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
An ANALYTICALL EXPOSITION Of both the Epistles of the Apostle PETER Illustrated by Doctrines out of every Text. And applyed by their Uses for a further progresse in Holinesse By the Reverend and faithfull Minister of God William Ames D. D. and late of Christs Colledge in Cambridge LONDON Printed by E. G. for Iohn Rothwell at the 〈…〉 in Pauls Churchâ—â—â—◠〈…〉 1 Peter 1 2 c. Verse 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Verse 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ Grace unto you and peace be multiplyed The Analysis THe Scope of this Epistle is to exhort the faithfull to continue stedfast in that grace of God wherein they stood as it is expresly set downe chap. 5. vers 12. But because that grace of God is considered in a twofold respect either as it doth put a man into the state of grace and so it equally belongs unto all the faithfull or as it doth direct the faithfull in the performing of their duties towards others according to that speciall condition wherein they are placed therefore in the first place the Apostle exhorts them to hold fast that grace because it belongs to the state of the regenerate man from the beginning of the Epistle to the 13 verse of the 2 chap. and then he commends and perswades them unto that speciall grace which doth in the first place direct subjects in their obedience towards the Magistrates to the 18 vers Servants in obedience towards their Masters to the end of the chapter Wives in their subjection to their husbands from the beginning of the third chapter to the seventh verse Husbands in their duty towards their wives vers 7. Brethren in their duty towards their brethren vers 8. The afflicted towards their persecutors from the 9 vers to the beginning of the 5 chap. The Elders towards their Churches from the beginning of the 5 chap. to the 5. vers The younger towards their elders at the beginning of the 5. vers and finally all both towards others and towards themselves to the 10 vers where the whole foregoing exhortation is turned into a short prayer which serves for a forcible conclusion of the whole Epistle To the Epistle it selfe there belong two common adjuncts An Inscription vers 1 2. A Subscription in the three last In the Inscription there is contained according to the usuall manner of Epistles a holy salutation shewing first by whom this Epistle was written secondly to whom thirdly with what minde or affection it was written unto them which is set forth by that pious wish wherein he wisheth unto them the greatest good Grace and Peace In the person writing and the good wished there are all things the same with those that are spoken of in the second Epistle But the description of the persons to whom it was written is something fuller here then there now they are described first by their outward condition strangers scattered throughout Pontus Asia Galatia Cappadocia Secondly by their inward spirituall condition which is set forth 1. by the fundamentall cause of it Election to wit of God 2. by the finall cause Sanctification 3. by the subservient cause Reconciliation to wit conferred in obedience and sprinkling of the blood of Iesus Christ which three causes of our sanctification are set forth by the three persons of the Deity to whom as to the authors thereof they are distinctly ascribed Election to God the Father Sanctification to the holy Spirit Reconciliation to Jesus Christ. By the strangers scattered to whom this Epistle is chiefly directed we are to understand the Jewes together with the other Israelites who did imbrace the faith For Iames Iohn and Peter discharged their Apostleship amongst the circumcised Israelites Gal. 2 8 9. Therefore as Iames doth expresly direct his Epistle to the twelve Tribes scattered so here also by the same reason by the strangers scattered we are to understand the twelve Tribes scattered By the foreknowledge of God according to which the faithfull are here said to be elect we are to understand election it selfe as it is in God Rom. 8. 29. and by election the same act of God as it is terminated in the faithfull and put in execution by effectuall vocation By sanctification of the Spirit we are to understand the whole spirituall change of our condition even unto perfect holinesse and glory because sanctification is the meanes of salvation unto which we are chosen 2 Thess. 2. 13. By obedience and sprinkling of the blood of Christ we are to understand the whole worke of Redemption together with the application thereof unto justification and reconciliation with God Ephes. 1. 6. 7. The Doctrines that we may draw from this are these Doct. 1. The beginning and fountaine of all our happinesse and consolation consists in this that we are the elect of God This is gathered from hence that the Apostle purposing in this description to make mention of those things that did most of all pertaine to the consolation of the faithfull puts election in the first place 1 Thess. 1. 4. Reason 1. Because all our happinesse comes wholly from God who is the author and fountaine of all good now it comes from him not by the way of nature but of counsell and free election and so it proceeds from election it selfe 2. Because all his speciall blessings which belong unto our salvation depend upon election Ephes. 1. 3 4. Vse This may serve to exhort us to use all diligence to make our election certaine and sure 2 Peter 1. 10. Doct. 2. There is no other cause or reason to be given of our election unto salvation but onely the good pleasure of God This is drawne from those words Elect according to the foreknowledge of God for if there were any cause extra Deum out of God that could possibly be discerned by the eye or sense of men it is most likely that the Apostle would have named that as being more knowne and discernable and so more properly belonging to that consolation and congratulation which he proposed to himselfe Reason 1. Because the counsels and decrees of God do not depend upon those things that are extra Deum without God but they depend upon Gods decrees for the decrees are first and they last 2. Because otherwise all the glory of our election and salvation should not wholly be ascribed unto God and consequently all praise and thanksgiving should not be due unto him alone 3. Because if our election did depend upon our selves who are weake and changeable every houre our election also it selfe would be changeable and uncertaine and so would afford us no sound consolation Vse 1. This may serve to refute those that make Gods election to depend upon our faith and perseverance as a cause or condition requisite 2. To exhort us to acknowledge this
Because 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
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