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
ripened Vse This may serve to reprove those men that either through drunkennesse or sloth or the neglect of divine things or through too much care of earthly things doe not only come behind women but children also in sound knowledge and understanding Doct. 12. It is the husbands part to be meeke unto their wives and not to put them in feare Reas. 1. Because they are not servants but companions 2. Because their conjugall love should shew it selfe in all such duties Vse This may serve to admonish as well husbands as wives to beware of harshnesse and bitternesse Doct. 13. That duty which we owe unto all the coheires of grace and life eternall should direct and governe our particular duties towards our superiours inferiours and equalls Reas. 1. Because that is the principall duty to which all the rest are subordinate 2. Because that love doth vertually at least containe in it all vertues 3. Because the dignity which redounds from the relation to grace and eternall life makes all those that are partakers of that grace in some sort equall and therefore restraines contempt opposition and all kinds of injuries Vse This may serve to direct us in all parts of our conversation with Christian men to have chiefe regard to this duty Doct. 14. All our conversation as well in publique as in private should be so ordered that it should not hinder but rather further our Prayers This is gathered from the last words Reas. 1. Because otherwise we should wrong God himselfe in violating his honour 2. Because we should diminish at least our greatest comfort which depends upon our prayers Vse This may serve to admonish us to take heed therefore not only of the grosser sort of sins but also of contentions injuries perturbations and all those vanities by which we are made unfit to call upon the name of God aright Verse 8. Finally be ye all of one mind having compassion one of another love as brethren be pittifull be courteous V. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The Analysis THe Apostle doth in these two verses briefely comprehend those duties which belong unto all sorts of men For because it would be too long particularly to describe all the particular vertues nor can there be such a doctrine delivered that should direct * every particular man in his duty * singules quà singulos as such a particular man as before it was delivered touching masters and servants wives and husbands therefore he doth here commend some generall duties unto all from which all particular ones will easily follow And the first of these is Concord 2. Mutuall sympathy 3. Brotherly love 4. Pitty 5. Courteousnesse 6. Christian Patience whereby we doe not only forbeare to curse those that curse us but also blesse them of which last duty as being the difficultest of all he gives a speciall reason which is taken from the end of our calling whereby we come to the possession of all blessings and as much as in us lyes ought we to communicate it unto others The Doctrines arising herehence Doct. 1. Concord is a vertue which all Christians should mightily labour for Reas. 1. Because God hath endued all those that are truly faithfull with one and the same Spirit and therefore with one heart as it were For they have received a new heart of one and the same making and nature 2. Because they propose unto themselves one and the same end and they should goe one and the same way unto that end 3. Because if there be any difference in other things which doe not belong unto that way they are not so great as that they should cause any discord For there may be some difference of opinions in many things without any discord or alienation of mens minds And if there be some difference about those things which doe belong unto that way a bearing one with another when they doe both earnestly desire the truth will preserve concord safe and sound betwixt those which are true Christians according to that of the Apostle Philip. 3. 15. 16. Vse This may serve to reprove those which for light causes are estranged from their brethren and turne the smallest difference even the least controversie into discord And how many are guilty of this fault and how closely it sticks unto them may evidently appeare by this that they cannot lay aside their anger and hatred no not for Gods sake for Christ sake and their owne salvation sake And this we may see in too too many when they forbeare to come to the Lords Supper by reason of those contentions which they maintaine betwixt themselves and their neighbours for they doe thereby shew that they cannot pray unto God to forgive them their trespasses as they forgive others that trespasse against them and therefore they seeme to love discord more then God himselfe and their owne salvation Doct. 2. There should be a sympathy betwixt Christians By which word is signified not only a fellow-feeling of one anothers troubles but also of one anothers good 1 Cor. 11. 26. Reas. 1. Because they are members of one body and all the members looke unto the good of the whole 2. Because the evill or good of one member doth in some sort redound unto the rest of the members by that neere union and communion which is betwixt them 3. Because the consent and concord of their wills commands this that whereof one doth rejoyce or grieve the other also should rejoyce and grieve Vse This may serve to reprove that Stoicall hardnesse which hath taken hold of mens minds whereby it comes to passe that they are no way sensible of the condition of others Doct. 3. Brotherly love is moreover greatly to be embraced which unto concord and Sympathy addes a will also and endeavour to doe good unto others as unto our brethren Reas. 1. Because we are brethren 2. Because love is the character of Christian brotherhood 3. Because love is the bond of perfection and the meanes of Christian edification Vse This may serve to exhort us to the exercise of this grace Doct. 4. To our love we shold joy no mercy which lookes only unto the good that is to be done Reas. 1. Because true love is by this meanes made most manifest when it is shewed unto those which cannot give us thankes 2. Because in this we doe imitâ—te our heavenly Father who is the Father of mercies 3. Because the same benefit is greater when it is bestowed upon one that is in misery then when it is bestowed upon another Vse This may serve to reprove those which seeme to love such men only from whom they may expect something Doct. 5. Together with our love and mercy we should joyne courteousnesse Reas. 1. Because true love and mercy proceeding from the enlargement of the heart fits and disposeth the whole man for the doing of good 2. Because
same kinde of obligation whereby every one is bound to doe his owne duty Reason 1. Because it is the same Law-giver and the same law that commands every man his duty 2. Because the disparity of the condition makes no disparity in the obligation which is the formality of the duty but only in those things to which the obligation binds us which is the materiality of the duty Vse This may serve to admonish us not to cast off from our selves those things which we either reade or heare to be commanded men of another condition but alwayes to consider that quamvis non ad similia tamen similiter though we are not tyed to the like duties yet we are in the like manner tyed to our own duties when servants are commanded any thing then masters should think that they likewise are commanded something when wives are commanded any thing then husbands should think that they likewise and when husbands are commanded any thing then wives should think that they likewise Doct. 2. It is the duty of wives to be subject to their husbands This is gathered from verse 1. See Colos. 3. 18. Ephes. 5. 22 23 24. Reason 1. Because the husband is the head of the wife Ephes. 5. 23. 1 Cor. 11. 3. 2. Because there can be no order kept in a family except all therest be subject to the father of the family Vse This may serve to reprove those wives that are undutifull and will not be subject and those husbands also who by their owne fault lose this authority and dignity and are themselves the causes that their owne power is lessened and diminished Doct. 3. The conversation of wives should be such that it should winne their husbands to approve of the true religion This is gathered from verse 1. Reason 1. Because all should as much as they can co-operate with God for the conversion of men 2. Because this generall Christian duty is in a speciall manner determined and intended in respect of those with whom we have a neerer communion 3. Because love which doth in a singular manner belong to man and wife requires that they should desire and seek for one anothers greatest good Vse This may serve to reprove those which in wedlock so live that they have no care at all either to advance Gods glory or to further their own salvation in that state and they are to be condemned much more which so carry themselves in that state that they doe more and more alienate their husbands from true religion and piety either touching the doctrine or touching the practise of it And if this belongs to wives toward their husbands much more will it belong to husbands toward their wives Doct. 4. Conjugall chastity should be joyned with feare This is gathered from verse 2. Reason Because not only is impurity to be shunned but also all suspicion of impurity or of a minde inclining thereunto Vse 1. This may serve to admonish man and wife to shun all those courses that may any way be any blemish to their chastity though it be but in shew or appearance 2. To admonish all Christians to preserve their spirituall chastity with Christ and God with all feare Doct. 5. It is not the outward adorning but the inward thae we should make account of This is gathered from verse 3 4. Reason 1. Because the outward adorning belongs to the vanity of this world but the inward is spirituall life it selfe For Christ and grace is called the inward adorning of the heart or minde because it makes a man amiable and commends him in the sight of those which esteeme and prize it 2. Because only men look after the outward adorning and and those none of the graver sort neither but God himselfe lookes after the inward as it is in verse 4. 3. Because the outward adorning is not durable but the inward is incorruptible as it is in verse 4. which is not corruptible and 2 Cor. 4. 18. Vse This may serve to admonish us every day more and more to renounce this outward and worldly adorning and to looke to the inward and true adorning of the mind and soule Doct. 6. Meekenesse and mildenesse of spirit in women as in all others also is an adorning that is precious in the sight of God This is gathered from verse 4. Reason 1. Because many filthy unbeseeming things which arise from anger and perturbation of the minde are removed by such a disposition 2. Because such a disposition is very apt to please and all men desire that others should be well pleased with their behaviour Vse 1. This may serve to refute those which affect a kind of glory and honour by their fiercenesse and impatiency 2. To exhort us not only for civility sake but also for conscience toward God to endeavour to get such a disposition Doct. 7. Every man should seeke for examples of such vertues out of Scripture and apply them unto himselfe according to his owne proper condition For women have holy women proposed unto them for examples verse 5. So have men holy men Doct. 8. In weighing of examples we should have the chiefest regard to those that are most commended in Scripture This is gathered from those words Abraham Sara and the like verse 6. Doct. 9. Then and not before are we the children of such holy ones by a true imitation of them when we do so persist in well doing that no terrour or any other temptation is able to remove us from this our purpose and resolution This is gathered from the 6. verse at the end For this is proposed in Sara to be chiefly imitated by women that out of her duty she followed Abraham in all his journey nor could any terrour keepe her back Doct. 10. Husbands should likewise doe their duty as well as the wives doe theirs This is gathered from verse 7. Reas. 1. Because there is the same obligation of Gods law on both sides 2. Because there is a mutuall relation betwixt these duties that one doth necessarily require the other 3. Because the duty of husbands to their wives and of wives to their husbands is almost the same but that the wife is to doe her part with subjection and it is the husbands part to rule Vse This may serve to admonish us not rigidly to exact the duty of others and in the meane time to neglect our owne Doct. 11. It belongs unto men to excell in knowledge and understanding This is gathered from those words according to knowledge Reas. 1. Because by nature they have a kind of perfection above women in those things which belong unto knowledge whereupon the woman is in this place called the weaker vessell 2. Because by their duty they should be the heads of their wives to direct and governe them 3. Because they have greater meanes to gaine knowledge for as it is not lawfull for women to speake in the Church so neither have they any thing to doe in other exercises whereby mens wits are
An ANALYTICALL EXPOSITION Of both the Epistles of the Apostle PETER Illustrated by Doctrines out of every Text. And applyed by their Uses for a further progresse in Holinesse By the Reverend and faithfull Minister of God William Ames D. D. and late of Christs Colledge in Cambridge LONDON Printed by E. G. for Iohn Rothwell at the 〈…〉 in Pauls Churchâ—â—â—◠〈…〉 1 Peter 1 2 c. Verse 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Verse 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ Grace unto you and peace be multiplyed The Analysis THe Scope of this Epistle is to exhort the faithfull to continue stedfast in that grace of God wherein they stood as it is expresly set downe chap. 5. vers 12. But because that grace of God is considered in a twofold respect either as it doth put a man into the state of grace and so it equally belongs unto all the faithfull or as it doth direct the faithfull in the performing of their duties towards others according to that speciall condition wherein they are placed therefore in the first place the Apostle exhorts them to hold fast that grace because it belongs to the state of the regenerate man from the beginning of the Epistle to the 13 verse of the 2 chap. and then he commends and perswades them unto that speciall grace which doth in the first place direct subjects in their obedience towards the Magistrates to the 18 vers Servants in obedience towards their Masters to the end of the chapter Wives in their subjection to their husbands from the beginning of the third chapter to the seventh verse Husbands in their duty towards their wives vers 7. Brethren in their duty towards their brethren vers 8. The afflicted towards their persecutors from the 9 vers to the beginning of the 5 chap. The Elders towards their Churches from the beginning of the 5 chap. to the 5. vers The younger towards their elders at the beginning of the 5. vers and finally all both towards others and towards themselves to the 10 vers where the whole foregoing exhortation is turned into a short prayer which serves for a forcible conclusion of the whole Epistle To the Epistle it selfe there belong two common adjuncts An Inscription vers 1 2. A Subscription in the three last In the Inscription there is contained according to the usuall manner of Epistles a holy salutation shewing first by whom this Epistle was written secondly to whom thirdly with what minde or affection it was written unto them which is set forth by that pious wish wherein he wisheth unto them the greatest good Grace and Peace In the person writing and the good wished there are all things the same with those that are spoken of in the second Epistle But the description of the persons to whom it was written is something fuller here then there now they are described first by their outward condition strangers scattered throughout Pontus Asia Galatia Cappadocia Secondly by their inward spirituall condition which is set forth 1. by the fundamentall cause of it Election to wit of God 2. by the finall cause Sanctification 3. by the subservient cause Reconciliation to wit conferred in obedience and sprinkling of the blood of Iesus Christ which three causes of our sanctification are set forth by the three persons of the Deity to whom as to the authors thereof they are distinctly ascribed Election to God the Father Sanctification to the holy Spirit Reconciliation to Jesus Christ. By the strangers scattered to whom this Epistle is chiefly directed we are to understand the Jewes together with the other Israelites who did imbrace the faith For Iames Iohn and Peter discharged their Apostleship amongst the circumcised Israelites Gal. 2 8 9. Therefore as Iames doth expresly direct his Epistle to the twelve Tribes scattered so here also by the same reason by the strangers scattered we are to understand the twelve Tribes scattered By the foreknowledge of God according to which the faithfull are here said to be elect we are to understand election it selfe as it is in God Rom. 8. 29. and by election the same act of God as it is terminated in the faithfull and put in execution by effectuall vocation By sanctification of the Spirit we are to understand the whole spirituall change of our condition even unto perfect holinesse and glory because sanctification is the meanes of salvation unto which we are chosen 2 Thess. 2. 13. By obedience and sprinkling of the blood of Christ we are to understand the whole worke of Redemption together with the application thereof unto justification and reconciliation with God Ephes. 1. 6. 7. The Doctrines that we may draw from this are these Doct. 1. The beginning and fountaine of all our happinesse and consolation consists in this that we are the elect of God This is gathered from hence that the Apostle purposing in this description to make mention of those things that did most of all pertaine to the consolation of the faithfull puts election in the first place 1 Thess. 1. 4. Reason 1. Because all our happinesse comes wholly from God who is the author and fountaine of all good now it comes from him not by the way of nature but of counsell and free election and so it proceeds from election it selfe 2. Because all his speciall blessings which belong unto our salvation depend upon election Ephes. 1. 3 4. Vse This may serve to exhort us to use all diligence to make our election certaine and sure 2 Peter 1. 10. Doct. 2. There is no other cause or reason to be given of our election unto salvation but onely the good pleasure of God This is drawne from those words Elect according to the foreknowledge of God for if there were any cause extra Deum out of God that could possibly be discerned by the eye or sense of men it is most likely that the Apostle would have named that as being more knowne and discernable and so more properly belonging to that consolation and congratulation which he proposed to himselfe Reason 1. Because the counsels and decrees of God do not depend upon those things that are extra Deum without God but they depend upon Gods decrees for the decrees are first and they last 2. Because otherwise all the glory of our election and salvation should not wholly be ascribed unto God and consequently all praise and thanksgiving should not be due unto him alone 3. Because if our election did depend upon our selves who are weake and changeable every houre our election also it selfe would be changeable and uncertaine and so would afford us no sound consolation Vse 1. This may serve to refute those that make Gods election to depend upon our faith and perseverance as a cause or condition requisite 2. To exhort us to acknowledge this
Wherefore The exhortation it selfe is to a desire or love of the word of God which he had before commended verse 2. Which exhortation he doth so lay downe that in the first place he shewes that the vices which are contrary to this duty must be laid aside and taken heed of which aâ—e five malice guile hypocrisies envies evill-speakings verse 1. And in the second place he gives reasons agreeable thereunto to stirre us up unto this duty to wit a desire of the word The first reason is taken from the use or effect of this word in respect of them that it makes much for the edification of the faithfull and this Use is allegorically set forth verse 2 where the regenerate faithfull are compared to infants newly borne and the word to sincere milke and the edification which is made by the word is compared to that action which infants obtaine by the use of wholesome milkâ— The second reason is taken by a continuation of the same allegory from the object of the word which he proposed to be tasted and that is God himselfe and our Saviour Jesus Christ whose perfection and fitnesse for edification is declared Verse 3 where he is said to be gracious and is confirmed also by the experience and testimony of all the faithfull who are said to have tasted this graciousnesse ibid. if so be yee have tasted that the Lord is gracious In the explication of this affection that ought to be set upon our Lord Jesus Christ as the primary object of this word the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty it selfe of comming unto Christ and adheâ—ing unto him by faith is proposed verse 4. To whom comming And then the reason of this duty is allegorically declared to wit that Christ is the foundation of the spirituall building that liveth for ever Ibid. as unto a living stone and the faithfull are the parts of the building or of the spirituall house that is to be built upon this foundation at the beginning of verse 5. And he doth further illustrate both parts of this reason The first concerning the foundation or subject he doth declare by divers arguments when he saith that it was disallowed of men but yet chosen of God and precious verse 4. The second concerning the parts of the building that are joyned to it he doth illustrate urge from the effects which are allegorically also set forth to wit that by this comming unto Christ as unto the foundation the faithfull are not only made a spirituall house as the temple wherein sacrifices acceptable to God are offered up but they shall also be the Priests that shall offer up spirituall sacrifices acceptable to God through Iesus Christ verse 5. This that hath beene spoken of the saving effect of Christ as our Saviour which redounds unto all the faithfull the Apostle doth confirme by the testimony of Scripture verse 6. Which testimony he doth explaine and apply by the contrary affections and manners how contrary sorts of men carry themselves towards Christ that is the believers and the unbelievers To the believers Christ is said to be precious verse 7. at the beginning because they put their whole trust and confidence in Christ and consequently give him the honour of the true Messias and Saviour but to the unbelievers he is a stone of stumbling and a rock of offence verse 7 8. Because being offended at his humility they do not receive him as their Saviour whose infidelity he doth illustrate by the antecedent decree of God whereby it was ordained verse 8. at the end Whereunto also they are appointed As on the contrary the condition of the faithfull is illustrated First by the secret election of God that was the cause thereof verse 9. at the beginning Secondly by the dignity which they obtaine by faith by vertue of this election to wit that they are a royall Priesthood an holy nation Gods peculiar people Thirdly by the end and use of this dignity to which they are called which is to shew forth the praise of God verse 9. at the end Fourthly by comparing the state that is unlike it wherein they were before their calling to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ verse 10. The Doctrines arising from hence are these Doct. 1. The right use of the word of God is the proper meanes to increase grace This is gathered from the connexion of this exhortation with that which went before For when the Apostle had before exhorted to constancy in grace and to obedience in holinesse and to brotherly love by a reason also taken in the last place from the worde of God whereby as of incorruptible seed all the faithfull are regenerated here in the beginning of this Chapter he commends unto us the right use of that word as the proper and only meanes to perfect all those things Reas. 1. Because the word is the instrument chosen by God and sanctified to that use 1 Cor. 1. 21. 2. Because the word especially of the Gospell is the ministration of the Spirit who is the authour and sinisher of every grace 2 Cor. 3. 6. 8. 3. Because the word shewes us the good and perfect will of God Rom. 12. 2. 4. Because it furnisheth a man unto every good worke 2. Tim. 3. 17. Vse 1. This may serve to refute some fanatick hereticks that neglect the word of God and looke for immediate revelations and dreame of a greater perfection then is contained in the word 2. To exhort us to give diligent heed unto the word of God in all things untill we come to the end of perfection in heaven 2. Pet. 1. 19. Doct. 2. If we meane to use the word of God aright wee must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word This is gathered from the 1. verse Where five remarkeable vices are propounded to be laid aside denyed and mortified before the word can have its due effect in our hearts Reas. 1. Because as the matter if it be not fitly prepared cannot receive the forme neither can the field if it be not manured cherish the seed to bring forth fruit So neither can the heart of man if it be not subdued by repentance receive the word of God with profit 2. Because such a purpose to forsake all that is contrary to the word of God is the first beginning of that saving operation which the word of God doth make wheresoever it begins to be received and whereby it makes way for it selfe to perfect all operations Vse 1. This may serve to condemne those that will be hearers of the word of God but so that they will not forsake their accustomed sinnes 2. To admonish us not to take this thought and purpose into our minds in the generall and once only at our first conversion but upon all occasions
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.
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
unto others 2. To exhort us every one to use that gift which he hath to the good of others Doct. 8. In exercising those gifts which belong to the preaching or declaration of Gods word our chiefe care should be so to carry our selves as becomes the word of God This is gathered from verse 11 at the beginning Reason 1. Because every action rightly ordered should have a just proportion to its object 2. Because so great is the dignity of Gods word that without such a care it cannot be kept safe without wronging of it 3. Because all the power of our speech concerning Gods word is lost if it take not its whole strength from the word it selfe Vse This may serve to admonish not only the Preachers that they handle the word of God holily faithfully and gravely but also all hearers that they judge aright of the Sermon and make distinction betwixt those Preachers which speake as the Oracles of God and others which speake as a humane speech or oration and that they themselves also if upon occasion they should treat of the word of God in private should doe it holily gravely and reverently as it becomes the word of God to be handled Doct. 9. He that with his wealth ministreth to the necessities of others should do it according to the ability which he hath received of god This is gathered from verse 11 that is he must do it not by constraint sparingly and slowly but with a ready and cheerefull affection to his power and beyond his power voluntarily 2 Cor. 8. 3. Reason 1. Because this communicating is as it were a sacrifice wherewith God is well pleased Heb. 3. 16. 2. Because from this sowing we may expect a great harvest of Gods blessing 2 Cor. 9. 6. Vse This may serve to admonish us not to performe such duties according to the fashion and custome of the world as if their example were our rule but according to the ability which God hath afforded us Doct. 10. God is to be glorified in all things As the Apostle 1 Cor. 10. 31. Reas. 1. Because the glory of God is the end of all things 2. Because our actions are not religious but so farre forth as they are directed to that end 3 Because God will glorifie those which glorifie him Vse This may serve to admonish us not to imagine that our duty in glorifying God is restrained to the publick worship as many use to do but to have a care of this duty in all things Doct. 11. God is to be glorified by Iesus Christ. Reason 1. Because in the name and by the power of Christ we do all the good that we do Col. 3. 17. 2. Because we should represent that which we doe before God by Christ. 3. Because we cannot glorifie God by any other meanes but by following the example of Christ and observing his dâ—ctrine Vse This may serve to direct us that Christ should be all in all unto us Doct. 12. We should be so disposed towards God in Christ that we should never think of his glory without an elevation of the heart to confesse God which we should cherish and increase This is gathered from that doxologie to whom be praise and dominion for ever and ever Amen For the Apostle breakes forth into this declaration of Gods glory being as it were forced thereunto by the meditation of that duty which he had now propounded to glorifie God Reason 1. Because thereby appeares our inward disposition to the performing of that duty 2. Because it is the beginning of the deed 3. Because God should raigne in our hearts that we might not so much upon deliberation as naturally be stirred up and moved towards him to the declaration of all those things which may make for his glory Vse This may serve to reprove the common stupidity of men who are nothing at all moved with those things which do most neerely belong to the glory of Gods name Verse 12. Beloved thinke is not strange concerning the fiery triall which is to try you as though some strange thing happened unto you Verse 13. But rejoyce in as much as ye are partakers of Christs suffâ—â—ings that when his glory shall be revealed ye may be glad also with exâ—â—eding â—oy Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God resteth upon you on thâ—ir part he is evill 〈◊〉 of but on your part he is glorified Verse 15. But let none of you 〈◊〉 as a murderer or as a thiefe or as an evill doer or as a busie-body in other mens matters Verse 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Verse 17. For the time is come that judgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospell of God Verse 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appeare Verse 19. Wherefore let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithfull Creator The Analysis THe Apostle doth here repeate that exhortation to suffer persecution aright which he had heretofore used againe and againe because this exhortation was very necessary and containes in it the primary scope of the Epistle But in this place he repeates it as a pre-occupation or anticipation of an objection or difficulty which might be made against the foregoing exhortation wherein he perswaded them to a constant care of all the duties of piety For they to whom this Epistle was to come might thus thinke with themselves that by this profession and practise of piety most grievous persecutions are like to befall them and that contrary to their expectation and therefore they are not to be requested by walking in the same way to heape so great evils upon themselves Of these persecutions therefore the Apostle warnes them 1. In generall that it should not seeme any new or strange thing to any Christian thereby to be troubled at it which he shewes 1. From their proper end that they are as it were fire to try the faith sincerity and constancy of the faithfull verse 12. 2. From the similitude that is betwixt the faithfull and Christ in suffering afflictions in which respect they should be so farre from being troubled at it that they should rejoyce which is contrary to perturbation The reason of which consequence is taken from the effect to wit because by suffering afflictions after this manner the faithfull come to partake of glory and eternall joy with Christ. 3. From the blessednesse which is adjoyned unto it in respect of the communion of the holy Spirit who when he is blasphemed by the persecutors is present with those that suffer and is glorified by them verse 14. But that this which the Apostle hath spoken may be rightly
esteemed of as that they should depend upon them 3. Because they will labour to please him most from whom they expect their reward Now they should please Christ not men Vse This may serve to comfort godly Ministers against those troubles which they finde men to make against them Doct. 10. Their reward is a crowne of eternall glory Reason 1. Because glory is the reward of the faithfull for all kinde of obedience towards God Now in the Ministery there is a speciall kinde of obedience 2. Because those that did strive or runne lawfully in a race there was wont to be a Crowne set before them so for those that carry themselves well in the exercise of the Ministery besides the glory common to all the Saints there is a speciall kinde of addition prepared which is like as it were a crown Vse This may serve to exhort Ministers couragiously to contemne all temporary ignominy and disgrace for this Crowne of eternall glory Doct. 11. This Crowne of glory shall be fully given at Christs second comming to judgement Vse This may serve to admonish us patiently to persevere unto the end Verse 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time Verse 7. Casting all your care upon him for he careth for you The Analysis THe Apostle having in the former verses described the duty of the Elders towards the Church or the younger sort and perswaded them unto it he doth there-hence conclude the duty of the younger towards the elders by a comparing of things that are alike unto it as the first word of the 5 verse shewes unto us Likewise This duty is in generall pointed out by subjection which is set forth by the other duty that is due not only to the Elders but also to all the members of the Church by reason of that nature which it hath common with the former and it is also called subjection in those words yea all of you be subject one to another Now this subjection as well unto the Elders as unto all is first described what kinde of subjection it ought to be to wit not only outward but proceeding from the inward subjection of the soule unto God be clothed with humility And that it is meant of humility towards God may be gathered from verse 6. Secondly He doth perswade them also unto this humility 1. Because it is an ornament of the minde that by the way 2. From Gods blessing adjoyned which followes thereupon God gives grace unto the humble which is illustrated by Gods curse contrary thereunto that fals upon the proud God resisteth the proud Thirdly he doth urge and presse them unto this subjection towards God verse 6. Humble your selves therefore and he shewes the proper reason of this subjection which is the mighty hand or omnipotency of God and withall hee explaines that reason which he had before propounded concerning the blessing and grace of God towards the humble to wit that by that grace they shall be exalted the time of which exaltation is marked out that it shall be in due time that hee may exalt you in due time In the last place by anticipation of a close but weighty objection whereby this subjection is usually made very difficult he shewes the true manner thereof to wit that it should be joyned with that confidence which casts all care upon God so that no feare or worldly care can hinder this subjection which confidence he doth perswade them unto by that effectuall providence which God hath over the faithfull for their good verse 7 at the end For he careth for you The doctrines arising herehence Doct. 1. There is the like duty of the people towards their Pastors as there is of the Pastors towards the people This is gathered from verse 5 at the beginning Likewise ye younger Now by the younger in this place is chiefely meant the flock which depends upon the Pastors because the Pastors and Presbyters were for the most part chosen of those that were elder in age and therefore the greatest part of the flock consisted of youngers Now their duty is said to be like not for that it is in the same kinde that the people should guide their Pastors as the Pastors do guâ—de the people but because there is the like reason of both their duties Reason 1. Because the same God and Lord both of Pastors people hath imposed and prescribed to both their duties 2. Because that relation which is betwixt the Pastor and people requires a mutuall intercourse of duty 3. Because the Pastors labour and care is made void if the people do not in some sort answer the same 4. Because the Pastors care and labour tending to the salvation of the people deserves it Vs. This may serve to reprove those that are very curious and rigid in exacting their Pastors duty when in the meane time they are nothing carefull of their own dutie Doct. 2. The duty of people towards their Pastors consists chiefly in subjection Reason 1. Because their Pastors are set over them in Gods name 2. Because faithfull Pastors propound nothing else to themselves to observe but the will of God whereunto subjection and obedience must necessarily be yeelded 3. Because in the calling of their Pastors they did either expresly or covertly at least promise this very thing Vse This may serve to reprove those that come unto Sermons as Judges to play the Criticks not to subject themselves to the will of God and such as cast off all discipline as an intollerable yoke Doct. 3. There is a kind of subjection also due unto all Christians This is gathered from these words Be yee all subject one to another Reason 1. Because as occasion shall serve we should humble our selves to performe the meanest offices unto our brethren 2. Because we should submit our selves unto the private admonitions of our brethren 3. Because we should with all patience beare all the infirmities of our brethren Vse This may serve to reprove the arrogancy and pride of men which cannot endure any such subjection Doct. 4. Humility is a great ornament Reason 1. Because humility is a singular vertue and in some sort the foundation of all the rest 2. Because it makes us acceptable unto godly men to whom in this regard we are made more profitable 3. Because it doth greatly commend us in the sight of God when for his sake we are subject not only to our superiours and equals but also to those of the lowest degree Vse This may serve to refute all those that seeke for honour and reputation by arrogancy and shunne humility as it were a vile debasing of a mans selfe Doct. 5. God resisteth the proud Reason 1. Because the proud resist the will of God
2. Because they seeke unfitting things or at least not after a due manner 3. Because whatsoever proceeds from pride turnes to the dishonour of God to whom all subjection is due Vse This may serve to condemne proud men Doct. 6. God giveth grace to the humble Reason 1. Because the promise of grace was made to humility 2. Because humility is the disposing and fitting of a man for to receive grace 3. Because only the humble men have a worthy esteeme of Gods grace Vse This may serve to exhort us greatly to labour for humility Doct. 7. The strength and power of God should stirre us up to subjection towards him This is gathered from verse 6 at the beginning Reason 1. Because it were madnesse to resist the Almighty 2. Because Gods omnipotencie is the protection of those that humble themselves before him Vse This may serve to admonish us not to suffer our selves so much as in thought to be led away from our obedience towards God but from the meditation of Gods omnipotency and our own infirmity to increase daily more and more in humility Doct. 8. God will exalt the humble in due time This is gathered from verse 6 at the end Reason 1. Because glory is the reward of obedience 2. Because they glorifie God and therefore God will exalt them according to his promise Those that honour me I will honour Vse This may serve to direct us to seek for true exaltation by humilitie and submission Doct. 9. They that humble themselves before God may safely and also should cast all their care upon God This is gathered from verse 7. Reason 1. Because this is Gods covenant that he will be alwayes all-sufficient unto them that walke before him 2. Because God by a singular care and providence watcheth over those that have a care of his glory seek his kingdome as it is in the text He careth for you Vse This may serve to comfort all the godly because God hath freed them from all care and they should imbrace this libertie by true faith and putting their trust in him and apply it to themselves Verse 8. Be sober be vigilant because your adversary the Devill as a roaring Lion walketh about seeking whom he may devoure Verse 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in yonr brethren that are in the world Verse 10. But the God of all grace who hath called us into his eternall glory by Christ Iesus after that ye have suffered a while make you perfect stablish strengthen settle you Verse 11. To him be glory and dominion for ever and ever Amen The Analysis FOr conclusion of the whole Epistle to the foregoing exhortations there is added one generall one which doth most neerely belong to the scope of the Apostle to wit that notwithstanding all opposition difficulty and temptation they should constantly persist and go forward in that grace which they had received Now this care is described 1 by two duties which belong to the due manner thereof sobernesse and vigilancy 2. The necessity of these duties is shewed by the grievous danger to which otherwise they should be exposed And this danger is set forth by the efficient cause thereof the Devill of whom the Apostle makes a description to that purpose 1 By the opposition and enmity which he hath against us in respect whereof he is called our adversary or enemy 2. By the manner and degree of that enmitie that it is joyned with cruelty as of a roaring Lion 3. That besides this cruelty there is over and above in him very great diligence and greedinesse to do us hurt in these words seeking whom he may devoure Now the Apostle gives us warning that we must not yeeld to this enemy and danger which he threatens us but resist it verse 9 at the beginning which is nothing else but not to suffer our selves to be removed by his temptations from the grace of God and the chiefe meanes of this resistance he shewes to consist in the stedfastnesse of our faith which faith may in this respect be wonderfully confirmed by the example of our brethren in the world who have experience of the like afflictions and temptations of Sathan Agreeable to this exhortation he addes a prayer verse 10. Because the successe of all our endeavours depends upon the grace and blessing of God And in this prayer he beseecheth God to strengthen the faithfull and make them perfect in all grace at the end of the verse make you perfect stablish strengthen settle you The arguments whereby he confirmes their faith that they shall obtaine this petition are two 1. The all-sufficiencie of the grace of God in it selfe in which respect this title is given unto God that he is the God of all grace 2. The communicating of this grace in the calling of the faithfull in these words who hath called you the grace of which calling is shewed first by the end and scope that it is to partake of the eternall glorie of God Secondly by the principall cause in Christ Iesus Thirdly by the condition that goes before the accomplishment of this calling and properly belongs to this exhortation of the Apostle unto constancie in afflictions to wit because we are so called unto eternall glorie that in the meane time we must suffer afflictions after that ye have suffered a while In the last place upon occasion of this prayer he addes a religious doxologie glorifying God verse 11. wherein is contained both the last end of that petition and a confirmation of the same that it shall be heard as also an indirect exhortation to the faithfull to bend all their care thereunto to glorifie Gods name really and effectually by persisting in the grace of God The Doctrines arising here-hence Doct. 1. We had need to watch continually Be vigilant Reason 1. Because sinne and danger doth naturally steale upon us if we do not resist it 2. Because we cannot do our duty without diligent care and labour and therein consists the manner of watching 3. Because if we could avoid danger obtain our desires if we did not seeke it with care and diligence it would be no praise to us nor peace of conscience Vse This may serve to direct us to imitate watchmen which watch and ward to keepe the Citie the like diligence should we use in keeping our soules to examine all that goes in and out our thoughts affections words and actions together with the occasions of them what they are whence they came and whither they tend Doct. 2. That we may watch as we ought to do it is required that we should be sober Now by sobernesse is meant the moderation of our affections touching all worldly things Reason 1. Because the cares of this world do so burthen the soule that they leave no place for spirituall cares 2. Because the care of the world doth draw and distract the minde so that although it doth not altogether exclude
are more fully delivered it was most fitting that grace should be named in such lâ—ke salutations Vse This may serve to exhort and direct us above all things to wish grace and Christian peace unto all those to whom we are well-wishers Doct. 11. The desires of the faithfull are chiefly for those spirituall good things Grace and peace Reason The Reason of the Collection is this because the Apostle in this beginning of the Epistle labours to get the good will of those to whom he writes by shewing the prayer that he had made for them Now he could not effect this if his prayer were not according to their desire for if he should have wished any of those things that they cared not for such a wish would have done no good with them Vse This may serve to exhort us all to examine our selves according to this rule For if wee make no reckoning at all of the meanes and instruments of grace but doe reject or despise those that labour most to procure this grace and peace for us we have cause to feare that we are yet farre from the nature and disposition of true beleevers Doct. 3. They which have gone farthest in faith and grace have yet need of grace This is gathered therehence that the Apostle wisheth grace unto those that have obtained like pretious faith with the Apostles themselves Vse 1. This may serve to refute the Papists of their merits 2. To exhort us to humility and continuall prayer for the grace of God Doct. 4. Without Grace there is no true peace Grace is the cause and foundation of peace peace the effect and fruit of grace it is the inheritance which Christ left unto his disciples alone Iohn 14. 27. Isay 48. last For this peace is not an externall and worldly peace but spirituall and internall Before we are partakers of grace we are called in Scripture Gods enemies so that we doe wage a kind of warre against God himselfe and therefore also against the Angels of God and other of his creatures Now by grace and by it alone is peace made Vse This may serve to refute and reprove the folly of those men which so please themselves in that outward quietnesse which they enjoy when in the meane time they are utterly void and ignorant of the grace of God Doct. 5. We must seeke not only for grace and peace but also for great abundance of it This is gathered from that word Grace and peace be multiplyed For the good things of that grace are such that they cannot be too much in this there is no sinning in excesse Hence it is that the Apostle Paul alwayes exhorts the faithfull and prayes also that the faithfull may abound more and more in all grace And to the Ephesians he proposeth the breadth and length and depth and height of this grace that they may be rooted and grounded in it Chap. 3. verse 18. Vse 1. This may serve to refute and condemne those that so rest in the present grace which they have or seeme to have that they looke for no more Such do those men seeme to be that thinke they know enough beleeve enough love enough c. And therefore they neglect both the publick and the private meanes whereby they might be farther edified The state of a Christian in this life is a state of building not perfection therefore as he would shew himselfe to be a foolish builder that should rest in the middle of his worke and not make up the perfect structure so also in a Christian life 2. To exhort us to stirre up our selves and labour for more abundant grace and peace Argument 1. The first argument may be taken from the nature of grace and peace which is such that he that hath once tasted the sweetnesse thereof cannot but desire a fuller draught of it 1 Pet. 2. 2. 3. Desire the sincere milke c. Argument 2. From the imperfect degree that we have yet attained We are for the most part as new borne babes as the Apostle speakes in the same place Argument 3. From the will of God to whom nothing is more acceptable then that we should seeke for plenty of his grace Isay 55. 2. Prov. 9. Argument 4. From the sinne or guilt which followes the neglect of that duty For as amongst men if one should set before us most precious wares and should commend them and also offer them freely unto us he could not but take it ill if we should refuse them so much more may we think that Gods anger is incensed towards those that neglect and despise the riches of this grace that he hath set before them and commended unto them Doct. 6. God is the only author of grace and peace This is gathered from 1 Peter 5. 10. God is called the author of all grace Hence by a kinde of appropriation he is called the God of grace as in another place he is called the Father of mercies and God of all consolations and grace also in this signification is called the grace of God so also of peace we finde in Scriptures that God is called the God of peace and true peace is every where called the peace of God Vse 1. This may serve to refute all the Papists that manifest the contrary both in their words and practise For they are wont to call the blessed Virgin the Mother of grace so also they runne unto her and to other Saints as if they were the authors of grace and peace 2. To instruct and confirme us in this truth that the bestowing of grace and peace depends upon the meere good will and pleasure of God For when God is called the God of grace it is meant also that he is the Lord of grace who can according to his good pleasure give it to whom he will and deny it to whom he will This is gathered from 1 Thess. 5. 23. and 2 Thess. 3. 16. for he that in the former place is called the God of peace in the latter is called the Lord of peace Therefore when we see that grace peace is granted unto some denied unto others we should rest satisfied in the good will of God according to the example of Christ Matth. 10. For by so doing we give glory to God as is evident 3. To exhort us to pray unto this great God to give us grace and peace Doct. 7. Jesus Christ is the beginning of all grace and peace God is the first and principall author and so also Christ as he is God but as he is God and man our Mediatour so he is the beginning ordained by God as the head from whom all grace is to be derived unto his members as into the vessels of grace so that God is as it were the first and principall fountaine Christ as the secondary fountaine in whom is hid all grace that is to be given unto the faithfull and the faithfull themselves are the vessels that draw and receive this grace which runnes
to the highest perfection as we may see in their examples who in this respect are most commended in Scripture Vse 1. This may serve to reprove and condemne those to whom the bare profession of piety seemes to be enough and too much that feare lest they should be too godly that is lest they should be too happy this is a certaine token of a carnall minde 2. To exhort us 1. To give God thanks that he hath not only admitted us into the suburbs as it were and gates of this kingdome but hath also revealed unto us those things which are more inward and secret 2. To be diligent and carefull that we do not neglect or despise so great grace but day by day earnestly to strive to make a greater progresse in this kingdome which we shall do if we be more diligent and religious in those exercises whereby this kingdome is advanced Verse 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be stablished in the present truth Verse 13. Yea I think it meet as long as I am in this tabernacle to stirre you up by putting you in remembrance Verse 14. Knowing that shortly I must put off this my tabernacle even as our Lord Iesus Christ hath shewed me Verse 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remâ—mbrance The Analysis IN the former words the Apostle had given a reason of his exhortation why all the faithfull should imbrace it and in these words he gives a reason of the same why he should use it unto them which reason he delivers by way of anticipation whereby he meets with a close objection by a kinde of modest excuse or by removing the cause which they might suspect why he should put them in remembrance of these things namely because he did think they were ignorant and unstable Now he shewes that this was not the cause in these words though ye know them and be stablished in the present truth And then he brings divers true causes that moved him to make this exhortation unto them 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them This reason is intimated in that causall particle whereby he joynes these words with the former wherefore that is for those benefits sake which you shall receive by this meanes I thought it my part to put you in remembrance of these things after this manner 2. The second reason which depends upon the former is the desire and care that he had to further their good this is intimated in these words I will not be negligent 3. The third reason is tâ—ken from the duty of the Apostle because justice and equity required this of him in these words I think it meet 4. The fourth reason is taken from the opportunity of time which he had now and was not long to continue that he had it now he shewes in these words as long as I am in this tabernacle that it was not long to continue in these words Knowing that shortly I must put off this my tabernacle which he confirmes by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth which is set forth by the adjunct of time that it would be profitable unto them not only while Peter lived but also after his death after my decease to have these things alwayes in remembrance verse 15. The Doctrines arising herehence Doct. 1. In our exhortations and admonitions we must not only looke unto it that that which we say be just and right but also that we speak it with a right minde and good intention and that it may so appeare also unto those with whom we have to do This is gathered from the scope of this text Reason 1. The first reason is taken from our duty for that which is good in it selfe becomes evill unto us and our duty is turned into sinne unlesse quod bonum est bene agamus we do that which is good after a good and right manner as if a man out of anger hatred envie or a desire to disgrace him or pride should tell his neighbour of any vice or stirre him up to do his duty 2. From the profit of our neighbour or the benefit of our admonition and exhortation For it depends oftentimes upon the mind or manner of doing it which is chiefly looked unto in such like duties so that they do either make way for our neighbours receiving it or cast an obstacle in the way to hinder him from receiving it Vse This may serve to reprove those that never exhort others but for revenge sake when there is some contention and strife betwixt them and then they please themselves most in reprooving other mens vices when they should not and when they should they are altogether silent Doct. 2. We must put our neighbours in remembrance of those things which make most for their good This is gathered from that particle Wherefore Reason Because admonition and exhortation are according to their nature workes of charity and tend unto the good of our neighbour therefore we should use it most unto those from whom we may expect most good Vse 1. This may serve to reprove those who if their neighbours do any thing unseemely or uncivilly or to the losse of their honour or some outward profit do presently take notice of it in them but never looke after those things that doe most pertaine to the kingdome of God those things indeed should not be neglected but these things should chiefly be looked after 2. To exhort us in those things which pertaine to the kingdome of God and the salvation of soules to have an especiall care of our duty towards our neighbour Hitherto belongs that which Peter saith that he would not be negligent that is that he would never lay aside the care of these things which although it did in a speciall manner pertaine to the duty of Peter an Apostle and other Ministers of the word yet it is proportionably to be extended to the common duty of all Christians because the reasons which strengthen it are for the most part common Doct. 3. In justice and equity we are bound to put one anâ—ther in remembrance This is gathered from these words I think it meet for although it doth not pertain unto that particular justice which consists in the equality of the thing received and repayed yet it is called justice because it hath as strong an obligation as any thing that is due by justice Rom. 1. 14. Vse This may serve to reprove those that account it a sinne to be negligent in paying debts but make no account of the neglect of this duty Doct. 4. They that are learned and also stablished in the truth do yet stand in need of admonitions and exhortations This is gathered from these words though
voice Iohn 12. 28. and such was this voice that was twice repeated Now as we should magnifie every word of God so in a speciall manner should we observe and take notice of such words as these 2. To admonish us to depend upon Christ alone and to have recourse unto him only in those things which pertaine unto our salvation 1. Because such a testimony was never given of any one besides Christ. 2. In this testimony power honour and glory is so given unto Christ that it is denied unto all others for the demonstrative particle that as it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an exclusive vertue as touching all others excluding all others from being partakers of it Doct. 7. This voice of God did effectually bring honour and glory unto Christ. This is gathered from these words He received from God the Father honour and glory when there came such a voice unto him Reason 1. Because the testimony of God is infallibly true ◠2. There is joyned with it omnipotent power when it is said to come from the excellent glory Vse 1. This may serve to instruct us by faith to relye upon every testimony of God For that which God promiseth or any way witnesseth is as sure as that which we have already received or do see brought to passe We may oftentimes doubt of mens words because they have neither perfect truth nor perfect power but the excellent glory of God whereof mention is here made requires far otherwise of us 2. To exhort us for the confirmation of our faith to have alwayes in our eyes the excellent glory of God whereby he can and also will do whatsoever he hath said Doct. 8. Those things which pertaine unto the kingdome of Christ are so holy that they make the place it selfe wherein they are declared in some sort holy This is gathered from these words in the holy Mount For this Mount was not holy but by this transfiguration and this voice that came from heaven Exod. 3. 5. Iohn 6. 3. Vse 1. This may serve to reprove the stupidity of those that are nothing taken with such things as these that are so holy 2. To exhort us reverently and religiously to prepare our selves and apply our mindes unto holy exercises Eccles. 5. 1. Verse 19. We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starre arise in your hearts Verse 20. Knowing this first that no prophesie of the Scripture is of any private interpretation Verse 21. For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost The Analysis PEter had before proved the certainty of the Gospell by the testimony of the Apostles who were eye-witnesses and eare-witnesses of it now he proves the same certainty by the testimony of the word of prophesie which he sets forth 1. By the adjunct of stability and that in comparison to the testimony of the Apostles in respect whereof this word of prophesie is said to be more sure 2. By the duty adjoyned which is due unto this word of prophesie namely a religious heed and attention which should be given unto this word W ch attention is declared 1. By the end and use of this word of prophesie which is by way of comparison set forth by the use of a light 2. by the helping cause 3. By the esteeme which we should have of the Prophesie of Scripture verse 20 21. namely that it is by the instinct of the Holy Ghost which is set forth by those Prophesies that are contrary thereunto namely such as are of private interpretation or by the will of man By prophesie is meant not the foretelling of those things that depend upon any naturall causes for so the Astrologers and Physitians can foretell many things being skilfull in the naturall causes nor of those things that depend upon the will of any creature for so those that know other mens counsell may foretell many things probably at least but prophesie is a fore-telling of those things that depend only upon the will of God and can be knowne by God alone and those to whom he hath revealed it By the word of Prophesie is meant the Prophesie of holy Scripture as it is expresly set downe verse 20. which is distinguished in this respect not only from false prophesies but also from other true ones which were never in the Canon of the Scripture The Doctrines rising herehence Doct. 1. The word of Prophesie is a more sure testimony then the testimony of any men or of those things that our senses themselves can give us This is gathered from the comparison which is here made betwixt this testimony and that which went before But it is said to be more sure not more true because that which the Apostles witnessed was as true but their testimony did not carry with it so great a confirmation of the truth Reason 1. Because it appeared not so much to be a divine testimony being not as yet expressed in the Scriptures 2. Because it could not prevaile so much upon the mindes of the Jewes as the word of prophesie which had now for many ages bin as it were habitually confirmed in their minds 3. Because the testimony of one that foresaw the truth hath more divine operation in it then the testimony of him that witnesseth what he hath seen or heard being present Ioh. 5. 36 39. There are three degrees of testimonies 1 Of Iohn 2. Of the workes of Christ. 3. Of the Scripture or word of prophesie The testimony of works is said to be greater then the testimony of Iohn and the testimony of the Scripture by way of gradation is intimated to be greater then both Vse 1. This may serve to instruct us in all those things that pertaine unto faith and our salvation to depend only upon the Scriptures because nothing can be more sure 2. To exhort us to give God thankes that he hath not only made knowne unto us his truth but hath also confirmed it by strong and sure reasons and in all respects hath had regard to and provided for the weaknesse of our faith 3. To reprove many Christians which do too much stagger and doubt of these truths For there appeares such a wavering and doubting of the minde where the life is doubtfull and uncertaine and is not surely grounded and ordered according to the rules of Christ. Now we should be as sure of these matters of faith by the Scriptures as we are of those things that we our selves see now present before our eyes and go on as firmely and constantly in the way of Christ as if we did now with our eyes see Christ himself and all those things that he hath promised us or as if we did now heare that voice Arise ye dead and come to judgement Doct. 2. The
minds by way of remembrance Verse 2. That ye may be mindfull of the words which were spoken before by the holy Prophets and of the commandement of us the Apostles of the Lord and Saviour The Analysis THe Apostle now making haste to the end of the Epistle 1 Repeats the scope and aime that he had in writing in the 1 2 verse 2 He doth again describe those men of whom he writes this Epistle that they should beware verse 3 4. 3 He refutes their blaspemies from verse 5. to verse 11. 4 He shewes the use and fruit of his doctrine which all the faithfull should make of it from verse 11 to the end In repeating the end and scope of the Epistle he sets it forth and describes it 1 By the genus that it is a putting in remembrance 2 By the effect that it stirres up 3. By the object that it was directed unto them that had a pure minde 4 By the means how to obtaine this effect namely those things which were spoken before by the Prophets and commanded by the Apostles verse 2. 5 By the manner how all these things might be made the more effectuall to which purpose he useth a kinde of illustration namely that this putting in remembrance was iterated and repeated with an earnest vehemency This second Epistle I write and that with a fatherly kind of love which is intimated in the title which he gives them when he cals them beloved Of the putting in remembrance we spake before c. 1. v. 12 13. and also of stirring up Therefore passing over them we come to the next Doctrines arising herehence Doct. 1. The minds of the faithfull should be indued with purity and sincerity that they may receive the divine admonitions as they ought to be received This is gathered from these words I stir up your pure minds Now he doth not so much commend them by this his testimony as shew them what thing they ought chiefly to labour for that they may receive benefit by this writing So Iames 1. 21. and this first Epist. cap. 2. verse 2. Reason 1. Because as in all things that are of any moment there is alwayes required some preparing of the subject for example as in husbandry plowing and harrowing of the ground so and much more also is it required that we should prepare our hearts to receive the word of God with benefit Ierem. 4. 3 4. Now there can be no fitter preparation then by sincerity to lay aside all those things that are contrary to the word and hinder the efficacy thereof 2. Because the word of God is sincere and therefore it requires sincerity in those that receive it 1 Epist. c. 2. v. 2. 3. Because without sincerity nothing at all is done aright For sincerity is the common affection of obedience Vse 1. This may serve to reprove those that have no care at all rightly to dispose themselves for to receive the word of God aright 2. To exhort us to labour chiefly for this purity of minde and sincerity of heart Doct. 2. They that have a pure minde do willingly receive and retain those things that are proposed unto them out of the Prophets and Apostles This is gathered from verse 2. Reason 1. Because Christs sheepe know his voice and follow him Iohn 10. 27. Now his voice sounds in the Prophets and Apostles 2. Because in the Prophets and Apostles all things agree with sincerity 1 Pet. 2. 2. Psal. 19. 8 9. Vse This may serve to informe us to examine our minds according to this rule for they that care not for the words of the Prophets and Apostles have not purity of minde but they that cleave fast unto them although it be accompanied with divers infirmities have alwayes in readinesse a sure argument of their sincerity Doct. 3. Yet the very best have need to be often stirred up unto these duties This is gathered from these words This second Epistle I now write So Phil. 3. 1 and this Epistle c. 1. v. 10 13. Doct. 4. Such admonitions are works of Christian charity This is gathered from this title beloved Reason 1. Because they tend to deliver men from the greatest evill and to communicate unto them the greatest good 2. Because they pertaine unto the communication which is exercised by charity Vse 1. This may serve to reprove those that cannot endure admonitions and take them for their enemies that use them Gal. 4 16. 2 Tim. 4. 3. 2. To exhort us to exercise our selves unto this duty with all charity Verse 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts Verse 4. And saying Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the creation The Analysis VPon occasion of the Apostles testimony before cited there is in these words a new description made of some wicked men of whom we must greatly beware For in that he saith that this is first to be knowne what these wicked men are of whom he doth admonish us he doth thereby mean not only to shew that this is necessary to be known for the understanding and applying of the Apostles words with benefit but also that this may and ought to be chiefly observed out of the Apostles words namely that there shall come such men in the last dayes For so is this phrase explained Iude v. 18. These wicked men are described in generall 1 By their impiety towards God that they are scoffers 2. By their impurity of life and deeds that they walke after their own lusts Then in special by their arguing that the wicked scoffers used to defend their impiety and to remove the contrary doctrine from themselves verse 4 For in those words is expressed 1 their scoffing which was before noted in generall and 2 their argument is set forth wherby they would perswade themselves and others that they might walk after their own lusts without feare or danger namely because the comming of God the expectation whereof did deterre men from such a life is not to be feared in these words Where is the promise of his comming Now this they confirmed to themselves and others by a vaine comparing the times that went before with those that were to come that whereas there was no comming of the Lord to judge the world since the times of the Fathers and from the creation of the world there was no cause to feare that any such thing would happen at the end of the world in these words For since the Fathers fell asleepe all things continue as they were from the beginning of the creation Now this whole description or rather the thing described that is this impiety is illustrated by the adjunct of time wherein chiefly and by a speciall kind of eminency or abundance it is found namely in the last dayes The Doctrines arising here-hence Doct. 1. In the reading of the Scriptures we must give