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 V. 22. Who did not sinne neither was guile found in his mouth V. 23. Who when he was reviled reviled not againe when hee suffered he threatned not but committed himselfe to him that judgeth righteously V. 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 V. 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 v. 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 v. 22. Yet he patiently suffered all kinds of reproachâ—s and afflictions v. 23. And the primary end of Christs sufferings which was to redeeme us from sin is upon this occasion also declared v. 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 Doct. 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 Cor. 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 Doct. 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 Doct. 3. We ought to performe our duty even unto wickâ—d 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 Ephes. 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 Doct. 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 Doct. 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 Matth. 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 Vse This may serve to exhort us cheerefully to set our selves to the performing of these duties Doct. 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.
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 Vse 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 fâ—r all of them have as it were the door of Gods grace opened unâ—o them Doctr. 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 Heb. 13. 20. Iohn 10. 16. 3. Because through Christ and his name men are called and regenerated by God 2 Cor. 5. 18 19 20. Vse 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 Gen. 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 Ier. 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 Iesies Christ 2 Cor. 1. 3. Ephes. 1 3 Doct. 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 Rom. 12. 1. Doct. 4. Regeneration brings men a lively hope of eternall life Reason 1. Because we are called and regenerated to salvation and eternall glory 1 Pet. 5. 10. 2 Because we have the covenant and promise of this thing confirmed to us in our very calling Because the Spirit wherewith we are quickned lifts up our minds and makes that hope to be lively Vse 1. This may serve to exhort us highly to prize our calling and regeneration 3 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 Doct. 5. The livelinesse of our hope depends upon the resursection of Iesus Christ from the dead 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 Cor. 15. 20. and the first borne from the dead Col. l. 8. Apoc. 1. 5. Vse This may serve to exhort us for the confirmation and quickning of our hope to put before out eyes the resurrection of Christ. Doct. 6. That salvation which we hope for is a celestiall and incorruptible inheritance Vers. 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 Vse 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 Ephes. 1. 18. as if that they that did cleerly see this and meditate upon it could not faulter or faile in any duty Doct. 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 Eph. 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 Eph. 1. 19. 3. 16. 20. 2. For comfort for when
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 Lord Supper we come unto him as the Authour of a Kingly mariage feast Mat. 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 Matth. 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 Phil. 3. 8. c. Doct. 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 Zach. 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 Vse 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 Mat. 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 Ephâ—s 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 Doct. 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 Isay 53. 3. 1 Cor. 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 Cor. 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 Vse 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. Doct. 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 Matth. 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 Phil. 3. 8. Prov. 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 Cor. 12. 12. 2. Because being compacted in this body they partake of the very life of Christ Ephes. 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. Doct. 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 Cor. 6. 16. 2.
is not according to the fashion of the world Vse 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 Doct. 2. All the faithfull ought to abstaine from the lusts of of the flesh 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 Thes. 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 â—lesh 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 Reas. 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 Eph. 4. 22. Because they lead unto death Galat. 6. 8. Rom. 8. 6. 13. Vse This may serve to admonish us above all things to apply our selves unto this study Doct. 3. The lusts of the flesh warre against the soule Reas. 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 Eph. 4. 30. 1. Thess. 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 Doct. 4. To abstaine from fleshly lusts is the way to make our conversation honest Reas. 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 Vse 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 Doct. 5. The faithfull should have a care to live honestly not only amongst the faithfull but also amongst the unbeleeving 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 Reas. 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 Doct. 6. It is 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 cap. 4. v. 14. Math. 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 Rom. 2. 24. and sometimes they take occasion from the infirmities that are incident to the faithfull to condemne their profession Reas. 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 Vse 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 Doct 7 Good workes alone doe stop the mouthes of the wicked This is gathered from the 12. v at the middle Reas. 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 Doct. 8. The good works of the faithfull make others also to glorifie God This is gathered from the 12. v. at the end So M. 5. 16. Reas. 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 Doct. 9. We must looke for a day of visitation that men may glorifie God therein This is gathered from the 12. v. 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. Reas. 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 Matth. 7. 16. 17. Vse This may serve to admonish
Because they are called unto glory by the enduring of all kindes of afflictions as by the way that leadeth thereunto cap. 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 Matth. 5. 44. Rom. 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 Doct. 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 Cor. 3. 18. Doct. 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 Doct. 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 Rom. 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. Doct. 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 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 wenne 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 instructs 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 theâ—r Magistrates and of servants towards their Master 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 vers 2. The second is chastity of conversation in the same verse The third is meekâ—nesse 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 Abrahaâ— 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 Doct. 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
excesse of riot speaking evill of you Verse 5. Who shall give account to him that is ready to judge the quick and the dead Verse 6. For for this cause was the Gospell preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit The Analysis THe Apostle having set before us the example of Christ in this place he concludes theâ—ehence that which he proposed to be concluded chap. 3. v. 17. and before that v. 11. that is that all Christians should eschew evill follow that which is good And this conclusion he layes downe in such manner that if a due proportion be observed betwixt Christ as our example and Christians that are regenerated and renewed according to his image he shews it doth necessarily depend upon flow from the example of Christ. He concludes with such a Syllogisme as this All Christians should be armed with the same mind concerning sinne and righteousnesse as Christ himselfe was But Christ having suffered in the flesh ceased from sinne and lived in the spirit unto God Therefore all Christians should be wholy bent and endeavour all that they can to cease from sinne or the lusts of men and live unto God or the will of God Both the proposition Assumptionare in v. 1. The conclusion in v. 2. The conclusion is illustrated by a comparison made betwixt the time past and that which is to come or betwixt that kind of life which men are wont to lead before their calling and that which they should lead after they are called For the time past he affirmes that we lived according to the manner of the Gentiles in all the lusts of the flesh v. 3. And for the time to come he denies that we should follow those lusts but that we should live unto the will of God v. 2. and the beginning of the 3. It may suffice us c. where he intimates a reason also why we should now leave off such courses namely Because we have too much offended God already in the time past and if we should abuse his mercy and patience any longer we could expect nothing else but the revelation of his just anger and indignation to our eternall confusion The same conclusion and Comparison is farther illustrated by anticipation of an objâ—ction and difficulty which might take off our desires and endeavours to change our lives and live contrary to the fashion of others And the objection is this that it will seeme strange unto many and for this very cause will they revile us and speake evill of religion it selfe verse 4. The answer is that this is not our fault but theirs and they shall give an account for it unto God at the day of judgement verse 5. Which judgement is set forth by a distribution of the object and upon occasion of that distribution he makes a new argument to remove the fore-named difficulty out of our minds namely because the Gospell had the same end and the same effect amongst the faithfull that are now dead to wit that they being condemned by men did patiently beare that condemnation and lived according to God in the spirit verse 6. The Doctrines arising herehence Doct. 1. We should all arme our selves with such meditations as the contemplation of Christs death affoords as This is gathered from v. 1. Reas. 1. Because we are thereunto called that we should be made conformable unto Christ. 2. Because Christs death or Christ crucified is a briefe Epitome of all saving knowledge 1 Cor. 2. 2. 3. Because by such meditations we doe more and more put on Christ and by his power are our minds strengthened and fore-armed as with a compleat armour against all kind of temptations and in this respect is this phrase arme your selvâ—s used in the text Vse 1. This may serve to admonish us to arme our mindes daily with godly and Christian meditations that so we may not be exposed to the danger of temptations unarmed and naked in the bearing of a blow or suffering any violence there is great difference betwixt a man that is armed and one that is not armed 2. To direct us in our meditations chiefely to contemplate upon Christ and those things which pertaine unto his death and resurrection Doct. 2. He that hath true communion with Christ hath ceased from sinne and by meditation thereupon doth daily more and more cease from it This is gathered from verse 1 at the end Reason 1. Because our communion with Christ is by the Spirit of Christ which makes us conformable to his death and resurrection Rom. 6. throughout the whole Chapter 2. Because in our conversion unto Christ there is alwayes included an aversion from sinne by serious repentance 3. Because such meditations are the ordinary meanes whereby the worke of the Spirit is perfected and our repentance renewed and furthered Vse 1. This may serve to reprove those that professe Christ in word but in their deeds doe not cease from sinne 2. To direct us to presse such syllogismes and reasonings upon our consciences Rom. 6. Doct. 3. He that ceaseth fâ—om sinne doth not live to the lusts of men but to the will of God This is gathered from verse 2. Reason 1. Because the lusts of sinfull men are in themselves sinnes and leade unto sinne 2. Because these lusts fight against the soule and we in our conversion have bound our selves to fight against them 3. Because the will of God is the only rule of our life which is altogether contrary to the lusts of the flesh Vse This may serve to direct us in the triall of our state and condition For looke how our life is sincerely directed in respect of the lusts of men and the will of God so may we certainely judge our selves to be either in the state of sinne or in the state of grace Doct. 4. It seemes more then enough to the faithful that before their conversion they so long followed the lusts of the flesh and fashions of the world This is gathered from verse 3. Reason 1. Because they are ashamed with a holy shame of those courses Rom. 6. 21. 2. Because they receive no benefit by them but repentance 3. Because they see that it was Gods great mercy that they were at length delivered from them and from the death which they bring in the same Chapter 4. Because the rest of their time seemes but a little unto them in respect of the duty which they have to do in seeking and glorifying God Vse 1. This may serve to condemne those which deferre and put off the time of amending their lives as if they had not yet sinned enough 2. To admonish us to redeeme the time and spend it in advancing of Gods glory and our own salvation Doct. 5. Amongst all the vicious lusts and courses of the world luxury is one of the chiefest whereby men walke in lasciviousnesse excesse of wine and banquetings â—eason 1. Because
in these men do most of all pamper the flesh and have no regard at all unto the soule 2. Because by these the soule is drowned as it were in the pleasures of the flesh so that it cannot lift up it self unto God and to divine things 3. Because these make way for the devill and all devilish sinnes aâ—â— thereupon abominable idolatry â—eemes to be joyned with them in the text because by them many were brought to be pâ—esent at idolatâ—ous feasts and â—o to honour the idols themselves though in their consciences they made no reckoning of them Vse This may serve to admonish us to beware of these wicked courses Doct. 6. It seemes very strange to the men of the world that the godly should refuse to live after that manner as they live Reason 1. Because they think there is a kinde of happinesse in that kinde of life which for any man to dislike they cannot but wonder at it 2. Because as long as they are carnall they cannot rightly discerne those spirituall reasons which make the faithfull to abhorre such conversation 3. Because they measuring others by themselves thinke that all men do greeâ—ily desire such kinde of pleasures Vse This may serve to admonish the faithfull 1. Not to thinke that they do live so as their calling or profession doth require unlesse they do so farre estrange themselves from the common courses of worldly men that they make them to wonder at them 2. Not to be troubled at such opinions of men but to take their dislike as a token of Gods good liking and approbation Doct. 7. By this alienation of mindes which ariseth from the difference of the conversation betwixt the beleevers and the unbeleevers the regenerate and the unregenerate it oftentimes comes to passe that the unregenerate speake evill of the truth of God This is gathered from verse 5 at the end For although some are so taken with the splendour of piety whlch shines forth in the godly that they glorifie God as it is chap. 2. ver 12. and it becomes a meanes of winning them as it is chap. 3. verse 1. or at least that they are ashamed as it is chap. 3. v. 16. Yet there are others which take occasion thereby to blaspheme chiefely because the godly by abstaining from those lusts and courses which they highly esteeme seeme seriously to reprove them as well in their deeds as their words Reason 1. Because all they that do evill hate the light 2. Because â—uch a separation in conversation of life is as it were a condemning of those from whom separation is made out of conscience and religion 3. Because wicked men being blinded with anger and hatred and udgeing of others by themselâ—es dâ—e imagine that this separation is usually made in hypocrisie simulation not out of conscience and religion Vse This may serve to comfort and strengthen our soules against the temptations and troubles which may arise unto us from such mens blasphemies Doct. 8. God will require an account from men for all such blasphemies either in this life or at the last judgement This is gathered from verse 5. Reason 1. Because his Majestie is wronged more in these blasphemies then in most of the other sinnes 2. Because those sinnes are most hainous and come neerest to the sinne against the Holy Ghost 3. Because they directly tend to the hinderance of the kingdome of God and the righteousnesse thereof Vse 1. This may serve to admonish us to take heed of all those that do any way partake in such a sinne 2. To comfort us because God revengeth such injuries we should commit themunto him Doct. 9. God keepes a just account of those things that are done to the faithfull not only while they live but also after their death For in that sense is he said to be ready to judge the quick and the dead where by the quick and the dead the faithfull are most properly understood as appeares by verse 6. Reason 1. Because God alwayes lives and his word and covenant lives 2. Because it stands upon Gods glory to defend the cause also of his servants that are dead and to revenge their injuries 3. Because oftentimes the iniquity of the wicked is not come to its full measure before the death of Gods children whom they have vexed Vse 1. This may serve to comfort us as well in life as in death 2. To admonish us not to judge rashly of Gods wayes in his patience and long-suffering but to compose our mindes to a patient waiting for the wished event Doct. 10. The condition of the faithfull now living and of those that lived heretofore in all ages is wholly alike as touching the substance of it This is gathered from verse 6. compared with the verse fore-going Rea. Because God is the same faith is the same on the contrary side also the devill and the world are like themselves Vse This may serve to direct us not to give way to too much complaining of the present age as if there had never beene the like before but couragiously to go forward in doing our duty that we may do that in our times according to our ability which other faithfull men did in their time who as it is saâ—d of David Acts 13. 36. after they had in their age served the will of God fell on sleepe in the Lord. Doct. 11. The short compendium of our whole Christian life is so to receive the Gospell that renouncing the flesh we should in that respect be judged according to men and live according to God in the Spirit This is gathered from verse 6. Reason Because therein consists all divinity Vse This may serve to direct us to make triall of our condition by this rule Verse 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Verse 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sinnes Verse 9. Vse hospitality one to another without grudging Verse 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifeld grace of God Verse 11. If any man speake let him speake as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified throuh Iesus Christ to whom be praise and dominion for ever and ever Amen The Analysis FRom the last discourse about the judgement of God the Apostle takes occasion to presse his exhortation to the duties of piety by that very argument First therefore he layes downe that third argument for a ground that the last judgement the end of all things is at hand and thereupon concludes that we must seriously and diligently apply our selves to the duties of piety And these duties he sets downe by an induction of the principall parts 1 Prayer with the adjuncts and helping causes thereof to wit temperance
argumentation he doth sufficiently intimate when he puts the things promised in stead of the promise And the things promised are thus explained 1. In generall by two adjuncts that they are exceeding great and precious that is neither concerning small things or things of little moment nor concerning things that we have nothing to do with or are little to be esteemed by us but things of exceeding great weight and of exceeding great price 2. In speciall by those effects which are contained in these things promised and they are two First A lifting up of the faithfull to perfection which is explained by a likenesse unto the divine nature Secondly A freeing of them from corruption which is set forth by the subject and the cause thereof The subject is the world the cause is lust or concupiscence The Doctrine arising herehence Doct. 1. Gods promises carry in them the vertue of a gift Reason Because they make the thing promised certainly to belong unto those to whom it is promised For although it be not yet actually in their possession yet it is that power that is certainly produced into act The cause is 1. The truth of God that promiseth 2. The Divine Power which accompanieth Gods promises wherof mention was made in the former verse Vse 1. This may serve to refute those that make Gods promises wholly to depend upon mans will 2. To comfort all the faithfull that they may be of good courage and have a firme hope in the good things that are promised by God Doct. 2 Gods promises are of things exceeding great Hence it is that the Scripture often speakes of the wondrous things of Gods word Psal. 119. 18. And it evidently appears by the things themselves if they are well weighed and considered whether we look unto the divine properties which breake forth in the things promised or their divine effects For wonderfull is the mercy and power and providence whereupon they depend and the effects also are wonderfull for many of them are such that they do so transcend mans capacity that they seeme unto many utterly unpossible and incredible as the resurrection immortality and life everlasting Vse 1. This may serve to condemne the stupidity of those that are nothing moved or taken with these things that are so great and wonderfull 2. To exhort us to labour and strive in our prayers with David that our eyes may be more and more opened to be able to see the wonderfull nature of them Doct. 3. Gods promises are as precious unto us as they are great in themselves So they are distinguished for if God had promised that he would make another World yet so as that it should nothing pertaine unto us this indeed had been an exceeding great promise but nothing precious unto us but when he so promised a world to come wherein immortality and great glory shall dwell as that we should possesse it this promise is as precious as it is great Hence it is that in the Scriptures the testimonies of God are extolled whose promises are exceeding great above all riches Psal. 119. 14. Above gold and silver and all precious things as we often read in the Psalmes and Proverbs Vse 1. This may serve to exhort us both in judgement affection and all our endeavourâ— to carry our selves answerable to these divine promises as to the most precious thing that is as we are admonished Prov. 2. 4. To seeke them as silver and search for them as for hid treasures And Prov. 8. 10. to receive them and not silver c. And to be more delighted with these then with the sweetest gifts to get these promises at any price how great soever though we sell all that we have as it is in the parable of the Merchant who found a precious Jewell 2. To comfort those Christians that are poore in spirit even in this present world for though they have nothing excellent in these outward things yet they have those exceeding great precious things provided by God for them They are in this like unto that heire of whom Paul makes mention Gal. 4. 1. Doct. 4. By vertue of these promises we are made partakers of the divine nature Now by nature is not meant the essence of God but those perfections whereof we have a representation made by the Spirit Epist. 1. c. 2. v. 9. They are called the vertues of God and in other places it is called the life of God the Image of God and the Spirit of God And this nature is communicated by vertue of the promises because the promise of the Gospell in this differs from the Law for the Law considered in it selfe is a killing Letter and the ministration of death in respect of sinners but the Gospell is the ministration of the quickning Spirit 2 Cor. 3 6 7 8. Reason Because the Spirit of God together with the Gospell worketh our salvation Vse 1. This may serve to direct us to examine our selves whether the promises of God have beene effectuall in us yet or no for if we have nothing in us above naturall men or our corrupt nature wee are yet strangers to the promises of God 2. To reprove those that are wont to say when they are stirred up to Christian duties that they are not Saints or Angels but flesh and blood and therefore cannot either abstaine from common vices or come neere unto a heavenly life For Christians besides and above that nature which they have from Adam are made partakers also of a divine nature whereby they are able to doe all things through him that strengtheneth them namely Christ Phil. 4. 13. 3. To exhort us to labour with all diligence that the grace of God may be unto us like a second nature as some say of Custome And so it will be when we performe the workes of grace and new obedience not by constraint or unwillingly as many use to doe but with delight and cheerfulnesse as if we were carried hereunto by the inclination of nature as the fire is upward Doct. 5. The corruption of sinne is contrary both to this nature and Gods promises Reason Because the presence of the divine nature and the vertue of the promises drives out this corruption as heat doth cold as light dispells darkenesse 1 Pet. 1. 14 15 2 Pet. 2. 20. Tit. 2. 11. 12. Vse 1. This may serve to condemne those that will joyne together these things that are so inconsistent and repugnant and contrary to God himselfe that is those that joyne the profession of Religion with most corrupt practise 2. To exhort us if we believe the promises of God and love the divine nature to our own salvation then to eschew all these corruptions Thus much the Apostle intimates when he saith Having escaped the corruption as if a flying away were required and that quickly as it were from a fire wherein we are almost burned or from a plague that rageth in our houses 1 Pet. 2. 11. 2 Cor. 4. 1. Having received mercy
things whereby we may be confirmed in that communion which we have with God Vse 1. This may serve to comfort us because the certainty and assurance of our calling and election is not only possible for us to attaine unto but also commanded us so that nothing is more pleasing unto God then that we should labour to be more and more assured of these things for this is the end both of the promise and the precept 2. To reprove those that either altogether neglect this primary duty of the faithfull or take such slight care of it that they must nâ—eds alwayes waver in their minds touching those things whereof they should be most assured Dangerous is that doctrine of the Papists that holds mens minds alwayes in suspense both in life and death For in life they accuse this firme confidence of presumption and in death they leave wretched men in doubt how long they shall be tormented in Purgatory 3. To exhort us to this labour and diligence and indeed this indeavour is inseparable from a true and lively â—aith for look how it is amongst men if one did beleeve that he had an inheritance left him by his Father or any other he would never be at quiet till he had gotten it assured unto him according to the lawes and customes of the countrey wherein he lives so is it with the faithfull also touching these spirituall good things Doct. 3. All those and those alone make their election sure that make their calling sure These two God hath joyned together as the Apostle doth in this place so that no man ought or may dis-joyne them Hence election and calling are taken sometimes in the Scriptures for one and the same as 1 Cor. 1. 26 27. that which is called câ—lling verse 26. is called election verse 27. There is indeed an outward and ineffectuall calling which is many times separated from election as when it is said Many are called but few are chosen But effectuall and saving calling hath alwayes a sure connexion with election 〈◊〉 Rom. 8. 3â— and 11. 28. 29. Reason Because this calling is nothing else but the operation of God whereby in time he begins to â—â—â—cute that purpose of election which he had decreed from â—vâ—â—lasting Vse 1. This may serve to reprove 〈◊〉 that are wont to boast of their election and predestination 〈◊〉 in the meane time they never looke after their calling 〈◊〉 to demonstrate it either to themselves or others 〈…〉 whatsoever men say of their election if they 〈…〉 assured of their calling 2. To comfort all the faithfull that are penitent conâ—eâ—â—ed and called because all those may and ought to be sure of thâ—â—â— election Doct. 4. An endeavour to abound in vertue and to do good workes is the only meanes to make our calling and election sure This is gathered from these words If ye do these things Reason 1. Because these are the proper effects of calling and election 2. They are the causes of that knowledge which we have of our calling and election For the knowledge and assurance of these things depends upon the reflex act of our understanding whereby we see in our selves the markes and signes of effectuall calling and consequently of eternall election Hence this assurance increaseth and decreaseth in us according as our endeavour to abound in vertues and to do good workes is greater or lesser Vse 1. This may serve to refute those that teach that the assurance of election crossetâ— the practise of piety whereas there is as great an agreement betwixt these as is betwixt the effect and the cause which absolutely agree 2. To condemne those that from this doctrine of the assurance of election take occasion to cast off all care of piety these are they that the Apostle speaks of c. 3 v. 16. who being unlearned and unstable wrest the Scriptures unto their owne destruction Although the election of God be sure in it selfe yet no man is sure of it without the practice of piety Then againe the certainty of election that is in God makes this certaine that no man shall ever be saved by vertue of election unlesse there be in him the practise of piety such words or thoughts are certaine tokens of a profane soule which neither cares for election nor salvation nor hath any feare of God For whereas it is alike certaine with God how long every one of us shall live in this world yet there is nonâ—â—â—â—t cares not for his life or useth not the meanes to live unlesse he be quite mad so from the certainty of election none concludes after such a manner unlesse he be altogether profane 3. To exhort us to stirre up our selves more and more to do these things whereby we shall receive so great fruit and benefit Doct. 5. By labouring to do these things we are fore-armed against the dangers of all temptations If ye do these things ye shall never fall Reason 1. Because we are never led into temptation without our owne fault and consequently without the neglect of this duty 2. We are never led into temptation unlesse we have first tempted God by forsaking those meanes whereby we might be upheld and preserved 3. God can and will defend those that flye unto him and that seeke him in his wayes Hither tend those frequent promises such as are Psal. 15. the last words and Psal. 16. 8. Doct. 6. The more we are freed from the fals of sinne the more are we assured of our calling and election This is gathered from the opposition which is made betwixt the assurance of our calling and our fals Reason The reason is taken from the contrariety for like as the more the darknesse is dispelled the more the light increaseth and on the contrary so is it in these things Doct. 7. Look what progresse we makein grace and vertue so much progresse do we make in glory and happinesse This is gathered from the connexion of the eleventh verse with the former the force whereof consists in this that by adding vertue unto faith and knowledge unto vertue we shall adde also something unto that participation which we have in the kingdome of God where it is to be observed that the same word is used in this eleventh verse where he speakes of glory that was used verse 5. where he spake of vertue there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The reason is because as in evill the sinne is never separated from the punishment but in the sinne it selfe there is the spot or blemish which is like unto misery so also in good the obedience and vertue is never separated from the reward For it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse Vse 1. This may serve to comfort us against the afflictions of this life for although the faithfull receive no reward from this world by reason of the iniquity of men but hatred disgrace contempt and persecutions yet they
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
passions of corrupted nature without reason Vse This may serve to convict and condemne many that seeme unto themselves to be excellent men Doct. 4. Such men do corrupt also whatsoever naturall goodnesse they have in them This is gathered from this word corruption as it is explained Iude v. 10. Vse This may serve to admonish us therefore to hate and detest such courses Doct. 5. Such sinners are entangled in their sins and kept unto destruction like as bruit beasts in their snares wherewith they are taken So 2 Tim. 2. 26. Lament 1. 14. Vse This may serve to admonish us to flye from all corruption as we would from the snares of eternall death Verse 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day time spots they are and blemishes sporting themselves with their own deceivings while they feast with you Verse 14. Having eyes full of adultery and that cannot cease from sin beguiling unstable soules an heart they have exercised with covetous practises cursed children The Analysis AFter that description of these men which was set down in the three fore-going verses here in the beginning of this 13 verse is againe repeated that just punishment which they must expect they shall receive the reward of unrighteousnesse Then he makes a new description of the same men that they might wax the more fierce if it were possible And he describes them by three chiefe vices 1 By the luxury whereunto they gave their minds 2 By then uncleannesse 3 By their covetousnesse Their luxury is set forth and aggravated 1 By the adjunct of pleasure 2 By the adjunct of time that it was in the day time 3 By the effect that they did by this means as spots and blemishes defile not only themselves but also those with whom they were conversant Of which effect also he shewes the cause in another effect that deceiving was joyned with this luxury Their uncleannesse is described 1 By the helping causes or instruments in these words Having eyes full of adultery 2 By the adjunct of constancy because they cannot cease from sin 3 By the effect beguiling unstable soules Their covetousnesse is explained 1 By the primary subject of it in these words the heart there it was seated 2 By the adjunct of custome in these words A heart ex-excised Last of all the end and summe of this description is expressed that they are accursed children The Doctrines arising herehence Doct. 1. When we think of the sins of wicked men we should likewise think of their punishments This is gathered therehence that the Apostle doth ever now and then put in this while he speaks of these mens sins Reason 1. Because these two are in Gods purpose and their own nature knit together 2. Because the consideration of sin doth oftentimes more hurt then good if the consideration of the punishment be not joyned unto it Vse This may serve to condemne those that take delight only in the commemoration either of their own or other mens sins Doct. 2. Profuse luxury is a signe of a man sinning securely This is gathered out of the text and it is expresly set down Iude v. 11. Reason Because such men do either not think at all of the judgements of God or do labour at least to remove such thoughts out of their minds Vse 1. This may serve to instruct us not to account such men happy as the multitude useth to do 2. To admonish us to beware of such excesse Doct. 3. Luxury the more it is shewed openly the more it is to be condemned This is gathered from that Epithete in the day time Reason Because it is so much the farther off from shame and consequently from repentance Vse This may serve to condemne that impudence which many men have gotten Doct. 4. There is the greatest danger in those sins from which the greatest pleasure and delight ariseth Reason Because pleasure is a signe of a perfect habit 2. Because pleasure is very hardly left Vse This may serve to admonish us to beware of those delights which arise from sin Doct. 5. They that please themselves most in their sins do most defile and contaminate both themselves and others This is gathered from these words spots and blemishes as it is also Iude v. 12. Reas. Because the more any sin appears in the Church the greater dishonour doth it bring not only to the sinner himselfe but also to the whole Church whereof he is a member Doct. 6. The outward members also of wickâ—d men are full of wickednessâ— This is gathered therehence Having eyes full c. Reason 1. Because out of the abundance of the heart all our faculties and all the instruments of operations receive impressions answerable unto the heart 2. Because sin or temptation unto sin is admitted into the heart it selfe by the outward senses as by channels or gates so that the eyes and such like corporeall instruments are filled two wayes both in the ingresse and the egresse of sin Whence it comes to passe that as the gates of a great City use to be fuller then the other parts of the City by reason of the frequent ingresse and egresse of people so also are the eyes of such like men Vse 1. This may serve to instruct us to see and bewaile the miserable condition whereunto men are obnoxious by reason of sin because they have no part clean or void of sin 2. To admonish us to use all care to cleanse our selves and all our faculties and parts both of body and mind from such uncleannesse Doct. 7. The uncleannesse of the body is oftentimes joyned with impurity of religion This is gathered from these words adultery Reason 1. Because the hindring cause or that which keeps it off is removed namely pure religion 2. Because this is the just judgement of God Rom. 1. 26. 3. Because by reason of these carnall affections men do withdraw themselves from piety or impugne it Vse This may serve to admonish us so much the more religiously to imbrace purity in religion Doct. 8. In such men covetousnesse is oftentimes joyned with their impiety This is gathered from these words covetous practises Reason Because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants 1 Iohn 2. 16 2. Because by covetousnesse they seek those things that serve to nourish their impurity of life Vse This may serve for a generall admonition to abstaine even from the least sins if we would not admit of others also Doct. 9. The exercising of the heart unto such sins doth very much strengthen and increase them This is gathered from that word A heart they have exercised Reason 1. Because exercising a mans selfe unto sin brings in and increaseth the habit 2. It is a token that a man takes pleasure in such sins For no man doth willingly exercise himselfe in those things wherein he takes no delight Vse This may serve to admonish
us according to the counsell of the Apostle 1 Tim. 4. 7. to exercise our selves unto godlinesse not unto wickednesse For as the Apostle there saith verse 8. that bodily exercise profiteth little so in this comparison may it be said that the exercise of sin is not only unprofitable but very hurtfull Doct. 10. They that are after this manner accustomed unto their sins are hardned in them This is gathered from these words They cannot cease from sinne Reason Because by this means sin gets great strength and dominion 2. Because every way unto repentance is stopped up Vse This may serve to admonish us to leave off our wicked purposes in time Doct. 11. Such men are most to be detested This is gathered from these words cursed children Reason Because they are most opposite and contrary unto that which is most to be loved Vse This may serve to exhort us to shew our zeale in flying from sin and sinners Verse 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse Verse 16. But was rebuked for his iniquity the dumbe Asse speaking with mans voice forbad the madnesse of the Prophet The Analysis THe Apostle here still continues in explaining and illustrating the covetousnesse of these men by way of a similitude which he makes betweene them and Balaam the son of Bosor Now the quality wherein they are compared is first propounded in generall that they followed his way that is they imitated him in the like manner of doing and then set forth in particular 1 By the effect that they forsook the right way and went astray into by wayes that is into naughty and wicked wayes 2 By the proper cause of this effect that they loved the wages of unrighteousnesse like as he loved it that is for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse 3 By the adjunct that followes upon this effect namely Gods rebuking of him v. 16. which is set forth by the instrument that he made use of to do it namely a dumbe Asse The fitnesse also of this instrument as he was made use of at that time is declared by their inequality because he shewes that this Asse was in some sort wiser then his Master For when the Master though he was a Prophet was mad this Asse by his wisdome as it were rebuked and corrected that madnesse Quest. But here a question may be made concerning this Balaam the son of Bosor who is here called a Prophet and yet is said to have sinned most wickedly Whether he were a true Prophet of God or no Answ. He was sometime endued with the gift of Prophesie that God had communicated unto him as it appears Num. 22. soâ— 23 24. But in a speciall manner in 23. 26. the Lord is said to have put words into his mouth so also verse 20. cap. 24. 2. the Spirit of the Lord is said to have come upon him and verse 4. he is said to have heard the words of God Yet he was not a holy Prophet of God but as he was given to other vices and especially to covetousnesse so also he was skilfull in the Magick arts by whose helpe as it is said Numb 24. 1. he used to seek for inchantments Such an one therefore he was amongst the Prophets as Iudas was amongst the Apostles of which sort also the old Prophet that dwelt at Bethel seemes to have beene in some respect The Doctrines arising herehence Doct. 1. The wicked of every latter age do in their courses imitate those wicked men that lived before them This is gathered from these words Following the way of Balaam For these men did not propose Balaam unto themselves for an example to imitate but because they went in the same wayes therefore they are said to have followed him Reason 1. Because that in-bred corruption from which such wicked courses are derived as from their originall fountaine is one and the same For although it doth not work alwayes and in all altogether after the same mannor yet when it meets with natures alike and the like occasions also happen then it is no lesse like it selfe then an egge is like an egge 2. Because the same teacher of wickednesse the tempter and old Serpent works effectually in his bond slaves throughout all ages 3. Because oftentimes also the courses fore-going do not only by tradition but by transmission as it were also beget courses like themselves Vse 1. This may serve to enforme us not to be too much troubled at the wickednesse of men that live with us because there is nothing new under the Sunne in that kinde 2. To admonish us not to expect any singular thing from wicked men while they remaine such above that which we read of other wicked men before them in ancient time 3. To exhort us therefroe to labour to be like the ancient godly men that are commended in Scripture Doct. 2. This is common to all the wicked to forsake the right way and go astray in that which is not good This is gathered from these words Which having forsaken the right way are gone astray Reason 1. Because the right way is in observing the will of God or in doing the good works which God hath before ordained that we should walk in them Ephes. 2. 10. Psal. 119. 1 2 c. But wickednesse is another crooked way which men have found out themselves cleane contrary to the will of God 2. Because that is the right way which certainly leadeth unto life and eternall happinesse Matth. 7. 14. but wickednesse tendeth unto death Prov. 7. 27. 8. 36. Vse This may serve to admonish us diligently to beware of this going astray alwayes looking unto the right way Doct. 3. Covetousnesse where is prevaileth doth most certainly produce this going astray from the right way This is gathered from these words who loved the wages of unrighteousnesse so 1 Tim. 6. 17. He that trusts in uncertaine riches doth not trust in the living God and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath shewed us Reason Because a covetous man is obnoxious unto all the temptations of the devill which have any shew of gaine so that he accounts gaine godlinesse 1 Tim. 6. 5. 9. and this is it which is meant in the text they love the wages of unrighteousnesse that is they seek lucre though it be joyned with the greatest iniquity Vse 1. This may serve to admonish us to take heed therefore and flye from covetousnesse as from the greatest plague and enemy of godlinesse Coloss. 3. 50. 2. To exhort us to labour 〈◊〉 contentment 1 Tim. 6. 6. 8 Doct. 4. All such wickednesse is rebuked by God This is gathered from the beginning of v. 16. But was rebuked c. Râ—ason 1. Because the Scripture and law it selfe which is transgressed by sin doth therefore
religion yet it doth diminish and weaken it 3. Because under the shew of some worldly profit pleasure or honour we do oftentimes admit of those things which betray and destroy our soules Vse This may serve to admonish us not to drown our selves in the things of this world but so to use the world as if we used it not 1 Cor. 7. 31. Doct. 3. We have such a spirituall enemy that we had need to watch and ward continually against him Reason 1. Because he is full of spirituall malice and craft 2. Because his diligence is answerable to his malice 3. Because he is most cruell seeking not to bring some small inconvenience upon us but our utter destruction Vse This may serve to admonish us never to be secure but day and night to be mindfull of that danger wherein we are Doct. 4. We must couragiously resist the Devill This is gathered from verse 9. Reason 1. Because he is such an enemy that we can make no peace or league with him 2. Because they which yeeld unto the devill give themselves up into his hands as being overcome 3. Because the courage of our minde to resist is a great part of spirituall victory Vse This may serve to exhort us to strengthen our mindes in all things to make this resistence Doct. 5. The chiefe power of resisting consists in a stedfast faith This is gathered from these words Whom resist stedfast in the faith Reason 1. Because faith layes hold upon Christ who overcame the devill and in him they lay hold of victory it selfe 2. Because saith laies hold of the truth of all the promises whereby the soule is invincibly fortified 3. Because faith seeing it is the foundation of all grace if it be stirred up and strengthened it confirmes and strengthens also all the other vertues Vse This may serve to direct us to have a speciall care to raise and build up our faith Doct. 6. The examples of other beleevers doe make much for the confirmation of our faith in afflictions other temptations Reason 1. Because thereby it appeares that such conflicts are not contrarie to faith and pietie 2. Because therehence we have a cloud of witnesses to shew that at length we shall obtaine the victorie by faith Vse This may serve to direct us to stablish our mindes more and more by such meditations Doct. 7. All those things which we desire either for our selves or for others unto salvation we must aske of God This is gathered from verse 10 compared with the foregoing verse For all those things which the Apostle had before required of the faithfull he doth now at the end of the Epistle in their name crave of God and he askes it with discretion as appeares by that particle But as if he should have said Although all these things which I have proposed unto you by way of admonition exhortation and consolation are duties which you ought necessarily to do yet it is not to be expected that you shold accomplish it by your own strength I do therefore call upon God which you likewise should alwayes do that he would increase his grace more and more in you whereby you may receive both to will and to do all these things Reason 1. Because of our selves we can doe nothing that is good 2. Because in such like purposes and endeavours we are letted and hindred by divers temptations and such as are most strong through our infirmitie 3. Because all our spirituall life proceeds from God and of him should we aske it Vse 1. This may serve to admonish us not to rest in good purposes and intentions but alwayes to seeke for grace from God to accomplish the same happily 2. To direct us when we reade heare and meditate upon Gods word to water it as it were with our prayers that it may be fruitfull Note By such conclusions of the Apostles wherein they do close up their Doctrine with prayer the Ministers especially are warned and admonished after their Sermons to desire God to give both themselves and the people grace to observe those things which they have learned in the Sermon and others also are admonished diligently and earnestly to seek the same both in publick with the Minister and in private by themselves Doct. 8. We stand in need of manifold grace As it is set forth by divers words in the text Make perfect stablish strengthen settle which may be thus distinguished that to make perfect is to adde those degrees of grace which are yet wanting to stablish is to protect and defend from temptations and dangers to strengthen is to give inward power and strength and to settle is to fasten the root it selfe of grace more and more Reason 1. Because all those good things which we have we have but in part 2. Because we are assaulted by continuall temptations and are over and above prone to revolt 3. Because great and manifold is that perfection whereunto we are called Vse This may serve to admonish us not to rest in the beginninge but by much prayer to aske much grace of God Doct. 9. God is the fountaine and author of all grace For this title is given unto God in this place because it is most agreeable to the petition for manifold grace For Holy Men in their prayers day hold of that in God and propose those titles of God unto themselves which make most for the furtherance of those prayers which they make Reason 1. Because God hath in himselfe infinite riches of grace 2 Because grace is not given but by grace and not for any merit of our own 3. Because every degree and all kinde of grace is revealed and exhibited unto us by God in the Gospell Vse 1. This may serve to direct us to build up our selves in this beliefe of Gods grace 2. To admonish us not so to rest in that grace which we have received as if there were nothing farther to be looked after because God is God not of this or that particular grace but of all grace Doct. 10. The chiefe effect of this grace which is in us is our calling Reason 1. Because before our calling we lye in sinne and spirituall death 2. Because by our calling we come to the hope of eternall glory who hath called you into his eternall glory as it is in the text 3. Because in our calling wee are ingrafted into Jesus Christ that by him we are brought unto this glory who hath called you unto eternall glory in Iesus Christ as it is in the text Vse 1. This may serve to admonish us to labour to make our effectuall calling more and more sure 2. To exhort us to give God all the thankes for this calling and to leade a life answerable thereunto which seemes to be aimed at in the text viz. that for this eternall glory whereunto we are called we should contemne all worldly things whether good or evill Doct. 11. The sufferings of this life are not repugnant to the
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