude that verse 14. at the beginning 3. He shewes the right manner of undergoing afflictions so that happinesse may follow thereupon which consists 1. in the laying aside of that feare and perturbation which usually mens mindes are troubled with in their afflictions in these words be not afraid of their terrour 2. In that confidence and relyance of our hearts upon God whereby his name is sanctified and by vertue whereof that immoderate feare may be laid aside And this confidence is set forth by its proper effect which consists in couragious and ready confession of the faith of which confession he sets downe two properties namely meekenesse and feare or reverence and moreover he shewes the helping and preserving cause thereof namely a good conscience and the effect also which it will worke in others verse 16. to wit that it will make their enemies with shame to leave off their speaking evill of them But here-hence ariseth a question Quest. How can this be made good which the Apostle saith that no man shall harme the godly Verse 13. Answer 1. Because the nature of godlinesse and goodnesse tends thereunto to winne the minds of all men and to take off all ill-will 2. Because often times also it hath this effect that taking away all pretence and occasion of unrighteousnesse it doth in some measure mollifie the enemies minds except they be quite and cleane savage and furiously mad 3. Because nemo propriâ—â— laeditur nisi à scipso no body is properly hurt but by himselfe and his own fault he therefore that escheweth evill and doeth good cannot properly be said to be hurt by others though they do earnestly desire and endeavour to do it The Doctrines arising herehence Doct. 1. Christians should be emulators and fellowers of that which is good This is gathered from verse 13. Reason 1. Because they are called to the imitation of Gods goodnesse Be ye holy as I am holy be ye perfect as your Father is perfect 2. Because there are begotten again unto the image of God and should daily more and more be fashioned thereunto 3. Because there is nothing besides that is worthy of our serious imitation Vse This may serve to exhort us to lift up our mindes and betake our selves to this holy and divine emulation Doct. 2. They that are followers of that which is good are freed from harme This is gathered from verse 13. Reason 1. Because if God be for us who can be against us 2. Because wicked mens minds also are oftentimes overcome by the goodnesse of the good as Esau was moved by the obsequiousnesse of Iacob 3. Because the greatest good cannot be taken away from those that labour for true godlinesse Vse This may serve to comfort us against all dangers which may befall us by following that which is good Doct. 3. To suffer afflictions for righteousnesse sake doth not hinder but further our happinesse This is gathered from Verse 14. So Matth. 5. 10. Reason 1. Because such afflictions make us conformable unto Christ in the fellowship of his sufferings Phil. 3. 10. 2. Because it is a singular part of that obedience and holinesse which tends unto happinesse 3. Because God hath promised bountifully to reward it Vse This may serve to comfort us against all the evils which may befall us for righteousnesse sake and a good conscience Doct. 4. We must lay aside the feare of all dangers wherewith our mind may be troubled This is gathered from the same verse at the end Reason 1. Because such feare is contrary unto faith and a sure confidence 2. Because it hath no other use but to hinder us in doing of our duty 3. Because it is contrary to the honour of God and the worthinesse of a good cause Vse This may serve to admonish us not to give place to such pusillanimity and faint-heartednesse Doct. 5. We should strengthen our hearts against all feare by putting our trust in God Reason 1. Because there is nothing else whereby we can overcome all feares and terrours 2. Because God hath taken this upon himselfe and commanded us to commit our cause unto him 3. Because by this trust and confidence God is made the strength of our soules Vse This may serve to exhort us truly to put our trust in God Doct. 6. By this trust and confidence we sanctifie God in our hearts This is gathered from verse 15. Reason 1. Because thereby we acknowledge him to be a holy God that is a God of perfect power mercy truth and fidelity 2. Because by the effectuall acknowledgement of this holinesse we give unto him that glory which is due unto his name from our hearts 3. Because thereby we advance his glory amongst others as well in our actions as in our professions Vse This may serve to exhort us wholly to rely upon him Doct. 7. We should sanctifie God not only in our hearts but with our mouths also and in our profession This is gathered from these words Be ready alwayes to give an answer So Rom. 10. 10. Reason 1. Because we should glorifie God not only in our spirit but in our body also 1 Cor. 6. 20. 2. Because we should advance Gods glory not only in our selves but amongst others also 3. Because out of the abundance of the heart the mouth speaketh we cannot therefore sanctifie God with all our heart unlesse we are ready to do the same likewise with our mouth Vse 1. This may serve to reprove those which boast of the sincerity of their heart and in the meane time take no care for the holinesse of their heart and words 2. To exhort us to prepare our selves for this duty Ephâ—s 4. 29. Doct. 8. All Christians should be ready not only to professe the truth but also to give a good reason of their profâ—ssion This is gathered from these words to give an answer to every man that asketh you a reason of the hope that is in you And this is not to be understood of all truth but of the truth of religion nor of all these things neither which do any way pertain unto religion but of the very substance of faith hope and religion as it is in the text a reason of the hope that is in you nor is it either a naturall reason that is required or such a kinde of reason that may stop the mouths of every gainsayer for this all are not able to do nor doth it belong unto all but some sure ground out of Gods word whereupon our faith and hope should be built and strengthened against all kinde of temptations Now here ariseth a question Quest. Whether such a reason is to be given to every one that asketh or no Answ. No not absolutely to every one because we are not to give it to Dogs and Swine that
comfort of this glory Reason 1. Because we suffer but a while for although the time of affliction may seeme long yet it is but short if it be compared either with eternall death which the wicked shall suffer and we have deserved or with eternall glory whereunto we are called 2. Because these afflictions are the way whereby according to Gods wil we come unto glory 3. Because glory it selfe appeares the more glorious for the afflictions going before Vse This may serve to comfort us against all the sufferings of this life Doct. 12. For this grace of God we should give all glory unto God This is gathered from verse 11. Reason 1. Because therein consists our thankfulnesse 2. Because therein also consists the perfection of the work of grace Vse This may serve to admonish us not to give place to luke-warmenesse but to make such high reckoning of the saving grace of God that upon every mentioning thereof our mindes should be stirred up sincerely to glorifie the name of God and alwayes endeavour so to do The end of the first Epistle A BRIEFE ANALYSIS of the Second Epistle Generall of Saint PETER CHAP. I. Verse 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and of our Saviour Iesus Christ. Verse 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. The Analysis SUch kinde of writings as well Ethnick or profane as sacred are usually divided into three parts whereof the first is the Superscription Salutation and Preface 2. The Epistle it selfe 3. The Subscription or Conclusion But more accurately me thinks we may say that the preface and conclusion are only adjuncts of the Epistle which depend upon the Epistle it selfe and are also usefull thereunto But in this Epistle only one of these adjuncts is used namely the Preface For there is no subscription made or any such conclusion as is used in the Epistles of Paul and in the first of Peter The Preface is contained in foure verses and it consists of two parts a salutation and a confirmation of the salutation that in the two first this in the third and fourth verse In the salutation there are those three things expressed which are in every action namely the agent the action it selfe and the object of it For so is there the person saluting the persons saluted and the salutation it selfe The person saluting is described first by his name adjoyned Secondly by his office adjoyned and that both generall that he is a servant of Jesus Christ and speciall that he is an Apostle of his The persons saluted are described by a speciall adjunct which is in stead of the forme namely by faith which faith is set forth first by a comparison of the like that it is like precious with the faith of the Apostles 2. By the principall efficient cause God and Jesus Christ. 3. By the meanes thereof viz. righteousnesse The confirmation of the salutation containes 1. the good that is wished which consists of two parts Grace and peace 2. The degree and quality of this good be multiplyed 3. The helping cause of this multiplication of good which is the knowledge of God and Iesus Christ. This is the Analysis As for the person he hath a double respect For he is here considered as the Author of the Epistle and also as the Author of the Salutation in the former respect we have these Doctrines Doct. 1. The very names of Christs famous Disciples were heretofore of great force for the confirmation and advancement of the truth in the Church For to that end did the Apostles usually set downe their names in the Epistles which they wrote unto the Churches Vse This may bee for exhortation that we also according to our abilities should labour so farre with those amongst whom we live that our names may be like precious ointment and may make something for the edification of others 2. It may serve to reprove those which so carry themselves that they are a disgrace to godlinesse and to the Church In the latter respect the person yeelds us this observation Doct. 2. The salutation of the Apostles and Ministers of God is more highly to be prized Reason Because it is not only a good and godly prayer as are the salutations of all the faithfull but it is also a ministeriall application of the good things which God communicates unto us by them For it proceeds not only from a pious affection but from their singular office and duty Vse This may serve to admonish us not to neglect or contemne such blessings whether they be publick or private Doct. 3. It is an honourable title if a man be rightly and deservedly called a servant of God or Christ. Reason Because the chiefest men in the Church of God alwayes gloried in this title not only the Apostles and Prophets but also Kings and Princes as we see in David Vse This may serve to comfort poore Christians that have no titles whereof to boast For if they be the servants of God and Christ they have no cause to envie others or to complain of their owne condition Now that it may be knowne who are the servants of God we must know that there are two things as it were essentiall to a servant 1. To depend upon his Masters will and pleasure for direction in his worke 2. To referre all that he hath to the use and profit of his Master not to his owne So also every faithfull servant of God 1 depends wholly upon God for the direction of his life not upon himselfe and his owne counsell nor upon the examples and customes of the world much lesse upon the suggestions of the flesh and the devill 2. He referres himselfe and all that he hath to advance and set forth the glory of God Doct. 4. Those servants of Christ which are called Apostles have the chiefest authority in the Church of God For that is the reason why Peter saith that he is an Apostle of Jesus Christ. All the faithfull are Christs servants but they are not Apostles even the ordinary Ministers themselves although in a large sense they may be called Apostles and Embassadours of Christ yet not in that sense as Peter Paul and the like are called For the word Apostle in this and the like places signifies not only an Embassage but a singular priviledge or prerogative in that embassage Now the priviledge of the Apostles above other Ministers consists in these foure things First In the manner of the embassage viz. that they were called neither of men nor by men but immediately of Christ. Secondly in the office imposed upon them by vertue of this embassage viz. that they were chiefly sent to plant Churches to feed and build them up Thirdly in the object whereabout their labour should be imployed viz. that they were sent not to any one Church but to divers
and for the conversion of the whole world Fourthly in their gifts and assistance of the Spirit which alwayes accompanied this their embassage viz. because in executing this their office as well in preaching as in writing they were freed from all errour As in the Creation of the world God first made light and afterwards set some lights in the Firmament of Heaven to give light upon the Earth So also in the re-creation and restitution of the world God first gave light in Christ himselfe who was the Sonne of Righteousnesse as he is called in Scripture and afterwards ordained the Apostles as great lights to bring this light upon the Earth And this is it which our Saviour saith unto them Ye are the light of the world Vse 1. This may serve to exhort us to give God thanks that he hath not left us in darknesse to wander at uncertainties but hath set up these shining lights for us by whose meanes we might be directed unto heaven 2. To admonish us to observe also and believe those things which they have prescribed us For we must receive the writings of the Apostles after the same manner as we should receive Christ himselfe if he were with us on earth 3. To refute the Pope who brags that he is an Apostle and hath Apostolicall authority whereupon also he cals his seat at Rome Apostolicall when as he hath not so much as one of those conditions which are necessarily required to make an Apostle Hitherto of the person saluting It followes now to speak of the persons saluted where we have these Doctrines Doct. 1. The Apostles wrote not properly to the unbelievers but to the Church For so here and elsewhere are they described to whom the Epistles are sent Reason Because the preaching of the Gospell not the writing is the effectuall meanes of conversion The writing and reading do more properly serve for the confirmation and edification of those that are converted then for the first conversion Vse This may serve to exhort first of all that they will principally apply themselves unto Sermons Secondly those that have received some benefit by Sermons that they would also diligently apply themselves to the reading of the Scripture that they might more and more confirme and edifie themselves Doct. 2. Faith is the proper marke of difference whereby the Church is distinguished from all other societies For therefore are the Christians here described by faith that they may be distinguished from all other men and the same which in other Epistles are wont to be called the elect the called the Churches of God those which are in God the Father and in Jesus Christ are in this place barely called the faithfull Vse This may serve to admonish us if we will make our calling and the condition of our salvation sure then to labour especially to obtaine faith and also to increase it more and more Doct. 3. The faith of Christians is a most precious profession Therefore it is here called precious faith and in the former Epistle Chap. 1. v. 7. faith is said to be more precious then gold that perisheth Vse 1. This may serve to exhort us to make more account of faith then of all worldly things according to that of Châ—ist What shall it profit a man to gaine the whole world and lose his owne soule or faith 2. To comfort poore Christians which have no possessions in this world For if they have true faith they have that which is more excellent then silver and gold Doct. 4. The faith of common Christians is as precious as was the faith of the Apostles Which is not to be understood of the degree or quantity but of the nature or quality Reason Because the faith of all Christians layes hold of the same good viz. Christ and his benefits Hereupon Paul cals it common faith for as one that is sick of the Palsie that taketh some precious thing with a shaking hand doth possesse it as well as the other that is strong so the faithfull though they be weake if they do truly lay hold of Christ have him to be their Saviour as well as they that are most strong Vse This may serve to comfort weake Christians for if they have true faith though it be but like a graine of Mustard seed they have the same comfort that the Apostles themselves had If they be truly knit unto Christ though it be but with a slender thred as it were yet they hold Christ as well as they that are tyed unto him with the strongest cords which yet is not so to be taken as if we were not to seeke for a stronger and surer faith for although the weake possesse the same good that the strong do yet they have not the same fruit and benefit of this possession Doct. 5. The cause of this precious faith is not in any man but in the righteousnesse of God and Christ. Now by righteousnesse is not meant any recompence of desert but the faithfulnesse and truth of the promises which depend upon the meere goodnesse of God And these promises made unto Abraham himselfe that his seed should be as the starres of heaven and the sand of the Sea out of all nations and they were afterwards often repeated by the Prophets Use 1. This may serve to refute those that ascribe it unto mans free will so that first they make the calling of the faithfull to be uncertaine as if the promises of God could be made void and then they take away the glory it selfe of mans conversion from God and give it unto man 2. To exhort us to give God thankes for this so incomparable a good The Doctrines that arise from v. 2. Doct. 1. All spirituall good things are contained in these two words Grace and peacâ— For by Grace is meant both the free favour of God and also the application and manifestation thereof in the hearts of the faithfull by the operation of the holy Ghost in the word and Sacraments And by peace is meant quietnesse of mind which is the fruit of grace So that Grace is the first benefit and Peace the last And therefore all benefits that passe betweene are included therein as in two extreames Hereupon in all the Epistles almost the Apostles prayer and salutation is contained in these two To Timothy and Titus he addes mercy also Grace mercy and peace But that is only an application of the same thing which is signified by grace and for a peculiar reason is added in those Epistles because Timothy and Titus wanted a speciall kind of grace in respect of the service which they did undergoe in the Churches in regard of their age and those divers temptations whereunto they were obnoxious in that Service In the old Testament peace onely was usually wished in their salutations without any mention of Grace but yet grace also at that time was understood But in the time of the new Testament which is the time of grace and wherein all things
ye know them and be stablished in the present truth Reason 1. Because they are not so learned and stablished but that they may be yet farther instructed and stablished 2. Because if they had all knowledge and also faith yet their will and affections must be by these meanes stirred up unto their duty For our will is like unto a slow and dull servant to whom it is not enough once to heare the commands of his master but they must be often told him Then againe if they had not only all knowledge and saith but also a most ready will and affections yet because they are continually assaulted by temptations they have need on the other side of continuall remembrances and puttings in mind to strengthen them The speech of the Captaine and the sound of the Trumpet and such like excitements do put some courage even into the most valiant souldiers Vse 1. This may serve to reprove the pride of those men that put such confidence in themselves in their own knowledge and faith that they do utterly contemne such kinde of helpes 2. To exhort all to be constant and diligent in the hearing of Sermons For if there be any that abound in knowledge and perhaps exceed the Preacher himselfe so that they cannot be taught any more by him yet they may be stirred up by admonitions and exhortations and in that respect they should alwayes be present there but much more should they that are not yet learned and stablished in the truth 3. To direct as well the Preachers as the hearers not only to teach the truth but also to bring a word of exhortation alwayes that is to apply it to the use of the truth which they deliver and then the hearers to come unto Sermons not as being greedy of novelty or speculation but being prepared before hand and ready to receive exhortations and admonitions and to turne them into practise Doct. 5. We must take hold of the opportunity of time which we have diligently to exercise such Christian duties This is gathered from these words As long as I am in this tabernacle So Gal. 6. 10. John 9. 4. 12. 35. Vse This may serve to admonish us not to deferre or put off the time of our repentance and obedience 2 Cor. 6. 2. Psal. 95. 7 8. Doct. 6. The neerer we come to the end of our life the more diligent should we be in Christian duties This is gathered from the words following Knowing that shortly I must put off this my tabernacle Vse This may serve to exhort us alwayes to be diligent for as much as we are never farre from putting off this our tabernacle for although we are not expresly told as Peter was how soone this shall be yet we are told that it shall not be long and it may happen sooner unto us then it did unto Peter who wrote this Epistle Doct. 7. We should labour in our life that some fruit of our life may remaine in the Church after our death This is gathered from verse 15. We cannot all profit the Church by our writings as Peter did but yet through Gods grace we may either by some other workes or at least by our good example leave some sweet smelling favour behinde us that may be pleasing and acceptaâ—â—e unto those that remaine Vse 1. This may serve to condemne those that live so corruptly and wickedly that even after their death they are a scandall and offence unto those that knew them 2. To exhort us and to comfort our selves in it to carry and behave our selves piously and holily while we live because Gods glory is thereby advanced not only while we live but also after our decease Verse 16. For we have not followed cunningly devised fables when we made knowne unto you the power and comming of our Lord Iesus Christ but were eye-witnesses of his Majâ—sty Verse 17. For he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased Verse 18. And this voice which came from heaven we heard when we were with him in the holy mount The Analysis IN these verses is contained the reason and cause of those things which he had spoken of before as it is manifest by the causall particle For. Now he had said before 1. That all the faithfull must adde vertue unto faith 2. That he had a just reason why he should so seriously stirre them up unto this duty and in these words he shewes the reason and cause of both which is taken from the certainty that is in the things themselves and the assurance that all the faithfull may have of those things that were proposed unto them to beleeve The certainty is set forth first by something unlike it that is by cunningly devised fables Secondly by the testimonies of the Apostles who were both eye-witnesses and care-witnesses of these things Eye-witnesses in these words we were eye-witnesses of his Majesty Eare-witnesses in these words and this voice we have heard The sight and hearing of the Apostles wherein lies the foundation of the testimony are set forth first by their objects The object of their sight was the majestie of Christ the object of their hearing was a voice which came from Heaven concerning Christ. Secondly by the cause which was God the Father communicating glory unto Christ both by word and deed Verse 17. Thirdly by the circumstances of time and place When we were with him c. The Doctrines arising herehence Doct. 1. Cunningly devised fables are sometimes proposed in the Church in steed of the truth of God For this is the reason why the Apostle cleares himselfe from all suspicion of such like fables because there were many at that time and many would come afterwards that would deceive the Church with such like fables 1 Cor. 2. 1. Where Paul saith that he came not with excellency of speech thereby closely rebuking some false Apostles and Preachers who did affect nothing else but a shew of eloquence So in this place Peter makes mention of fables by reason of such impostors 1 Tim. 1. 4. â— 4. Tit. 1. 14. Such were the fables in the Church of Rome that are contained in their golden Legends of S. Francis Dominick and innumerable Saints and Virgins with the miracles that were done by them For such like fables were wont to be heretofore and yet to this day also in many places are proposed unto the people in stead of the word of God Vse 1. This may serve to admonish us not to receive all things that are proposed without triall and examination for so we may imbrace fables in steed of the Gospell 2. To exhort us to give God thanks that we live in those Churches out of which all such old wives fables are wholly removed and wherein nothing is proposed but the sincere word of God Doct. 2. All those professors of the faith that do not adde