An Analyticall Exposition
of both the Epistles
of the Apostle Peter
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An
ANALYTICALL EXPOSITION
Of both the Epistles of the Apostle
PETER,
Illustrated by Doctrines out of every Text.
And applyed by their Uses, for a further
progresse in Holinesse.
* * * * *
By the Reverend and faithfull Minister of God,
_William Ames_, D.D.
and late of Christs Colledge in _Cambridge_.
* * * * *
Illustration: (‡ colophon)
LONDON,
Printed by _E. G._ for _Iohn Rothwell_, at the _Sunne_
in Pauls Church-yard. 1641.
A Commentary upon the first Epistle of Peter.
Illustration: (‡ decoration)
_1 Peter 1, 2_, &c.
Verse 1. _Peter an Apostle of Iesus Christ, to the strangers
scattered throughout Pontus, Galatia, Cappadocia,
Asia, and Bithynia_;
Verse 2. _Elect, according to the foreknowledge of God the
Father, through sanctification of the Spirit unto
obedience, and sprinkling of the blood of Iesus
Christ: Grace unto you, and peace be multiplyed._
The Analysis.
THE Scope of this Epistle is to exhort the faithfull to continue
stedfast in that grace of God wherein they stood, as it is expresly set
downe, chapter 5, verse 12. But because that grace of God is considered
in a two-fold respect; either as it doth put a man into the state
of grace, and so it equally belongs unto all the faithfull; or as it
doth direct the faithfull in the performing of their duties towards
others, according to that speciall condition wherein they are placed:
therefore in the first place the Apostle exhorts them to hold fast that
grace, because it belongs to the state of the regenerate man: from the
beginning of the Epistle to the 13 verse of the 2 chapter and then he
commends and perswades them unto that speciall grace, which doth in the
first place direct subjects in their obedience towards the Magistrates,
to the 18 verse. Servants in obedience towards their Masters, to the
end of the chapter. Wives in their subjection to their husbands, from
the beginning of the third chapter to the seventh verse. Husbands in
their duty towards their wives, verse 7. Brethren in their duty towards
their brethren, verse 8. The afflicted towards their persecutors,
from the 9 verse to the beginning of the 5 chapter. The Elders towards
their Churches, from the beginning of the 5 chapter to the 5 verse.
The younger towards their elders, at the beginning of the 5 verse and
finally, all both towards others and towards themselves, to the 10
verse where the whole foregoing exhortation is turned into a short
prayer which serves for a forcible conclusion of the whole Epistle.
To the Epistle it selfe there belong two common adjuncts. _An
Inscription_, verses 1, 2. _A Subscription_, in the three last. In the
_Inscription_ there is contained, according to the usuall manner of
Epistles, a holy _salutation_, shewing first, by whom this Epistle was
written, secondly, to whom, thirdly, with what minde or affection it
was written unto them; which is set forth by that pious wish, wherein
he wisheth unto them the greatest good, _Grace and Peace_. In the
person writing, and the good wished there are all things the same with
those that are spoken of in the second Epistle. But the description of
the persons to whom it was written, is something fuller here then there;
now they are described, first by their outward condition, _strangers
scattered throughout Pontus, Asia, Galatia, Cappadocia_. Secondly,
by their inward spirituall condition, which is set forth, 1. by the
fundamentall cause of it, _Election_, to wit, of God, 2. by the finall
cause, _Sanctification_, 3. by the subservient cause, _Reconciliation_,
to wit, _conferred in obedience and sprinkling of the blood of Iesus
Christ_: which three causes of our sanctification are set forth by
the three persons of the Deity, to whom as to the authors thereof they
are distinctly ascribed, Election to God the Father, Sanctification
to the holy Spirit, Reconciliation to Jesus Christ. By the _strangers
scattered_, to whom this Epistle is chiefly directed, we are to
understand the Jewes, together with the other Israelites, who did
imbrace the faith. For _Iames_, _Iohn_ and _Peter_, discharged their
Apostleship amongst the circumcised Israelites, _Galatians 2.8,9_.
Therefore as _Iames_ doth expresly direct his Epistle to the twelve
Tribes scattered, so here also by the same reason, by the strangers
scattered we are to understand the twelve Tribes scattered.
By the _foreknowledge of God_, according to which the faithfull are
here said to be _elect_, we are to understand election it selfe, as
it is in God, _Romans 8.29._ and by election the same act of God, as
it is terminated in the faithfull, and put in execution by effectuall
vocation.
_By sanctification of the Spirit_, we are to understand the whole
spirituall change of our condition, even unto perfect holinesse and
glory, because sanctification is the meanes of salvation unto which we
are chosen, _2 Thessalonians 2.13._
_By obedience and sprinkling of the blood of Christ_ we are to
understand the whole worke of Redemption, together with the application
thereof unto justification and reconciliation with God, _Ephesians
1.6,7._
The Doctrines that we may draw from this are these.
Doctrine 1. _The beginning and fountaine of all our happinesse and
consolation consists in this, that we are the elect of God._
This is gathered from hence, that the Apostle purposing in this
description to make mention of those things that did most of all
pertaine to the consolation of the faithfull, puts election in the
first place, _1 Thessalonians 1.4._
_Reason_ 1. Because all our happinesse comes wholly from God, who is
the author and fountaine of all good: now it comes from him not by the
way of nature, but of counsell and free election, and so it proceeds
from election it selfe.
2. Because all his speciall blessings which belong unto our salvation,
depend upon election, _Ephesians 1.3,4._
_Vse._ This may serve _to exhort_ us to use all diligence to make our
election certaine and sure. _2 Peter 1.10._
Doctrine 2. _There is no other cause or reason to be given of our
election unto salvation, but only the good pleasure of God._
This is drawne from those words: _Elect according to the foreknowledge
of God_: for if there were any cause _extra Deum_, out of God, that
could possibly be discerned by the eye or sense of man, it is most
likely that the Apostle would have named that, as being more knowne
and discernable, and so more properly belonging to that consolation
and congratulation which he proposed to himselfe.
_Reason_ 1. Because the counsels and decrees of God do not depend upon
those things that are _extra Deum_, without God, but they depend upon
Gods decrees: for the decrees are first, and they last.
2. Because otherwise all the glory of our election and salvation
should not wholly be ascribed unto God, and consequently all praise
and thanksgiving should not be due unto him alone.
3. Because if our election did depend upon our selves, who are weake
and changeable every houre, our election also it selfe would be
changeable and uncertaine, and so would afford us no sound consolation.
_Use_ 1. This may serve to _refute_ those, that make Gods election
to depend upon our faith and perseverance, as a cause or condition
requisite.
2. _To exhort_ us to acknowledge this wonderfull grace of God towards
us, and to give him all the praise and glory of it, both in the inward
desires of our hearts, and the joyfull profession of our tongues, and
our lives answerable thereunto.
Doctrine 3. _True sanctification is a certaine fruit of election._
This is gathered from these words; _Elect to sanctification_,
_Ephesians 1.4._
_Reason_ 1. Because sanctification is a certaine effect and signe of
the singular love of Christ, _Ephesians 5.25,26._ Now this singular
love, which hath respect to spirituall blessings, doth nothing differ
from election, as touching the thing it selfe.
2. Because sanctification is, as it were, actuall election: for as by
the election of God, the heires of salvation are distinguished from
others in God himselfe, or in his intention and counsell; so also by
regeneration and sanctification are they distinguished from others in
themselves. For _to sanctifie_, according to the generall signification
of the word, is to set apart to some use.
3. Because sanctification, although it be imperfect, yet it is that
salvation and life begun unto which we are elected.
_Vse_ 1. This may serve _to refute_ those men that make sanctification
the common possession of those that are not elect.
2. To comfort all those that are partakers of true sanctification:
because thereby they may the more assured of their election.
3. To exhort us to be very carefull to encrease our sanctification.
Doctrine 4. _The mediation of Christ, and reconciliation made for us
in him, is the only meanes whereby the force of our election is derived
unto us, and our sanctification and salvation is propagated._
This is gathered from those words: _by obedience and sprinkling_.
_Reason_ 1. Because God made Christ our Mediator, neither is there any
other name under heaven whereby we may be saved.
2. Because God made him the Mediator of our redemption by vertue of
his election: for those whom God elected, he gave unto Christ to be
redeemed and saved, _Iohn 17.6._ _John 6.37._
3. Because Christ is the second Adam, the Father, the head of all
those that are elected and to be saved: therefore as life naturall was
derived unto all men first from Adam, so also from Christ, and in him
is all life spirituall communicated unto us.
_Vse_ 1. This may serve to _refute_ the Papists and others which have
chosen to themselves other meanes and mediators _extra Christum_,
besides Christ, and have departed from that way of salvation which
the eternall election of God hath prescribed.
2. _To exhort_ us to put our whole trust and confidence in Christ
alone, and daily to seeke after a neerer and neerer union with him.
Doctrine 5. _In that chaine of our ♦salvation, the beginning is from
God the Father, the dispensation of it is through his Sonne Iesus
Christ, the application of it is through the Holy Ghost._
♦ “salvatian” replaced with “salvation”
This is intimated in that solemne benediction which the Church received
from the Apostle.
_Reason._ Because this order of operation doth best agree with the
order of subsisting, which the Scripture attributes to the Divine
persons.
_Vse_ 1. This may serve _to admonish us_, by no meanes to put asunder
those operations which God hath joyned together: Now this they doe,
which do either divide Christ from election, or election from Christ,
or the election of the Father and Christ from the sanctification of
the holy Ghost, promising to themselves salvation, either by vertue
of election, or of Christ, when they have not the least part of the
sanctification of the holy Ghost.
2. _To comfort_ all the true faithfull, which do joyne these things
together: because they can want nothing to salvation, which is not
abundantly provided for them in that co-operation of God the Father,
Sonne, and holy Ghost.
* * * * *
Verse 3. _Blessed be the God and Father of our Lord Iesus
Christ, which according to his abundant mercy,
hath begotten us againe unto a lively hope, by the
resurrection of Iesus Christ from the dead._
Verse 4. _To an inheritance incorruptible, and undefiled, and
that fadeth not away, reserved in heaven for you._
Verse 5. _Who are kept by the power of God through faith unto
salvation, ready to be revealed in the last time._
The Analysis.
Because the Apostles scope in the generall and former part of this
Epistle, was to commend unto the faithfull that true grace of God
wherein they stood, therefore he doth first describe that grace,
verses 3,4,5.
2. By the effect of it, to wit, _joy_, and _rejoycing_, which redounds
unto all the faithfull from the partaking of this grace, from the 6
verse to the 10.
3. He doth illustrate it and confirme it by that testimony, which the
Prophets gave unto this grace, verse 10,11,12.
4. From thence he drawes an exhortation to holinesse answerable to this
grace, from the 13 verse to the end of the first chapter. The meanes
of which holinesse he shewes to be the religious receiving of the word
of God, verse 1,2,3. of the second chapter. The chiefe object of which
word he shewes to be Christ, from the 4 verse to the 13. where is the
generall end of this institution.
The description, verse 3,4,5. of the state of this grace is placed
in regeneration or effectuall calling, in these words: _hath begotten
us againe_: which regeneration is described, 1. by the principall
efficient cause thereof, which is set down to be, _God the Father of
our Lord Iesus Christ_. 2. By the impulsive cause thereof, the _mercy
of God_, which is described by the quantity of it, _abundant_. 3. By
the immediate effect thereof, _a lively hope_: the singular cause
whereof is shewed to be _the resurrection of Christ from the dead_.
4. By the remote and last effect thereof, which is laid hold on also,
and in some sort possessed by that hope, that is, _salvation and life
everlasting_, verse 4. Betwixt which effect and its cause he affirmes
that there is a very certaine connexion, when he saith, that _that
inheritance is reserved in heaven for all the regenerate_; and he
gives a most certaine reason of his connexion, verse 5. which he
shewes to consists in three things. 1. In the power of God, whereby
the regenerate are kept unto salvation. 2. In their faith, whereby they
adhere to this power of God. 3. In the eternall degree of God, whereby
he hath both provided this salvation for all the regenerate, and
appointed a certaine time, wherein to bestow it upon them.
But this description of Gods grace is not simply and barely proposed by
the Apostle, but after such a manner as is agreeable to the nature of
the thing, that is, with thanksgiving and glorifying of the name of God,
in that he hath vouchsafed to bestow so great a grace upon miserable
sinners, in that first word, _Blessed be God_.
The Doctrines drawne from this.
Doctrine 1. _The state of grace depends upon and flowes from effectuall
calling._
This is gathered from hence, that the Apostle speaking of the grace
wherein the faithfull stood, begins with regeneration, by which is
understood effectuall calling.
_Reason_ 1. Because by our true calling we have union with Christ the
fountaine of all grace.
2. Because in this regeneration there is begotten in us a principle
of spirituall life, which is nothing else but the grace of God, or the
power and gift of grace quickning our soules.
3. Because from this union which we have by being made partakers
of spirituall life, there doth certainly and immediately follow a
communion with the Father in all spirituall blessings, and consequently
a change of our condition from that which before it was, to wit, sinne
and death, to that whereunto we are called, grace and life.
_Use_ 1. This may serve _to exhort us_ to use all diligence to make our
calling sure, because without it we have no entrance to the state of
grace.
2. To comfort all those that endeavour to obey Gods call; for all of
them have (as it were) the door of Gods grace opened unto them.
Doctrine 2. _God regenerates us, as the Father of our Lord Iesus
Christ._
_Reason_ 1. Because in Christ our Redeemer, and in our redemption
performed by him, he laid the foundation of all our restoring to
salvation.
2. Because he made Christ that great Shepherd, that should gather his
sheepe, that is, the elect into his fold, by effectuall calling and
regeneration. _Hebrews 13.20._ _Iohn 10.16._
3. Because through Christ and his name men are called and regenerated
by God, _2 Corinthians 5.18,19,20._
_Use._ This may serve to _informe us_, that in all those things that
belong unto our salvation, we ought alwayes to looke upon God in
Christ, and consequently alwayes to call upon and praise God in Christ.
The solemne title, and as it were stile of God, that was used in
the celebrating of his name, was not alwayes one and the same from
the beginning of the world, but diverse: first, he was called by
_Melchizedeck, the most high God, possessour of heaven and earth_,
_Genesis 14.19._ Afterwards by reason of that singular covenant which
he made with _Abraham_ and his posterity, he began to be called _the
God of Abraham, Isaac, and Iacob_: then againe, after that wonderfull
deliverance of his people out of Egypt, for the memory of that thing
there was added to his title, _The God which brought the children of
♦Israel out of the land of Egypt, out of the house of bondage_: so
also in the Prophet, after his deliverance of them from the Babylonish
captivity, he was called _The Lord which brought up his people out of
the North countrey_, _Ieremiah 23.7,8._ But now under the New Testament,
and the Sunne being risen, all his other workes and benefits being
obscur’d by the comming of Christ, this title is most congruous and
solemne, _God the Father of our Lord Iesus Christ_, _2 Corinthians
1.3._ _Ephesians 1.3._
♦ “Israol” replaced with “Israel”
Doctrine 3. _A wonderfull great mercy of God appeares in our
regeneration._
_Reason_ 1. Because he frees us from the greatest misery, and makes us
partakers of the greatest good.
2. Because he doth this of his meere goodnesse, not only without our
deserts, but even contrary to our deserts: when we did not so much as
seek or wish for any such benefits to our selves, but were altogether
aliens from God, and enemies to him.
_Vse_ 1. This may serve to exhort us to attribute all to the mercy of
God alone, and to raise up our minds to the admiration of it.
2. To be heartily affected with these mercies of God, and to be stirred
up to glorifie him, _Romans 12.1._
Doctrine 4. _Regeneration brings men a lively hope of eternall life._
_Reason_ 1. Because we are called and regenerated to salvation and
eternall glory, _1 Peter 5.10._
2. Because we have the covenant and promise of this thing confirmed to
us in our very calling.
♦3. Because the Spirit wherewith we are quickned, lifts up our minds,
and makes that hope to be lively.
♦ “3” misprinted two paragraphs below before “2.”
_Use_ 1. This may serve to exhort us, highly to prize our calling and
regeneration.
2. To endeavour by all meanes to cherish and increase this hope in our
selves, and to take heed that it be not dead or languishing, but lively,
quick, and operative.
Doctrine 5. _The livelinesse of our hope depends upon the ♦resurrection
of Iesus Christ from the dead._
♦ “resursection” replaced with “resurrection”
_Reason_ 1. Because by the resurrection of Christ, it appeares that
death was subdued & overcome by him, and God was appeased in him;
for otherwise, had he beene overcome by death, he would have beene
perpetually kept under it.
2. Because Christ rose, as the first fruits of all the regenerate,
_1 Corinthians 15.20._ and the first borne from the dead, _Colossians
1.8._ _Apocalypse 1.5._
_Use._ This may serve _to exhort us_, for the confirmation and
quickning of our hope, to put before our eyes the resurrection of
Christ.
Doctrine 6. _That salvation which we hope for, is a celestiall and
incorruptible inheritance_, _Verse 4._
_Reason_ 1. It comes from God our Father to us his regenerate and
adopted sonnes, as worldly inheritances use to come from fathers to
their children.
2. Because it is not obtained by buying or any other such like meanes
of our owne, but it comes by the will and testament of our heavenly
Father. Now as for these reasons, it is rightly called an inheritance;
so also in the nature of it, it hath this excellency above all other
inheritances, that it is celestiall and immortall: in which respect
it doth not only excell worldly possessions, but also even that very
condition of life which _Adam_ had before the fall.
_Use_ 1. This may serve to admonish us, not to suffer our hearts at any
time to cleave to the things of this world, or to depend upon them,
because our inheritance is not terrestriall, or of this world, but
celestiall and incorruptible.
2. _To exhort us_ to walke as it becommeth those that are called to so
great an inheritance. For this is it which the Apostle meanes, when he
usually admonisheth us to walke according to our calling, and when he
prayes, that God would enlighten the eyes of our mindes, and grant us
to know what is the hope of his calling, & what the riches, _Ephesians
1.18._ as if that they that did cleerly see this and meditate upon it,
could not faulter or faile in any duty.
Doctrine 7. _The exceeding great power of God, his fidelity and
constancie, doth make this inheritance firme and sure unto us._
This is gathered out of the 5. verse, and you may see it prov’d,
_Ephesians 1.19._
_Reason_ 1. Because God doth powerfully perform all things, whatsoever
hee hath decreed and promised. 2. Because all the whole businesse of
our salvation depends upon the omnipotency of God: for the enemies of
our salvation, and the difficulties of it are so great, that no other
power is able to subdue them.
_Vse_ 1. This may serve _to refute_ those, that will have our salvation
to depend upon the frailty of our will: they deny that God doth
powerfully worke in us to salvation, when notwithstanding the Scripture
doth expressely affirme it. _Ephesians 1.19._ & _3.16, 20._ 2. _For
comfort_; for when wee have such a Keeper as is omnipotent, wee have no
cause to feare that any thing present or to come should ever frustrate
our hope, or deprive us of our expected salvation. 3. _To exhort us_,
to depend upon that power of God by true faith, as it is in the text.
Doctrine 8. _These spirituall blessings of God, should never bee
mentioned or thought upon by us, without a pious desire to blesse God
for them._
This is gathered from that word _Blessed_. So _Ephesians 1.3,12._
_2 Corinthians 1.3._
_Vse._ This may serve _to reprove_ that sluggishnesse and Lukewarmnesse
of ours, which is oftentimes so great, that wee are no otherwise
affected when we speak, heare, or thinke of these things, then when we
are talking of common things: yea, we are scarce so much moved, as we
use to be then, when we speak of any worldly profit, which doth delight
us.
* * * * *
Verse 6. _Wherein ye greatly rejoyce: though now for a season
(if need be) ye are in heavinesse through manifold
temptations._
7. _That the triall of your faith, being much more
precious then of Gold that perisheth, though it be
tried with fire, might bee found unto praise, and
honour, and glory, at the appearing of Iesus Christ._
8. _Whom having not seene, ye love; in whom, though now
ye see him not, yet beleeving ye rejoyce with joy
unspeakable and full of glory._
9. _Receiving the end of your faith, even the salvation
of your Soules._
Grace is here set forth by the effect and adjunct thereof, which he
makes to consist in the greatest joy, in those words, _wherein ye
rejoyce_. Now this joy is amplified by those manifold afflictions and
temptations, which usually make men sad rather then joyfull, in the
other part of the 6. verse, where the amplification _per discretum
axioma_, by a discret axiom, is to be conceived after this manner.
Although by reason of manifold afflictions and temptations ye are
exceeding heavy, yet so great is the excellency of this grace wherein
yee stand, that these afflictions are no hinderance to you, because ye
rejoyce in that grace with great joy.
Now that afflictions should not take away spirituall joy from the
faithfull, he shewes, first, from the nature of those afflictions,
wherewith the faithfull are wont to be vexed. 2. From the nature
of that grace, which produceth spirituall joy. The heavinesse of
afflictions is diminished. 1. By the adjunct of duration, that they are
but _for a season_. 2. By the adjunct of profit, that they bring fruit
& utility; and for no other cause doe they befall them, in these words:
_if need be_. 3. By the singular end and use of afflictions, by which
also their profit is shewed, to wit, that they serve for the triall of
their faith; which triall of faith is set forth by a similie, and that
of a lesser, _the triall of Gold_. 4. By the effect of it, which is
_praise, honour and glory at the appearing of Iesus Christ_.
The nature of grace he shewes to be such, as that it can overcome
all afflictions: the reason whereof he makes to be this, because it
joynes us with Christ, without the helpe of the outward senses, and
so both against and above sense, it lifts up the mind to the greatest
joy verse 8. of which joy hee declareth first the adjuncts of it,
_unspeakable and full of glory_, and afterwards the cause or argument
that moves or stirres up such joy in the faithfull, to wit, that by
their faith they are made surer of the _salvation of their Souls_;
which is the end and scope of the 9 verse.
The Doctrines drawne hence.
Doctrine 1. _Ioy and spirituall rejoycing ariseth from the sense and
participation of spirituall grace._
This is gathered from those words: _Wherein ye reioyce_. For
_exultatio_, rejoycing is a vehement act of joy, as tis intimated in
the end of the 8. verse.
_Reason._ 1. Because it is the nature of joy, for the mind to delight
it selfe with the possession of some solid good: now there is noe
good that can be Compared _cum Summo bono_, with that chiefe good and
eternall happines; & this we begin to have possession of in having
possession of saving grace; and the compleat and full possession of it
is laid hold on and made sure by faith and hope; and hence it is that
spirituall joy is properly the fruit of hope. _Hebrews 3.6._ _Romans
5.2._ Yet notwithstanding this is so to be understood, as that wee
must not exclude all those from the state of grace, which have not this
joy sometimes; because this joy depends upon the sence of grace; now
sometimes they have not the sence of grace, that are either hindered by
ignorance, or some grievous temptation, that they cannot be sensible of
that which they have.
_Vse_ 1. This may serve _to refute_ those carnall men, who suppose the
practice of religion to bee full of sadnesse and heavinesse, without
any joy or delight; when indeed the joy of those men is nothing else
but madnesse, _Ecclesiastes 2.2._ and is changed at length into the
greatest sorrow: but true and solid joy is the priviledge of all the
godly, because they alone have true cause of joy, and that joy shall
never be taken from them.
2. _To exhort us_ to raise up our mindes to the exercise of this joy,
for thereunto we are called, that we should alwayes rejoyce in the Lord,
_Philippians 4.4._ An example hereof we have in the Eunuch, who went
forward in his way with joy, after that by baptisme he was made sure of
the grace of God, _Acts 8.39._
Doctrine 2. _Manifold afflictions may well stand with this joy._
_Reason_ 1. Because although afflictions may make us somewhat heavie,
yet that heavinesse is not in the highest degree, that it should wholly
possesse and overwhelme our mindes, but it is mitigated and overcome by
spirituall joy.
2. Because the afflictions themselves are turned into matter of joy and
rejoycing, _Iames 1.2._ _Romans 5.3._
_Vse._ This may serve to admonish us not so much to feare the
afflictions of this world, or at any time so to lye downe them, as to
cast off all our joy.
Doctrine 3. _Afflictions are turned into matter of rejoycing, when
there is such use made of them, as that our faith and every grace is
stirred up and increased by them._
This is gathered from the seventh Verse.
_Reason_ 1. Because we make great gaine by the triall of our faith,
much more then can be gotten by the triall of gold, as it is in the
Text.
2. Because faith by this triall becomes the stronger by reason of
afflictions, and doth more firmely expect praise, honour and glory in
Christ, as it is in the Text.
_Vse._ This may serve _to admonish us_, to make it our primary and
chiefest care not to faint in our faith and other graces, when we are
in the midst of afflictions, as those that have but a temporary faith
are wont to do, but to labour to profit by them.
Doctrine 4. _This joy doth not depend upon the sight or visible
presence of Christ._
This is gathered from the eighth Verse.
_Reason_ 1. Because faith and hope is properly of those things that
are not seene, _Romans 8.24._ _Hebrews 11.1._ Now this joy ariseth from
faith and hope, as it is in the Text.
2. Because we rejoyce either in the actuall possession, or in the
certainty of the possession of the things we love. Now Christ having
not yet seene we love, as it is in the Text.
_Vse._ This may serve _to exhort us_, while we live here by faith, so
to walke, rejoyce, and live, as if we did behold Christ with our eyes:
For blessed are all they which have not seen and yet have beleeved,
_Iohn 20.29._
Doctrine 5. _This joy is unspeakable and full of glory._
_Reason._ Because both the thing it selfe wherein we rejoyce, and the
operation of the Spirit in raising our mindes unto it, is more divine,
then can possibly be conceived, much lesse expressed by us.
_Vse_ 1. This may serve _to admonish us_ not to be too curious in the
searching after and declaring of those things that are unutterable.
2. _To exhort us_ to apply our soules to the sense and exercise of this
grace, because they have a divine and glorious nature.
Doctrine 6. _By this joy we begin to looke for the end of our faith,
even the salvation of our soules._
_Reason._ Because this spirituall joy is a glorious beginning of our
glory, and so of our salvation through Christ.
_Vse._ This may serve _to exhort us_, highly to prize this spirituall
joy, and by all meanes to be carefull to stirre up and cherish it in
our selves.
* * * * *
Verse 10. _Of which salvation the Prophets have enquired and
searched diligently, who prophesied of the grace that
should come unto you_,
Verse 11. _Searching what, or what manner of time the Spirit
of Christ which was in them did signifie, when it
testified beforehand the sufferings of Christ, and the
glory that should follow._
Verse 12. _Vnto whom it was revealed, that not unto themselves,
but unto us they did minister the things which are
now reported unto you by them that have preached the
Gospell unto you, with the Holy Ghost sent downe from
Heaven, which things the Angels desire to looke into._
To confirme and illustrate the grace and salvation, that hath hitherto
beene spoken of, the Apostle in these verses brings the testimony of
the Prophets; which is set forth, 1. By the principall object thereof,
which is nothing else but this selfesame salvation and grace, wherein
the faithfull Christians now stand, in these words: _of which salvation
that should come unto us they prophesied_. 2. By the manner how they
were imployed about this object, They did it with great care and
diligent heed, in these words, _they enquired and searched diligently_.
3. By the singular description of that object whereabout they were
imployed, verse 11. and the manner how. The object, to wit, salvation
and grace before spoken of, is described by the efficient cause
thereof, namely, the mediation of Christ, consisting of two parts, his
humiliation and exaltation at the end of the verse. And the manner how
the Prophets are said to have been imployed about this cause of our
salvation, consisted in two things: 1. That they did not only desire to
know the very thing it selfe, but also the very moment of time wherein
it should be reveal’d, in these words, _what, or what manner of time_.
2. That it did not depend upon various and uncertaine conjectures, but
they did religiously ask counsell of the Spirit of Christ, that was
present with them, as of one that did foreknow and could foretell of
all things that should happen, in these words, _the Spirit of Christ
which was in them, that testified beforehand, did signifie_.
The testimony it selfe of the Prophets is proposed in the 12 verse,
to wit, that this grace and salvation was to be revealed at that very
time wherein it appeared, and no other: which testimony of the Prophets
is also set forth by the like testimonies of the Apostles and Angels.
The similitude that is betwixt the Apostles and the Prophets is shewed
herein; that as the Prophets prophesied of these things by the Spirit
of Christ, that was in them, that foretold it; so the Apostles declared
the same things _by the holy Ghost sent downe from Heaven_. The
similitude that is betwixt the Angels and the Prophets is shewed herein;
that as the Prophets enquired and searched diligently concerning this
salvation; so also the Angels did desire to look into it, all and each
of which make very much for the setting forth of this grace.
The Doctrines drawne from hence are these.
Doctrine 1. _The chiefe part of the prophesies of all the true Prophets
that have beene from the beginning of the world, was concerning the
grace and salvation that should come by Iesus Christ our Lord and
Saviour._
This is gathered from the tenth Verse. The like you may see, _Acts
3.18,20._ and _7.52._
_Reason_ 1. Because the salvation of the Church in all ages depended
upon Christ: Now it was the office of the Prophets to direct the Church
in the seeking of their salvation.
2. All the Prophets were Ministers of Christ, and were led by his
Spirit, Verse 11. and therefore ought to seeke his honour.
3. Because after this manner were mens mindes to be prepared by degrees
for the receiving of Christ that was to come: for what is said of
_Iohn_ the _Baptist_, doth in some sort belong unto all the Prophets,
that they did prepare the wayes of the Lord.
_Use_ 1. This may serve for _Information_, to confirme and establish
the true faith, not only against the Heathens and Jewes, but also
against the Papists themselves, who say that this true doctrine of the
grace revealed in Jesus Christ, is a new doctrine, and never heard of
before these times; for we acknowledge no other grace, but that which
those Prophets alwayes prophesied of from the beginning of the world.
2. _To exhort us_, continually to meditate upon this grace our selves,
and as occasion shall serve, to shew it forth unto others, with all
freenesse and readinesse of minde: for this doth become us much rather
then those, that lived so long before the comming of Christ, and beheld
him only afar off.
Doctrine 2. _Those ancient Prophets did not only prophesie of this
grace, but they did also enquire and search diligently into it._
This is gathered from the same words.
_Reason_ 1. Because it seem’d unto them, as indeed it is, a very great
mystery of godlinesse, _1 Timothy 3.16._ therefore they saw that they
must use the very utmost of their endeavours, to come to some measure
of the knowledge of that which did lye hid therein, both for their owne
comfort and the edification of the Church.
2. Because this truth was proposed unto them in a more obscure manner
under types and shadowes, so that they could not look into the thing it
selfe without great care and labour.
_Use_ 1. This may serve for _information_, hereby we may understand
what manner of men the true Prophets of God were heretofore: they did
not utter words without sense, or understanding, or care-taking of
those things that did lye before them, as the diabolicall Prophets of
the Heathens were wont to do in their fury: but they did wholly apply
their minds to what they did.
2. _To exhort us_ therefore to lay aside all sloth and sluggishnesse,
and to use all care and diligence in the enquiring and searching after
these divine things: for this industry is much more requisite for us,
then it was for them, to whom the holy Ghost did immediately dictate
all things.
Doctrine 3. _The foundation of all this grace and salvation, lies in
the humiliation and exaltation of our Lord Iesus Christ._
This is gathered from the eleventh Verse.
_Reason._ Because the whole mediation of Christ, whereby our salvation
is procured, is contained in those two parts.
_Use_ 1. This may serve _to exhort us_, alwayes to joyne those two
things together, in the seeking of our salvation: for they are in their
owne nature so conjoyned, that if they should be separated, our faith
and hope would be made altogether void. This is the rock of offence at
which the Jewes did, and to this day do stumble, in that they look for
outward glory and majesty in their Messias, even without any suffering
or humiliation going before.
2. _To exhort_ us alwayes in all things to build upon this foundation.
Doctrine 4. _Not only the essence it selfe of this mystery is usually
enquired after by the godly, but even all the circumstances thereof, as
far forth as they may be comprehended._
This is gathered from those words: _searching what or what manner of
time_.
_Reason_ 1. Because in this mysterie there is nothing of so small
consequence, as that it may be neglected without losse to our selves.
2. Because love is careful to enquire into al things that pertaine to
the thing beloved, though otherwise they may seeme to be very small.
_Vse._ This may serve _to admonish us_, not to think it enough to have
some confused knowledge of the common principles of the Gospell, but to
exercise our selves to come to a more full and distinct knowledge of
every grace of God.
Doctrine 5. _All these things were alwayes declared only by the Spirit
of Christ that was in the Prophets._
This is gathered from the eleventh Verse.
_Reason._ Because as no man knowes the things of man, but the Spirit of
man, so no man knowes the things of Christ, but the Spirit of Christ,
_1 Corinthians 2.11._
_Vse_ 1. This may serve for _information_, hereby we may confirme our
selves in the truth of Christs divine nature, because the Spirit of God
which spake in the Prophets from the beginning, is here expresly called
the Spirit of Christ.
2. _To exhort us_, to depend upon Christ, and from his Spirit to seek
for all light in searching the Scriptures, and inquiring after divine
things.
Doctrine 6. _Although saving grace was the same, that was in the Church
from the beginning of the world, yet notwithstanding great is our
prerogative in this grace above the Prophets, and those to whom they
prophesied before the comming of Christ._
This is gathered from the twelfth Verse, _Not unto themselves, but unto
us they did minister_.
_Reason_ 1. It is by reason of that clearer light which accompanied the
comming of the Sunne, and continues from that time.
2. By reason of the greater efficacy of the holy Ghost, as it is in the
text.
3. By reason of the larger communication of this grace, which is now
extended unto all Nations.
_Vse_ 1. This may serve for to comfort us, because we doe abound in
this grace, our hearts ought to be strengthened against all terrours.
2. _To exhort us_, that as this grace doth abound, so should our
thankfulnesse also abound in all practise of piety; for he that hath
received much, of him is much required.
Doctrine 7. _So great is the excellency of the grace and salvation
offered unto us by Christ, that even the Angels themselves desire to
looke into it._
This is gathered out of those words, _which things the Angels desire to
look into_. So _1 Timothy 3.16._ you may see it proved.
_Reason._ Because there are some things in this mysterie, which the
Angels themselves are yet ignorant of, _Matthew 24.36._ into those
things they desire to look, that they may know them: into other things
that they do know they desire also to looke that they may delight
themselves in beholding the glory of God, as it were in a glasse.
_Vse._ This may serve _to admonish us_, never to be weary of searching
into these holy mysteries, whether it be in hearing the Word of God in
publick, or in reading and meditating upon it in private.
* * * * *
Verse 13. _Wherefore gird up the loynes of your minde, be sober,
and hope to the end, for the grace that is to be
brought unto you at the revelation of Jesus Christ:_
Verse 14. _As obedient children, not fashioning your selves
according to the former lusts in your ignorance:_
Verse 15. _But as he which hath called you is holy, so be ye
holy in all manner of conversation;_
Verse 16. _Because it is written, Be ye holy, for I am holy._
Verse 17. _And if ye call on the Father, who without respect of
persons judgeth according to every mans worke, passe
the time of your sojourning here in feare._
Verse 18. _For as much as ye know that ye were not redeemed
with corruptible things, as silver and gold, from your
vaine conversation received by tradition from your
fathers._
Verse 19. _But with the precious blood of Christ, as of a Lambe
without blemish, and without spot,_
Verse 20. _Who verily was fore-ordained before the foundation
of the world, but was manifest in these last times for
you._
Verse 21. _Who by him do beleeve in God that raised him up from
the dead and gave him glory, that your faith and hope
might be in God._
Verse 22. _Seeing yee have purified your soules in obeying the
truth through the Spirit, unto unfeined love of the
brethren; see that ye love one another with a pure
heart, fervently,_
Verse 23. _Being borne againe, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and
abideth for ever._
Verse 24. _For all flesh is as grasse, and all the glory of man
as the flower of grasse: the grasse withereth, and the
flower thereof falleth away;_
Verse 25. _But the word of the Lord endureth for ever: and this
is the word which by the Gospell is preached unto you._
In this part of the chapter, there is contein’d an exhortation to
persist and goe forward in the grace of God; which is the Scope of
the whole Epistle, as was shewed before. Now this duty is described in
generall in the 13. verse, and afterwards is set forth, and pressed by
divers arguments in the verses following. From the description of the
grace before proposed, there is as it were a conclusion drawne, which
is inferred by a necessary connexion and consequence from the nature of
that grace, as it was before described; which evidently appeares by the
conjunction _Wherefore_; and that is the reason why in all the parts
of this exhortation, as they are distinctly propounded, there is a
singular respect had to some part of the description that went before,
wherein the nature of that grace was explained. The duty therefore
to which the Apostle doth exhort, is described. First by the cause
and principall part thereof; which is _a lively hope_, of which there
was mention made before in the third verse. Secondly, By the singular
object of this hope, in beholding whereof it should be confirmed and
strengthned; which is that grace? that is now in some measure brought
unto the faithfull, but shall hereafter be communicated more fully
and perfectly; in these words: _Hope for that Grace, which is to be
brought unto you at the revelation of Jesus Christ_; which part of the
description, is taken from the end of the 7. verse. 3. By the adjunct
of constancy and perseverance, which is especially aim’d at in the
whole Epistle, as the chiefe scope thereof; in these words: _hope to
the end_. 4. There is added also the manner and meanes of performing
this duty, when he tells us, that it should be done couragiously and
readily, with sobriety and watchfulnesse, in these words: _Gird up
the loines of your mind, be sober_. This exhortation is set forth
and pressed by divers arguments; the first of which is taken from
_regeneration_ or effectuall calling, whereby all the faithfull are
made the Sonnes of God, which reason is taken from the 5. verse, where
mention is made of the regeneration of the faithfull, _by the God
and Father of our Lord Iesus Christ_: because by this regeneration or
calling, the faithfull are translated from the state of sin, into the
state of grace: therefore this reason is given in both respects; both
that they should renounce their former sinnes, verse 14. and that they
should conforme themselves to the holinesse of that calling wherewith
they are called, verse 15. Which is urged and enforced by a double
argument: the first is taken from the likenesse, that ought to be
betwixt the person calling and the persons called, as the Scripture it
selfe in the old Testament witnesseth, verse 15,16. The second is taken
from the severity of Gods judgement, which they can by no meanes escape,
that call God their Father, and yet dishonour his name, verse 17. The
second argument of the exhortation, is taken from _redemption_, and the
meanes and end thereof, verse 18,19. Of which there was mention made
before at the end of verse 3. and verse 11. Because the consideration
of this redemption obtained by Jesus Christ, and of Christ himselfe, is
very necessary and effectuall to admonish, and stir up the faithfull,
to take care of their duty: therefore the Apostle stayes a while upon
the description of Christ, as he was from all eternity fore-ordained to
performe the office of a mediatour, at the beginning of the 20. verse,
and as he was manifest in time, verse 20,21. which is taken from verse
11,12.
The third argument is taken from _sanctification_, as it flowes from
the regeneration of the spirit, and from the word of God, which are
the proper causes thereof, verse 22,3,4,5. whereby the way that part of
Christian duty is commended, that hath respect to the mutuall love of
the faithfull amongst themselves, verse 22. because all the faithfull
by regeneration, are made partakers of the same spirituall life; but
yet the chiefest argument, whereby we are exhorted to constancy in that
and every other grace, is taken from the incorruptible nature of the
word, whereby we are regenerated, and consequently of regeneration it
selfe; which is set forth by a comparison of things that are unlike it.
Verse 23,24, 25.
The DOCTRINES arising herence are these.
Doctrine 1. _The Consideration of the grace of God, that is brought
unto us in Christ, should stir us up to the practice of Piety._
This is gathered from the connexion, which is intimated in that
particle, _Wherefore_, verse 13.
_Reason_ 1. Because the end of Grace is to free us from sin, and to
make us conformable to the image of God, _Luke 1.74,75._ 2. Because by
that meanes it is very fitting for us, to teach and further us in that
practice. _Titus 2.11,12._ 3. Because it cannot be truly learned by us,
unlesse it worke this in us, _Ephesians 4.20,1,2,3,4._
_Vse_ 1. This may serve _to ♦condemne_ those that turne the grace of
God into wantonnes _Galatians 5.13._ 2. _To exhort_ us to use all care
to make this grace effectuall in our hearts, that it may bring forth
great fruits of Piety.
♦ “condemme” replaced with “condemne”
Doctrine 2. _The foundation of sound holinesse is firmely to hope for
that grace that shall be revealed at the comming of Iesus Christ our
Lord._
This is gathered from the 13. verse. So _Philippians 3.20._ _Titus
2.13._
_Reason_ 1. Because this hope is the perfection of that wherein our
spirituall life doth consist. 2. Because this expectation represents
the reward unto us, by contemplating, whereupon we are made unmoveable
and abounding in the worke of the Lord. _1 Corinthians 15.58._ _Hebrews
6.11._ 3. Because this hope begets patience, whereby with strong
consolation it doth overcome all the difficulties, that are wont to
befall men in the course of Godlinesse. _Hebrews 6.12,18,19._
_Vse._ This may serve _to exhort_ us, to have a care to lay this
foundation very sure in our hearts, and daily to confirme it more and
more.
Doctrine 3. _To keepe this hope firme and lively, we should
couragiously gird up our selves that we might be prepared, and ready
to performe all those things that tend thereunto._
This is gathered from those words: _gird up the loines of your mind_;
for this is it, that is signified by the habit of a man, that hath his
loines girt in Scripture, that he is prepared and ready to performe his
duty. _Luke 12.35._
_Reason_ 1. Because the difficulty to retaine this hope is very
great, in so much, that it cannot be kept without earnest endeavour.
2. Because in spirituall duties our loines are too slack, that is,
the sloth of sin, and infirmity hath taken hold of all our faculties.
_Hebrews 12.12._
_Vse._ This may serve _to admonish_ us, by no meanes to yeeld to the
sloth and sluggishnesse of our corrupt nature, but to drive against it
as much as we can, and laying aside every weight, and the sloth that
doth beset us, to runne the race that is set before us, _Hebrews 12.1._
Doctrine 4. _Sobriety in the use of the things of this life, doth very
much conduce to the furtherance of this endeavour._
This is gathered from this word, _Be sober_ and hope.
_Reason_ Because the love and immoderate use of the things of this
world, doth so burden the soule, and glue it to the earth, that it
cannot lift up it selfe to seeke after heavenly things.
_Vse._ This may serve _to admonish us_, not to addict our minds to any
worldly thing, but here to use this world, and not abuse it. _1
Corinthians 7.31._
Doctrine ♦5. _The state of adoption, whereby we are made the sonnes of
God, should stir us up to the practise of holinesse._
♦ “V” replaced with “5” for consistency
This is gathered from these words: _As obedient Children._
_Reason_ 1. Because Children should beare the image of their Father:
Now the image of God consists in holinesse and righteousnesse.
2. Because it is the duty of Children, readily and of their owne accord
to apply themselves to the will of their Father. Now the will of God is
our sanctification. _1 Thessalonians 4.3._ this is it that is intimated
in that title, where the faithfull are called _obedient Children_.
_Vse_ 1. This may serve _to condemne_ those, that with the wicked Jewes
say, they are the Children of Abraham and of God, when notwithstanding,
they doe the workes of the Devill, _Iohn 8.41,2,4._ _1 Iohn 3.8,10._
2. _To exhort us_, in all things to make it appeare, that we are the
true sonnes of God, by obedience unto his will, and our practise of
holinesse: for unlesse we beare the chastisements of the Lord, that by
them we may be made partakers of his holinesse, hereby we shew that we
are bastards, and nor true sonnes. _Hebrews 12.8,10._
Doctrine 6. _This filiall obedience, and the fashioning of our selves
according to the former lusts of our sins, cannot stand together._
This is gathered from the opposition, that is made betwixt these two,
verse 14. where the one being affirmed, that we are obedient Children,
the other is denyed, that we should not fashion our selves according to
our lusts.
_Reason_ 1. Because they, which by regeneration are made the Children
of God, are new creatures, have a new nature and new affections, so
that they have wholy renounced their former nature and affections: and
for this very cause they are called in the Text, _Former lusts_, or,
_which were before_.
2. Because the former lusts of sinne do wholly withdraw us from the
will of God, which we ought to obey.
3. Because the former lusts of sinne are such, that all that are
come to the knowledge of the truth, may be asham’d of them; this is
intimated in the Text, where they are called _lusts which were in our
ignorance_: because they cannot endure the light.
_Vse_ 1. This may serve _to condemne_ those, that professe themselves
the children of God, and call upon God as their Father, & yet follow
the same course of life that the children of this world do.
2. _To exhort us_, not to conforme our selves to this world, _Romans
12.2._ where there is a reason also given of this exhortation, in the
1 Verse, because if we do this we cannot present our selves to God as
a living sacrifice, acceptable unto him. So _2 Timothy 2.19._
Doctrine 7. _The calling of the faithfull doth necessarily require
holinesse in them._
This is gathered from Verse 15,16.
_Reason_ 1. Because holinesse is one of the chiefe ends of this
calling, therefore it is usually called in the Scriptures a holy
calling, _2 Timothy 1.9._
2. Because God which calleth us is most holy, and he cals us to have
communion with him in holinesse, as it is in the Text.
3. Because the calling it selfe is in its own nature a setting of a man
apart from the common and corrupt use of the world to a sacred use; and
therefore it is a consecration or dedication of men unto holinesse.
_Vse_ 1. This may serve _to rebuke and condemne those_, that seek for
nothing by their Christian calling, but justification and blisse, and
in the meane time altogether neglect the care to live holily.
2. _To exhort us_, in all our conversation to endeavour to be holy, as
it is in the Text; _Be ye holy in all manner of conversation_; that is,
so walke, as it becommeth the calling, wherewith ye are called.
Doctrine 8. _The severity of Gods judgement should stirre us up to the
practise of piety._
This is gathered from Verse 17.
_Reason_ 1. Because God in executing his judgements is no respecter of
persons, as it is in the Text. Now the name and profession of the faith,
is nothing else, but the person of the Christian; as circumcision and
the profession of the law was the person of the Iew: Such a profession
therefore without sound holinesse cannot stand before Gods Tribunall.
2. Because God doth in some sort more severely require holinesse of
those that by their calling draw neere unto God, & call him Father, as
it is in the Text, then he doth of others, _Leviticus 10. 3._ _I will
be sanctified in them that come nigh me._
_Vse._ This may serve _to admonish us_ not to cosen our selves in
relying wholly upon the outward profession of faith, but to appeare
before God alwayes with feare and reverence, as it is in the Text:
because our God is a consuming fire, _Hebrews 12.29._
Doctrine 9. _The consideration of our redemption should be a strong
argument to stir up in our hearts a desire of holinesse._
_Reason_ 1. Because we are redeemed from all our vaine conversation,
although it be commended unto us by the use and tradition of our
Fathers, Verse 18. Therefore for a man to follow such fashions, after
that he is come to the knowledge of redemption, is nothing else, but to
oppose himselfe against his owne redemption, and as much as in him lies,
to make it void and of none effect.
2. Because by this redemption we are bought to be the servants of God,
_1 Corinthians 6.20._ & _7.23._ So that we ought no longer to serve
sinne, nor the world, nor to live according to our owne will and
pleasure, but according to the will of God and our Redeemer.
3. Because the price wherewith we are redeemed; is of so great worth,
that it doth farre surpasse all the most precious things of this world:
therefore there ought to be made an excellent use thereof; and yet
notwithstanding only those that endeavour to be holy, make any esteeme
of it, Verse 18,19.
_Vse_ 1. This may serve _to condemne_ those that by their life
dishonour Christ, and put their Redeemer to an open shame, _Hebrews
6.6._ they doe as it were tread under foot his blood, that was the
price of our redemption, and count it an unholy thing _Hebrews 10.29._
2. _To exhort us_, as often as we think of our redemption, (which we
ought to do very oft,) so often should we thinke that there are as
it were coales of fire heaped upon our heads, wherewith we should be
inflamed to this holinesse.
Doctrine 10. _That we may gaine profit and benefit by the consideration
of our redemption, we should diligently meditate upon Christs
predestination, his incarnation, humiliation, and glorification._
This is gathered from Verse 20,21.
_Reason_ 1. Because by this meanes alone is the breadth, and length,
and depth, and height of Gods love in Christ made manifest, _Ephesians
3.18._
2. Because by this meanes alone doe we come to know, what a great worke,
and of how great difficulty it was, to deliver men from their sinnes.
3. Because by this also we may easily gather, how fit and just it is,
that we should live unto God and Christ in all holinesse, which is the
scope of this Text.
_Use._ This may serve _to admonish_ us not to passe over this
mysterie slightly in our thoughts and meditations, but to continue in
contemplation thereupon, that so we may, as it were, suck therehence
the juice of true godlinesse.
Doctrine 11. _The proper and immediate use of all our contemplation
upon Christ, and our redemption obtained by him, is, to confirme our
faith and hope in God._
This is gathered from Verse 21, at the end.
_Reason_ 1. Because the end of Christs mediation is, that through him
we should believe in God, as it is here affirmed.
2. Because Christ left us an example of putting our faith and hope
in God; for he in his way perfectly performed it, and by that meanes
attained the highest glory.
3. Because for our sakes and for our good was that glory given unto
Christ, which our faith and hope look and seeke after.
_Use._ This may serve _to exhort us_, alwayes to look unto Iesus Christ
the author and finisher of our faith, _Hebrews 12.2._ and by looking
unto him to quicken our faith and hope.
Doctrine 12. _The calling of the faithfull hath the purification of the
soule joyned with it._
This is gathered from the beginning of the 22 Verse. So _2 Peter
2. 20._ Hence it is that the washing of baptisme represents that grace
which is given in their calling: Now this purification and washing,
which is communicated in their calling, and signified by baptisme,
is not by justification only, which consists in the imputing thereof
unto remission of sinnes, but also by sanctification and the reall
clensing of the soule, _1 Corinthians 6.11._ _Titus 3.5._ And this
sanctification is chiefly referred to the soule as to its proper object.
_Reason_ 1. Because outward purification and sanctification is nothing
worth at all, if it be divided from the inward: for this was the
hypocrisie of the Scribes and Pharisees, that are said to have made
clean the outside of the cup and of the platter, when within they were
full of extortion and excesse, _Matthew 23.15._
2. Because the operation of the Spirit begins at the soule, and from
the soule is derived to the outward man: for as all pollution proceeds
first out of the heart, _Matthew 15.19._ so also purification.
3. Because if the soule be once purified within, outward purity will
follow of its owne accord, _Matthew 23.26._
4. Because this purity doth more properly consist in the affection
& intention of the soule, then in the outward practise; for the same
outward works may be done by impure men; but the ♦faithfull differ from
all impure hypocrites by their inward dispositions and affections.
♦ “faithull” replaced with “faithfull”
5. Because the faithfull themselves are oftentimes sustained and
receive comfort by the purity which they have within in their will
and purpose, though they cannot produce it into act according to their
desire, _Romans 7.21,25._
_Use_ 1. This may serve to condemne those that are whited over with the
name of Christians, but never look after the purity of their soules:
and therefore they may be rightly called whited wals, _Acts 23.7._ and
whited Sepulchres, _Matthew 23.27._
2. _To exhort us_ to use the utmost of our endeavours to purifie our
souls, that they may be made the temples of the holy Ghost.
Doctrine 13. _This purification is wrought by the hearing of the word,
& the effectuall operation of the holy Ghost by the word._
This is gathered from these words: _in obeying the truth through the
Spirit_. Where the word of God, especially of the Gospell, is called
the truth, partly for that excellency of truth that it hath above all
other sayings or writings, and partly because by vertue of the truth or
faithfulnesse of those promises which are contained in the word, this
purification is wrought, together with all those spirituall blessings,
that pertaine to the consolation and salvation of the faithfull.
_Reason_ 1. Because the word together with the Spirit doth reveale unto
us that true purity which is pleasing and acceptable to God, whereof we
are ignorant.
2. Because the word together with the Spirit is the oracle or power of
God unto salvation, and consequently is able to beget every grace in us.
3. Because faith purifies the hearts of the faithfull, _Acts 15.9._ and
faith comes by hearing of the word, _Romans 10.17._
_Vse_ 1. This may serve _to refute_ the heresies of those, which either
hold that there is such power in the strength of nature, that men may
sanctifie themselves at their own free will and pleasure, or, which
comes all to one, maintaine that the outward preaching of the word is
sufficient without the powerfull operation of the Spirit.
2. _To exhort us_, first, to hearken diligently unto the word of God;
secondly, not to rest our selves satisfied in the bare letter of the
word, but alwayes to crave the grace of God and the operation of his
Spirit: thirdly, in the use of the word through the Spirit to seek the
purification of our soules.
Doctrine 14. _The effect and signe of a purified soule, is a pure,
sincere, and fervent love of the faithfull, as of brethren._
This is gathered from these words: _unto love of the brethren._
_Reason_ 1. Because hatred, envie, wrath, strife, enmities, and such
like affections, especially, when they reflect upon the good, are some
of those filthy pollutions of the flesh, from which the soule of the
faithfull is purified, _Galatians 5.19,20._
2. Because the purification of our soules makes us to love purity in
others, and no man can take delight in the purity of others, unlesse he
be in some measure purified himselfe.
3. Because in the mutuall love of the faithfull divers operations are
exercised, to the performing whereof, their soules are in a speciall
manner purified and sanctified, as doing good, bearing with infirmities,
edification of the Church, and glorifying the name of the Lord.
_Vse_ 1. This may serve _to condemne_ those, that shew themselves great
enemies to godly men: they may rightly be called Cainites, for they
have gone in the way of _Cain_, with those to whom the woe is denounced
by _Iude_, Verse 12.
2. _To exhort us_ by all meanes to endeavour to gaine this brotherly
love of the godly: wherein there is required, First, sincerity, that it
should be without hypocrisie or simulation, so that it ♦should not be
_in words or in shew_, as the Apostle speaks, but _in heart_. Secondly,
that it should be not only from the heart, but from a pure heart;
because there is a kinde of love that is in some sort sincere, but yet
it is impure, whiles that it doth either neglect the chiefest good or
else useth such means to procure some good as are contrary thereunto:
as if a man to deliver his brother from danger, should perswade him to
deny the truth, or to dissemble. Thirdly, That it should be fervent,
because the affection ought to be set in the highest degree upon those
objects, where there is found to be the chiefest reason to stirre it up.
♦ “shold” replaced with “should”
Doctrine 15. _Regeneration, that is common to all the faithfull, is a
strong argument to provoke them to love one another._
This is gathered from the end of verse 22. and the beginning of the 23.
where this reason is given, why they should love one another, because
they are borne againe.
_Reason_ Because by this regeneration all the faithfull are brethren,
begotten by the same Father, of the same blood, and partakers of the
same spirit.
_Vse._ This may serve _to exhort us_, to be mindfull all this argument,
and to give it roome and power in our hearts, so that we may upon
occasion say as _Abraham_ did, _Genesis 13.8._ _Let there be no strife
betweene me and thee; for we are brethren_: and to admonish others also
in those words of _Moses_ _Acts 7.26._ _Sirs, Ye are brethren: Why doe
ye wrong one another?_
Doctrine 16. _The word of God is the incorruptible seed or principle of
this regeneration._
This is gathered from the 23. verse.
_Reason_ 1. Because it is the word of God, (as it is in the Text;)
which liveth and abideth for ever; whose nature it resembleth in this,
that the operation thereof is not ♦momentary or temporary, but it
abideth for ever. 2. Because to speake properly, it is the word of
eternall life, _Iohn 6.68._ for the end and use thereof is, to bring
men to eternall life. 3. Because where it is once truly received, it
never faileth. _Iohn 4.14._
♦ “momentany” replaced with “momentary”
_Use_ 1. This may serve _to refute_ the errour of those, which hold
that they that are truly regenerated, usually fall away from the grace
of God, and so are borne againe and againe, after they have beene
regenerate: This is contrary, not only to the promise and covenant
of God, that he will keepe the faithfull, that they shall not depart
from him _Ieremiah 32.40._ and to that comfort which Christ gives his
members, that no man shall pluck them out of his hand, _Iohn 10.28._
But also to the operation of the spirit in the hearts of the faithfull,
and to the nature of the life it selfe, that is communicated unto them,
which is incorruptible and eternall, as it is in the Text.
2. _To comfort us_ against all those feares and terrours, that may
arise from the consideration of our own infirmities; for although
of our selves we are continually falling to corruption, yet there is
something borne in us, if we be truly faithfull, which is incorruptible
and shall abide unto eternall life.
3. _To exhort us_ to carry our selves answerable in all Christian
duties, that is, to be constant and incorruptible in performing them:
and this is it at which the Apostle doth especially aime at in this
place, when he stirres up the faithfull to a fervent and constant love
one of another, by this argument, because they are borne againe by the
incorruptible word.
Doctrine 17. _The condition wherein the faithfull are put by this
incorruptible regeneration of the word, is farre more excellent then
all the glory of this world._
This is gathered from verse 24,25. where there is a comparison made
betwixt, flesh, grasse, the flower of grasse, and the glory of man,
on the one side, and the word of God on the other; not as the word is
considered in it selfe, but as it is received by the faithfull, and
translates them into the kingdome of God.
_Reason._ Because as it is in the text, there is nothing in all the
world but vanity, that quickly falleth away: whereas the word of God
endureth for ever.
_Vse_ 1. This may serve _to exhort us_ to make more precious account
of the word of God and of his kingdome, then of all the world, and
that not only in respect of our selves, but of others also; as the
Apostle doth in this place extoll the word of God and the condition
of the regenerate above all the things of the world, that by this
consideration among others he might move the faithfull to esteeme
of others, that are regenerate, more highly, and to love them more
fervently, then all the things of the world.
2. To comfort us, in that God of his bounty and grace hath advanced us
to such a dignity.
Doctrine 18. _We ought to have a singular respect unto this dignity
and excellency in the word of God, as it is preached unto us by the
Gospell._
This is gathered from the 22 verse at the end.
_Reason_ 1. Because the same word of God is preached unto us, that is
so much commended by the Prophets, Apostles, and by Christ himselfe, as
it is in the Text, _this is that word_.
2. Because it makes much unto our salvation, as it is preached unto us.
_Use._ This may serve _to admonish us_, not to satisfie our selves with
some generall esteeme of the word, as many are wont to doe, that are
weary of the word that is preached unto them, and loathing it do reject
it; but religiously and reverently to receive the word that is preached
unto us, as the eternall word of God.
Illustration: (‡ decoration)
Chapter II.
Verse 1. _Wherefore laying aside all malice, and all guile, and
hypocrisies, and envies, and evill speakings,_
Verse 2. _As new borne babes, desire the sincere milke of the
word, that ye may grow thereby._
Verse 3. _If so be ye have tasted that the Lord is gracious._
Verse 4. _To whom comming as unto a living stone, disallowed
indeed of men, but chosen of God, and precious,_
Verse 5. _Ye also as lively stones are built up a spirituall
house, an holy Priesthood, to offer up spirituall
sacrifice, acceptable to God by Iesus Christ._
Verse 6. _Wherefore it is contained in the Scripture, Behold,
I lay in Sion a chiefe corner stone, elect, precious,
and he that beleeveth on him shall not be confounded._
Verse 7. _Vnto you therefore which believe he is precious, but
unto them which be disobedient, the stone which the
builders disallowed, the same is made the head of the
corner,_
Verse 8. _And a stone of stumbling, and a rock of offence, even
to them which stumble at the word, being disobedient,
whereunto also they are appointed._
Verse 9. _But ye are a chosen generation, a royall Priesthood,
an holy nation, a peculiar people, that ye should shew
forth the praises of him, who hath called you out of
darknesse into his marvellous light:_
Verse 10. _Which in time past were not a people, but are now the
people of God; which had not obtained mercy, but now
have obtained mercy._
THE same exhortation that the Apostle had before proposed, he doth here
againe repeat and presse, and that not simply and barely, but by that
principle and meanes, whereof there may and ought to be very good use
made. For by occasion of those things, which he had lately spoken of
the word of God, he stirres up all the faithfull to the right use of
this word, by whose helpe they might persist and grow in that grace,
wherein they stood. The occasion and connexion of this exhortation
with the words going before is intimated in that phrase or particle,
_Wherefore_. The exhortation it selfe is to a desire or love of the
word of God, which he had before commended, verse 2. Which exhortation
he doth so lay downe, that in the first place he shewes, that the
vices which are contrary to this duty, must be laid aside, and taken
heed of which are five: _malice_, _guile_, _hypocrisies_, _envies_,
_evill-speakings_, verse 1. And in the second place he gives reasons
agreeable thereunto, to stirre us up unto this duty, (to wit, a desire
of the word.) The first reason is taken, from the use or effect of this
word in respect of them, that it makes much for the edification of the
faithfull: and this Use is allegorically set forth, verse 2. where the
regenerate faithfull are compared to infants newly borne, and the word
to sincere milke; and the edification which is made by the word, is
compared to that action, which infants obtaine by the use of wholesome
milke. The second reason is taken, by a continuation of the same
allegory, from the object of the word, which he proposed to be tasted,
and that is God himselfe and our Saviour Jesus Christ: whose perfection
and fitnesse for edification is declared. Verse 3. where he is said to
be _gracious_: and is confirmed also by the experience and testimony
of all the faithfull, who are said to have tasted this graciousnesse,
_ibid._ _if so be yee have tasted that the Lord is gracious_.
In the explication of this affection that ought to be set upon our Lord
Jesus Christ, as the primary object of this word, the Apostle continues
from Verse 4 to the 11. Where in the first place the affection and duty
it selfe of comming unto Christ, and adhering unto him by faith, is
proposed, verse 4. _To whom comming_. And then the reason of this
duty is allegorically declared, to wit, that Christ is the foundation
of the spirituall building that liveth for ever. _Ibid._ _as unto a
living stone_; and the faithfull are the parts of the building, or
of the spirituall house that is to be built upon this foundation, at
the beginning of verse 5. And he doth further illustrate both parts
of this reason. The first, concerning the foundation or subject, he
doth declare by divers arguments; when he saith that it was disallowed
of men, but yet chosen of God, and precious, verse 4. The second,
concerning the parts of the building that are joyned to it, he doth
illustrate & urge from the effects, which are allegorically also set
forth, to wit, that by this comming unto Christ, as unto the foundation,
the faithfull are not only made a spirituall house, as the temple
wherein sacrifices acceptable to God are offered up, but they shall
also be the Priests that shall offer up spirituall sacrifices,
acceptable to God through Iesus Christ, verse 5. This that hath beene
spoken of the saving effect of Christ, as our Saviour; which redounds
unto all the faithfull, the Apostle doth confirme by the testimony
of Scripture, verse 6. Which testimony he doth explaine and apply by
the contrary affections and manners, how contrary sorts of men carry
themselves towards Christ, that is, the believers, and the unbelievers:
To the believers Christ is said to be precious, verse 7. at the
beginning, because they put their whole trust and confidence in Christ,
and consequently give him the honour of the true Messias and Saviour:
but to the unbelievers he is a stone of stumbling, and a rock of
offence, verse 7,8. Because being offended at his humility they do
not receive him as their Saviour: whose infidelity he doth illustrate
by the antecedent decree of God, whereby it was ordained, verse 8.
at the end. _Whereunto also they are appointed._ As on the contrary
the condition of the faithfull is illustrated. First, by the secret
election of God, that was the cause thereof, verse 9. at the beginning.
Secondly, by the dignity which they obtaine by faith by vertue of this
election, to wit, that they are _a royall Priesthood, an holy nation,
Gods peculiar people_. Thirdly, by the end and use of this dignity
to which they are called, which is, to shew forth the praise of God,
verse 9. at the end. Fourthly, by comparing the state that is unlike
it, wherein they were before their calling, to this state of excellency
and dignity whereinto they are now put by their calling unto faith in
Christ, verse 10.
The Doctrines arising from hence are these.
Doctrine 1. _The right use of the word of God is the proper meanes to
increase grace._
This is gathered from the connexion of this exhortation with that which
went before. For when the Apostle had before exhorted to constancy
in grace, and to obedience, in holinesse, and to brotherly love; by a
reason also taken in the last place from the worde of God, whereby as
of incorruptible seed all the faithfull are regenerated, here in the
beginning of this Chapter, he commends unto us the right use of that
word, as the proper and only meanes to perfect all those things.
_Reason_ 1. Because the word is the instrument chosen by God and
sanctified to that use. _1 Corinthians 1.21._ 2. Because the word,
especially of the Gospell, is the ministration of the Spirit, who
is the authour and finisher of every grace. _2 Corinthians 3.6,8._
3. Because the word shewes us the good and perfect will of God. _Romans
12.2._
♦2. Because it furnisheth a man unto every good worke. _2 Timothy
3.17._
♦ “4” replaced with “2”; misnumbered.
_Vse_ 1. This may serve _to refute_ some fanatick hereticks, that
neglect the word of God and looke for immediate revelations, and dreame
of a greater perfection then is contained in the word.
2. _To exhort us_, to give diligent heed unto the word of God in all
things, untill we come to the end of perfection in heaven. _2 Peter
1.19._
Doctrine 2. _If we meane to use the word of God aright, wee must have
our minds ready and willing to lay aside all those vices that are
contrary to the power of the word._
This is gathered from the 1. verse. Where five remarkeable vices are
propounded, to be laid aside, denyed, and mortified, before the word
can have its due effect in our hearts.
_Reason_ 1. Because as the matter, if it be not fitly prepared, cannot
receive the forme; neither can the field, if it be not manured, cherish
the seed to bring forth fruit: So neither can the heart of man, if
it be not subdued by repentance, receive the word of God with profit.
2. Because such a purpose to forsake all that is contrary to the word
of God, is the first beginning of that saving operation, which the word
of God doth make, wheresoever it begins to be received, and whereby it
makes way for it selfe, to perfect all operations.
_Vse_ 1. This may serve _to condemne_ those, that will be hearers of
the word of God, but so, that they will not forsake their accustomed
sinnes. 2. _To admonish us_, not to take this thought and purpose into
our minds in the generall, and once only at our first conversion; but
upon all occasions, seriously to renew this purpose, especially when we
prepare our selves to heare the word of God.
Doctrine 3. _We must lay aside these vices not in part only, but
wholly._
This is gathered from the word, _all_.
_Reason_ 1. Because repentance is not true and unfained, unlesse it
abhor the very nature of sinne; it must with one and the same kind
of hatred hate all kind of sinne. 2. Because a man may easily deceive
himselfe, whiles he thinks that he hath laid aside some vice, if he
doth not detest all appearance of it, what Specious shew soever it may
seeme to have.
_Vse._ This may serve _to instruct_ us, seriously to examine our hearts,
least through some deceitfulnesse thereof, there should lurke some vice,
whereof we thinke our selves to be free.
Doctrine 4. _We should have a singular care to lay aside those vices,
that are contrary to those duties, to which we are in a speciall
manner called; and to that disposition, which is especially required
in Christians, that they may profit by the word of God._
This is gathered herence, that the Apostle, when in the last place,
he had exhorted unto unfained love of the brethren at the 21. verse of
the former Chapter, doth here marke out those vices, that are most of
all contrary to this love; & when he would commend the simplicitie of
infants, as a disposition requisite to receive the word of God with
profit, he casts aside those vices which are directly opposed to that
simplicity.
Doctrine 5. _To make a good use of the word, besides the laying aside
of those evill affections, that we spake of before, it is required that
we should stirre up that good affection in our hearts, which is called
appetite or desire._
This is gathered from the 2. verse. Now this desire is expressed in
other places of the Scripture, by a spirituall hunger and thirst.
_Isaiah 55.1._ _Apocalypse 21.6._ And the degree thereof is set downe,
that it should be the highest. _Psalms 119.20,81,82._ which containes
in it, 1. a high esteeme of Gods word. _Psalms 119.2._ 2. An earnest
endeavour, answerable thereunto, to use it and enjoy it. _Iohn 6.27._
3. A delight, whereby we are well pleased in the sweetnesse thereof,
_Psalms 119. 103._
_Reason_ 1. Because the word is absolutely necessary for us; without it
we cannot live; for it is our milk or spirituall food, as it is in the
text. 2. Because we alwayes want something that may begotten: this is
also signified in the text, when we are called new borne babes; whereby
it is intimated that our imperfection is so great, that by reason of
it, we should earnestly desire the helpe of the word. 3. Because the
excellency and perfection of the word is so great, that it should of it
selfe delight us, though we stood in no need of it our selves; this is
also intimated in the text, when there is mention made of the sincerity
of the word, and of the goodnesse of God that appeares therein.
_Vse_ 1. This may serve to condemne that satiety and loathing of the
word, that appeares too evidently in too too many.
2. _To admonish us_, not to suffer our affections to be taken up with
the things of this world, thereby to lessen that desire, which we
should have to the word of God. 3. _To exhort us_, to use the utmost
of our endeavours to stir up and increase these pious affections in our
selves.
Doctrine 6. _This affection and desire that wee ought to have to Gods
word, should have respect to the sincerity thereof._
This is gathered from that, _desire the sincere milke of the word_:
that is, the nature it selfe of the word and of the things proposed
therein, as they are pure, and ♦afford nourishment fit for our Soules.
♦ “affoord” replaced with “afford”
_Reason_ 1. Because otherwise we doe not desire the word, as it is
the word of life, or the bread of life, or the milke of life, as it
is in the text, but as we doe apprehend it under some carnall shew.
2. Because this desire alone proceeds from spirituall life, which
seekes after that in the word that tends unto life, which is intimated
also in the text by the similitude of infants, that naturally desire
their mothers milke.
_Vse_ 1. This may serve _to reprove those_ ministers that falsifie the
word of God by their owne mixtures and devices, and obtrude upon him
an adulterate word, in stead of the simple and sincere word. 2. _To
admonish_ the hearers not to suffer their affections to be carried
either towards the person of the speaker, or towards the manner his
speaking, much lesse towards those strange forgings which many use in
their speaking, but sincerely to seeke for the sincerity of the word.
3. _To exhort us_, highly to prize this sincerity of the word, and to
endeavour all that we can to preserve it as well in our selves as in
the Church.
Doctrine 7. _Then and not before, doe we use the sincere word of God
aright, when we grow thereby._
This is gathered from these words: _that ye may grow thereby_. This is
signified in all those places of Scripture, where the end of the word
is made to be the edification of the faithfull: for _to edifie_ is to
promote the structure of the edifice, to a greater perfection, after
that the foundation is already laid. This is expressed also _Ephesians
4.16._
_Reason_ 1. Because we are imperfect, like as infants that are newly
borne: now we are perfected, when the word of God dwells richly in
us, _Colossians 3.16._ 2. Because the word it selfe in its owne nature
alwayes tends and leads to perfection: for it is the perfect will of
God, _Romans 12.2._
_Vse_ 1. This may serve _to reprove_ those, who, when for the time they
ought to be teachers, doe yet remaine unskilfull and infants, _Hebrews
5.12,13._ 2. _To admonish us_, never so to rest satisfied with that
which we have attained, as if there were nothing more to be gotten; for
although we have all other things, yet it is required, that we should
increase more and more in it, _1 Thessalonians 4.1,10._ 3. _To informe
us_, hereby we may understand, that the word of God is necessarily to
be used, not only by the ignorant and unskilfull, but also by all those
that doe yet want some thing, and doe desire to increase that which
they have. 4. _To instruct us_, to examine our selves by this marke,
whether we use the word of God aright or no?
Doctrine 8. _In the Gospell there appeares such graciousnesse and
goodnesse of God, that it stirres up all the faithfull, to an earnest
desire thereof._
This is gathered from the 3. verse, _that the Lord is gracious_: Where
by _God_ we are to understand Christ, as it appeares by the following
words: by _♦graciousnesse_ we are to understand that grace which is
revealed in the Gospell, as it evidently appeares by the connexion of
this verse, with that which went before. _So_ _Titus 3.4._
♦ “gratiousnesse” replaced with “graciousnesse”
_Reason_ 1. Because this glorious grace of God, ♦which brings salvation
unto men by Christ, is the subject matter and argument of the Gospell.
♦ “whch” replaced with “which”
2. Because God bestowes this grace upon us, being altogether unworthy
of it, enemies to him, and seeking no such thing of him: for after such
a manner is this grace bestowed upon us, as that from the beginning to
the end, the whole businesse depends upon the meere goodnesse of God.
_Vse_ 1. This may serve _to informe us_, to judge of the quality and
quantity of the goodnesse and graciousnesse of Christ, no other way
but by the word of the Gospell; for we must not imagine, as many use
to doe, that through the graciousnesse of God, it shall be well with
us, though we continue in our sinnes without repentance and turning to
God: no such graciousnesse is revealed in the Gospell. 2. _To instruct
us_, alwayes to admire the riches and bounty of Christs grace, that
is revealed in the Gospell. 3. To exhort us, earnestly to desire, to
take delight, and to rejoyce in hearing and meditating upon Gods word.
_Psalms 27.4._ & _65.4._ & _119.103._ in this respect is the use of the
word of the Gospell compared to the banquet of a King, wherein all
things are full of Sweetnesse and delight. _Luke 14.16,17._
Doctrine 9. _This goodnesse of Christ in the Gospell is proposed to us
to be tasted._
This is gathered from these words: _If so be ye have tasted_. So
_Psalms 34.8._ _Taste and see._ That is, we should so lay hold upon
it by faith, that we may have an inward sense, and experience of the
vertue and power thereof.
_Reason_ 1. Because in the Gospell, we are called to such a neere union
and communion with Christ, that he is made unto us our spirituall bread
and food, So to be tasted and eaten by faith, that he turnes to our
spirituall nourishment. 2. Because our comfort depends upon this, if
wee perceive in our selves the savour of Christ, as it were the savour
of life unto life. _2 Corinthians 2. 15,16._ 3. Because the power of
Christ in drawing our soules unto himselfe, for the most part consists
in this, that we have his goodnesse and love, to be tasted, as it were,
_Galatians 2.20._ _2 Corinthians 5.14._
_Vse_ 1. This may serve _to reprove those_, that doe not use the word
of God, as food to be tasted and eaten, but for custome and _pro forma_
fashion-sake only, or at least account it a thing to be understood and
disputed of only; but not to be tasted.
2. _To exhort us_, to use all care and diligence to preserve this taste
of the goodnesse of Christ in the Gospell; for this is proper to the
regenerate, as it appeares in the text: and consequently it is a signe
of salvation. Some indeed that are not regenerate are said to taste
of the heavenly gift, of the good word of God, and the powers of the
world to come, _Hebrews 6.4,5._ but this comes to passe, first, by
some speciall operation of Gods Spirit, whereby such men are enlightned
above the common sort of unregenerate men. Secondly, this is but for
a little while, it is not constantly. Thirdly, in the unregenerate
it is but a sudden motion of the minde, it is not a rooted affection.
Fourthly, it is either of grace only to come, which is apprehended
also, but by a humane and uncertaine hope; or else it is a presumption
without ground: but the taste of the faithfull is of grace, not only
to come, but also present, with a divine assurance wrought by the
operation of the holy Ghost, and sound faith and repentance.
Doctrine 10. _The regenerate in the beginning; although they be truly
faithfull, yet they have but a little taste of Gods goodnesse, they do
not fully comprehend it._
This is gathered from the same words.
_Reason_ 1. Because they are new borne babes, and therefore weake.
2. Because God useth to bring his children by degrees unto perfection;
so that at first they do perceive but a part or the first fruits of his
goodnesse, and afterwards they have the whole, as it were shed abroad
in their hearts.
3. Because in the beginning they want that experience, whereby the
goodnesse of God afterwards is made more perfectly knowne unto them.
4. Because oftentimes they are also somewhat negligent; whereby it
comes to passe, that they do not use the meanes of grace with that
affection as they ought, as it is intimated in the text, when they
are stirred up to a more fervent desire of the word of God.
_Vse_ 1. This may serve _for consolation_ against those feares that
arise sometimes in the soules of the godly, for that they have but
a little measure of peace, joy, and the like fruits of the Spirit,
whereby men perceive the goodnesse of God towards them: for they must
understand that the faithfull do usually perceive but a little measure
of this grace at the beginning.
2. For exhortation, so much the more to long for the state of
perfection, and not to rest in these small beginnings.
Doctrine 11. _That taste of the grace of God which we either now have,
or formerly had, should stirre us up to desire and seeke after the same
more and more._
This is gathered from the connexion of these words with those that went
before.
_Reason_ 1. Because to that end is there a taste of this grace given,
to stirre up the appetite.
2. Because the goodnesse of God it selfe is in a manner contemned
and vilified, if it be neglected, after it hath beene once tasted: &
therefore in this respect they sinne more grievously, who when they
have tasted this grace of God, do little esteem of it, then they, who
out of ignorance make no reckoning of it at all.
_Use_ 1. This may serve to reprove those that have left their first
love, _Apocalypse 2.4._
2. _To exhort us_, in meditating upon the goodnesse of God in Christ,
and from the sense and experience that God hath given us of it
heretofore, to inflame our mindes with an earnest desire to have a
fuller measure of this grace, and to that purpose religiously to use
all meanes, whereby it is usually communicated unto men.
Doctrine 12. _The primary duty of Christians, whereby it is also that
they are made Christians, is to come unto Christ._
This is gathered out of the fourth verse. Now to come unto Christ, is
nothing else but to believe in him. So _Iohn 6.35._ _He that comes unto
me_, and _he that beleeves in me_, are made all one. So _Iohn 5.40._
_To come unto Christ, to receive Christ, and to believe in him_, are
one and the same. And _Hebrews 10.22._ We are said to draw neere by an
assurance of faith.
_Reason_ 1. Because our salvation depends upon that union which we have
with Christ: whence it is also, that we are said to come unto Christ,
that we may have life, _Iohn 5.40._
2. Because by nature we are strangers and far remote from Christ, and
salvation obtained by him, yea and after that we are called unto Christ,
we are not so perfectly conjoyned.
3. Because all Christian piety is nothing else, but a continuation
and renovation of this accesse unto Christ, and by Christ unto God.
In the hearing of the word we come unto Christ, as our Teacher; in our
prayers we come unto him as our advocate; in the administration of the
Lords Supper we come unto him as the Authour of a Kingly mariage feast,
Matthew 22. And all other duties do so depend upon these, that looke
how we approve our selves in these, such must we needs be in the others
also.
4. Because Christ cals and invites us especially unto this, to come
unto him, _Matthew 11.28._ _John 7.37._
_Vse_ 1. This may serve to convince all those of death and of sinne,
that have either no knowledge of Christ at all, or doe not endeavour
according to that knowledge which they have, to come unto him, and
partake of his grace.
2. To refute the Papists and such like, that draw men away from Christ
to the holy Angels, to the Pope, and to themselves.
3. To exhort us, alwayes to set Christ before us, as our marke and
scope, _Philippians 3.8._ &c.
Doctrine 13. _We must come unto Christ as unto a living stone_:
This is gathered from Verse 4. Now Christ is called _a stone_ for that
firme power, whereby he doth sustaine and beare up the edifice of the
whole Church, _Zachariah 4.7._ And he is called, _a living stone_,
because that power whereby he doth beare up the Church is quickning,
and communicates spirituall and eternall life to the whole edifice,
_John 5.26._
_Reason_ 1. Because by sinne we were bereft of all life both the
principle and foundation of life, nor can it be restored unto us any
other way but in Christ.
2. Because unlesse we come unto Christ under this relation, we do not
imbrace him as he was ordained by God, and is proposed unto us; and
consequently we do not hold the true Christ, but a feined and imaginary
one.
3. Because our faith cannot rest satisfied but in him that hath
this strong power to quicken, for faith seekes life from a firme and
undeceiving principle.
_Use_ 1. This may serve to refute that blasphemy of the Papists, who
will have the Pope, a dead stone, to be that rock or stone, whereupon
the Church is built. For _Peter_, under the pretence of whose name the
Pope challengeth this to himselfe never exhorted the faithfull to come
to him as unto a living stone, but unto Christ only. And therefore
_Peter_ himselfe in these words explaines unto us, what was the minde
of Christ, _Matthew 16.18._ when he said: _Thou art Peter, and upon
this rock I will build my Church_, that is, upon this living stone whom
_Peter_ at that time confessed to be the Son of the living God, that
is, the living stone. Now _Peter_ and the Apostles together with the
Prophets may be called the foundation of the Church by a Metonymy of
the adjunct for the subject; because they laid and preached Christ
as the true foundation, _Ephesians 2.20,21._ but the Popes can in no
other respect challenge this unto themselves, but as they are stones of
offence and ruine.
2. To instruct us, wholly to depend upon Christ, and to put all our
confidence in him.
3. To exhort us, with all joy and rejoycing to helpe forward the
building of the Church upon Christ, shouting and crying out, as it is
in the Prophet _Zachary_, _Grace, grace unto him_.
Doctrine 14. _Christ is refused by men, when they will not come unto
him as unto a living stone._
This is gathered from the fourth Verse. So _Psalme 118.22._ and _Luke
2.34._
_Reason_ 1. Because he hath not that outward Majestie and pompe
wherewith naturall men are taken, _Isaiah 53.3._ _1 Corinthians
1.22,23._
2. Because men by nature are blinde, so that they cannot perceive their
owne misery _extra Christum_, out of Christ, nor that salvation which
is offered in Christ, _1 Corinthians 2.14._
3. Because they too much love themselves, and put trust in themselves,
so that they cannot endure that doctrine of Christ, whereby they are
called to deny and forsake themselves, and to put their confidence in
Christ alone.
_Use_ 1. This may serve to informe us, that we should attribute nothing
to the world in those things which belong unto Christ.
2. To admonish us, not to trouble our mindes, for that the world is
averse from Christ and true faith.
3. To exhort us, patiently to beare it, if we be refused and scorned by
men; for the servant is not greater then his Master.
4. To instruct us to beware that we do not communicate in the least
respect with the world in refusing of Christ.
Doctrine 15. _Christ was chosen and ordained by God, that he should be
exceeding precious unto us._
This is gathered from the fourth verse. Now we must understand this
so, as that we comprehend both the predestination of Christ, and the
sending of him into the world, and his unction, together with all those
testimonies, which were given by God unto this mysterie.
_Reason_ 1. Because the love and mercy of God is so great towards us:
for so God loved the world, that he gave his Sonne, &c. _Iohn 3.16._
2. Because in the obedience of Christ God is well pleased, _Matthew
3.17._
3. Because Christ hath perfected and finished all those things, which
belong to our salvation and the glory of God.
_Vse_ 1. This may serve _to enforme us_, that we ought to be assured
of this, that howsoever the world opposeth it selfe against Christ, yet
Christ shall prevaile and raigne for ever, because he is chosen of God.
2. To comfort all the faithfull, that beleeve and put their confidence
in Christ, because they beleeve in him that was chosen of God, to save
them.
3. To exhort us, in all our practise throughout the whole course of our
lives, to make it appeare, that Christ is more precious to us, then all
the things in the world, _Philippians 3.8._ _Proverbs 8.10,11._
Doct. 16. _The faithfull are living members of the same building,
whereof Christ is the foundation._
This is gathered from the beginning of the 5. verse.
_Reason_ 1. Because Christ together with all the faithfull makes one
mysticall body, _1 Corinthians 12.12._
2. Because being compacted in this body, they partake of the very life
of Christ, _Ephesians 4.16._
3. Because they shew forth this life or power in bringing forth fruits
answerable thereunto, _Iohn 15.5,16._
_Vse_ 1. This may serve _to comfort us_, when we rightly esteeme of the
dignity of this condition, it will strengthen our mindes against all
the troubles that can befall us therein.
2. To exhort us, so to carry our selves as it becommeth those, that are
called to partake of the life of Christ.
Doctrine 17. _By that union which all the faithfull have with Christ,
they are made spirituall temples, Priests, and sacrifices acceptable to
God._
This is gathered from the 5 verse.
_Reason_ 1. Because God is in an especiall manner present with
them, and dwels in them by his Spirit and grace, as in his Temple,
_2 Corinthians 6.16._
2. Because By the same spirit he makes them fit and ready to performe
those duties, that are more acceptable unto him, then were ever any
externall sacrifices, _Psalme 51.18,19._ _Hebrews 13.16._
3. Because in performing these duties before God they do offer and
dedicate themselves wholly unto God.
_Vse_ 1. This may serve to admonish us, to have a care accordingly
not to defile the Temple of God, _1 Corinthians 3.16,17._ that our
Priesthood doth not dishonour God, and that our Sacrifices be not lame,
and maimed, and such as are not acceptable unto God.
2. To exhort us, to addict our selves wholly to Gods glory and his
worship; for God will be sanctified in those that draw neere him,
_Leviticus 10.3._
3. To refute the Papists, that rob Christians of this honour, and
obtrude carnall Temples, priesthoods, and sacrifices upon God and men
in stead of spirituall.
Doctrine 18. _Those duties which we performe in Christ are acceptable
unto God by Christ._
This is gathered from the 5 verse, at the end. But they are acceptable
not as merits, but as sacrifices of praise and thanksgiving, as it is
intimated in the Text.
_Reason_ 1. Because by Christ our persons are reconciled unto God,
and received into the number of those whom God approves and by whom he
delights to be worshipped.
2. Because Christ covers our infirmities.
3. Because by his intercession our duties are commended unto God.
_Use_ 1. This may serve to comfort us, even when we looke upon our owne
infirmities, and the unworthinesse of all our performances.
2. To exhort us, to go cheerefully about the duties of piety, because
our worke shall not be in vaine in the Lord, _1 Corinthians 15.58._
Doctrine 19. _The same Christ was after the same manner a Saviour in
the Old Testament, as he is in the New._
This is gathered from the sixth Verse.
_Reason_ 1. Because he was a Lambe slaine from the foundation of the
world; according to the decree, promise, and acceptance of God, and
according to the faith and hope of the godly, _Apocalypse 13.8._
2. Because the Catholick Church is but one, consisting of all the
faithfull from the beginning of the world, _Hebrews 12.23._
_Use_ 1. This may serve to refute those, that make the people of Israel
either to have beene altogether carnall, or to have beene saved by the
observation of the Law.
2. To exhort us to flye unto Christ, and to put our confidence in him,
in whom all the faithfull from the creation of the world did put their
trust, and by whom they were saved.
Doctrine 20. _Christ is as it were the corner stone in the building of
the Church._
That is, he doth conjoyne, uphold and direct all the parts of the
building, or members of the Church.
_Reason_ 1. Because he is the beginning or foundation of the Church.
2. Because he unites those people that were before farre divided, the
Jewes and Gentiles.
3. Because he is the rule or line of direction in all the building that
tends to salvation.
_Vse_ 1. This may serve to refute the blasphemy of the Papists, whereby
they make the Pope the head of the Church, and to that purpose wrest
this very title and words thereunto.
2. To instruct us, wholly to depend upon Christ for the direction of
our soules to everlasting life.
Doctrine 21. _There is nothing at all that can be compared with Christ
our Saviour for dignity, use, and excellency._
This is gathered from these titles, _elect and precious_.
_Reason_ 1. For the dignity of his person.
2. For the effectualnesse of his operation, in satisfaction, merit, and
application of those things which belong unto our salvation.
3. For the excellency of those benefits which redound unto the Church
by him.
_Vse._ This may serve to admonish us, to have no common conceit
of Christ, or to rest in a vulgar esteeme of him, but earnestly to
endeavour to conceive of him so, as his dignity and excellency doth
deserve.
Doctrine 22. _No man that truly beleeveth in Christ, shall ever be
confounded, his expectation shall not be frustrated, his desire and
confidence shall not be in vaine._
_Reason_ 1. Because Christ was appointed by God by a certaine and
immutable decree to be the Saviour of all those that beleeve in him.
2. Because all power is given unto him both in heaven and earth.
_Vse._ This may serve to comfort us against those feares and doubts
that might weaken our faith.
Doctrine 23. _The faithfull are not only delivered from misery, but are
also highly honoured by Christ._
This is gathered from the seventh verse at the beginning.
_Reason._ Because they are made partakers of Christs honour, for in him
they are made sonnes of God, heires of the everlasting kingdome,
spirituall Priests and Kings.
_Vse_ 1. This may serve to reprove our blindnesse and dulnesse, that
cannot discerne and esteeme of this honour as wee ought, but are set
upon the honours of this world more then is fitting.
2. To exhort us, piously and seriously to glory in Christ and the
honour which we have in him, though for his sake the wicked world
reproach us.
Doctrine 24. _As Christ is unto the ♦unbeleevers honour and salvation,
so he is unto the unbeleevers confusion and perdition._
♦ This should probably say “beleevers”, but I hestiate to
correct the author not knowing for sure his intent.
This is gathered out of the seventh Verse, _Psalms 118.22._ _Isaiah
8.14._ _Matthew 21.42._
But this similitude doth not hold in all things. For first, the proper
end of Christ our Saviour was to save man, not to destroy him. Secondly,
Christ is the cause of faith in the beleevers, but he is not the cause
of unbeliefe in the unbeleevers, though something of Christ may be the
occasion of their unbeliefe; like as his humiliation was both unto the
Iewes and many of the Gentiles. Thirdly, Christ merited salvation for
the believers, and not they themselves; but the unbelievers merit their
owne perdition, and not Christ: but yet Christ is truly said to be
confusion and perdition to the unbelievers, 1. As they take offence at
him, and so runne headlong into their owne destruction. 2. As he doth
justly punish their infidelity and impiety, as he is the just Iudge of
all the world.
_Reason_ 1. Because those unbelievers to whom Christ is offered, in
contemning his goodnesse, doe directly as it were provoke him to use
the greatest severity upon them.
2. Because by this meanes alone is the glory of God and of Christ
preserved, when his enemies are put under his feet.
_Vse_ 1. This may serve to admonish us to beware of all infidelity.
2. To exhort us, when we compare our beliefe with the misery of
unbelievers, to learne to be thankfull unto God and to give him the
glory of it in Iesus Christ: for these ends is this amplification made
in the text.
Doctrine 25. _Men come unto this confusion and perdition by stumbling
at the Doctrine of the Gospell._
This is gathered from the 8 Verse. Now men stumble at the word of the
Gospell, when they apprehend the Gospell to be such, that they owe no
assent and ♦subjection thereunto: so the Iewes were offended at the
infirmity of Christ crucified, _1 Corinthians 1.23._ and the Greekes at
the foolishnesse of that word which bringeth salvation, _Ibid._ For the
Iewes, like as the Papists, with many others, are offended, for that
the Gospell requires them to deny their owne righteousnesse and workes,
and to seeke to be justified by Christ, _Romans 9.32._
♦ “subjecton” replaced with “subjection”
_Reason_ 1. Because this offence is the cause of their infidelity.
2. Because it doth not produce a bare unbeliefe only, but unbeliefe
with contempt, so that they doe infinitely wrong Christ.
_Vse._ This may serve to admonish us, to beware that we doe not in any
thing stumble at the word of God, or conceive any thing in our mindes,
whereby we may be in the least respect alienated from it.
Doctrine 26. _The infidelity and confusion of the wicked doth not fall
out by chance, but according as God had most certainly fore-ordained
it._
This is gathered from these words: _whereunto also they are appointed_.
_Reason_ 1. Because God is both the King and Lord of all living
creatures, so that nothing can happen unto them contrary to his will.
2. Because there can be no cause of their infidelity imagined, which
God did not foresee, or which he could not have hindred.
3. Because we also which do believe, were aliens from the faith as well
as they; neither did we make that difference betwixt our selves and
them, but God:
_Vse._ This may serve to direct us, that the infidelity of any others
whatsoever, may not deface our faith, we must give God the glory in the
dispensation of his grace, and appointing of things according to his
counsell, whose wayes are past finding out.
Doctrine 27. _We should often call to mind that dignity, whereunto
we are called in Christ, and that, by comparing of it to that misery
wherein all unbelievers are plunged._
This is gathered from that repetition, Verse 9. which is used
comparatively by the dissimilitude that is betwixt it and the condition
of unbelievers, before described, as it is intimated in that word _But_.
_Reason_ 1. Because we are called to spirituall joy, which is chiefely
increased by this meanes.
2. Because it belongs to the thanks which we ought to give unto God.
3. Because it makes us cheerefull in the performing of all duties, that
we may be worthy of so excellent a calling.
_Vse._ This may serve to exhort us, to make this contemplation familiar
unto us.
Doctrine 28. _The end of our calling, is to shew forth the praises of
God, that hath called us._
This is gathered from the ninth verse, that is, that we should render
unto God the glory which hee hath shewed unto us. 1. In the inward
thoughts and affections of our heart. 2. In the outward profession of
words. 3. In our actions throughout the whole conversation of our lives.
This is to sanctifie God, _Isaiah 8.13._
_Reason_ 1. Because this is that glory which may redound unto God from
us, or from our calling.
2. Because our calling it selfe tends thereunto, that we should turne
unto God, seeke God, glorifie God.
3. Because this is very profitable for us.
_Use_ 1. This may serve to refute those, that take care of nothing
lesse: they shew that they are not yet partakers of effectuall calling.
2. To stirre us up more and more to fulfill this duty.
Doctrine 29. _That state into which we are translated by our calling,
is a state of marvellous light._
This is gathered from the 9 Verse at the end, _Iohn 1.8._ Now it is
called _light_, both for the illumination of the mind, which it brings;
and for the comfort of heart, which we receive thereby: and it is
called _marvellous_, because it farre surpasseth all worldly knowledge,
and whatsoever the naturall man can conceive.
_Vse._ This may serve to us, to carry our selves answerable to this
light, and to walke in it, not according to the common fashion, but
marvellously.
Doctrine 30. _It is very profitable for us alwayes to compare our
present happy condition, with the misery that is past._
This is gathered from the tenth verse.
_Reason_ 1. Because _contraria juxta se posita magis elucescunt_,
contraries being put one by another, make each other to appeare more
cleerely.
2. Because it tends to our humiliation.
3. Because it makes us to commiserate others, and to shew meekenesse
towards them. _Titus 3.2,3,4._
4. Because it makes us to be the more thankfull unto God. _1 Timothy
1.12,13._
_Vse._ This may serve _to admonish us_, never to forget that misery
which did hang over our heads.
* * * * *
Verse 11. _Dearely beloved, I beseech you, as strangers and
pilgrims, abstaine from fleshly lusts, which warre
against the Soule, Having your conversation honest
among the Gentiles._
Verse 12. _That whereas they speake against you, as evill doers,
they may by your good workes which they shall behold,
glorifie God in the day of visitation._
The Analysis.
Here the Apostle doth in generall exhort to lead such a life as is
answerable to that happy condition, which was spoken of before: Now
this life consists of two parts: The one is abstinence from evill,
_abstaine from fleshly lusts_; the other is, to follow that which is
good, _having your conversation honest_. The first of which he doth
perswade them unto by an argument taken 1. From the disagreement that
is betwixt the Godly, and the fleshly lusts of this world in respect
of their state and condition, because in this world, they are strangers
and Pilgrims, and therefore they ought not to set their hearts and
desires upon this world, but upon another. 2. From the danger that
hangs over them, from the desires of this world, because they tend to
the destruction of their soules, in these words, _which warre against
the Soule_. The second part together with the former, he doth perswade
them unto, by an argument taken from those witnesses which they ought
to have regard of in their conversation; _among the Gentiles_, by whose
testimony hee shewes there will a twofold benefit arise from their
honest conversation.
1. That they will cease to speake against them as evill doers.
2. That in beholding their good workes, they will not only give them
an honest testimony, but they will also glorifie God for them; which
benefit is shewed by the adjunct of time, wherein it should be expected,
to wit, _in the day of visitation_: Now this whole exhortation, that it
might be the more effectuall, and the more acceptable unto them, is set
forth with a double affection, in the manner of proposing it; of love
or charity, in that title which is given unto them, _Dearely beloved_;
and of humility, in that he doth not so much ♦command these things, as
intreat them, _I beseech you_.
♦ “commad” replaced with “command”
The Doctrines arising herehence.
Doctrine 1. _All the faithfull are strangers and pilgrims in this
world._
_Reason_ 1. Because their father, and their countrey is not here, but
in heaven.
2. Because they doe not desire to stay long here.
3. Because their wealth and their friends are not in this world.
4. Because the world accounts them strangers, and that because their
conversation is not according to the fashion of the world.
_Use_ 1. This may serve _to admonish us_, not to place our inheritance
or our treasure in the things of this World.
2. _To exhort us_, to lift up our hearts alwayes towards our heavenly
countrey; and to gaine all those things, that may helpe us forward and
further us in our journey thereunto.
Doctrine 2. _All the faithfull ought to abstaine from the lusts ♦of the
flesh._
♦ duplicated word removed “of”
But by this phrase are signified not only the inclinations of the body,
but all those that belong to the old man: for there is something to
be sanctified even in the very spirit of our minds, _1 Thessalonians
5.23._ and therefore some lust of the flesh is seated in the spirit;
but these lusts are in generall said to be of the flesh, because they
are most of all manifested in those things which belong to the body and
the flesh: for most men care for and looke after nothing else almost
but those things that belong to this present life.
_Reason_ 1. Because the flesh together with the lusts thereof was
crucified with Christ.
2. Because all the faithfull in their baptisme and by their profession
have denyed the flesh.
3. Because our lusts are deceitfull. _Ephesians 4.22._
Because they lead unto death. _Galatians 6.8._ _Romans 8.6,13._
_Vse._ This may serve _to admonish us_, above all things to apply our
selves unto this study.
Doctrine 3. _The lusts of the flesh warre against the soule._
_Reason_ 1. Because they spoile the perfection of the soule, which
consists in the image of God.
2. Because they doe either quench or grieve the holy Spirit,
upon whom the comfort of the soule doth depend. _Ephesians 4.30._
_1 Thessalonians 5.19._
3. Because they cause the Death of the soule, and lead thereunto.
_Vse_ 1. This may serve _to direct us_, alwayes to thinke upon our
spirituall warfare, and accordingly in all things to carry our selves,
as it becommeth the good Souldiers of Christ.
2. _To admonish us_, to take speciall heed of those enemies which we
have within our selves; those enemies that are without can doe us no
hurt, if those that are within have not power over us, and so doe as
it were give us up into their hands.
Doctrine 4. _To abstaine from fleshly lusts, is the way to make our
conversation honest._
_Reason_ 1. Because all filthynesse proceeds from the lusts of the
flesh.
2. Because the true honour and honesty of a man consists in that
spirituall victory which he hath over himselfe.
3. Because by overcomming the lusts of the flesh, the way is made easie
to all vertues and good duties.
_Use_ 1. This may serve _to refute and reprove_ those men, that seeke
for honour and dignity by pampering the flesh, & obeying the lusts
thereof.
2. _To exhort us_, cheerfully to oppose our selves against the lusts of
the flesh, for this very cause, because it is a most honest thing.
Doctrine 5. _The faithfull should have a care to live honestly, not
only amongst the faithfull, but also amongst the unbelieving Gentiles._
This is gathered from these words, _among the Gentiles_; Which
notwithstanding we must so understand, that we doe not follow all those
things that seeme honest unto them, nor omit those things that doe
displease them; but only that we shew forth a true evidence of our
piety, love and righteousnesse in our conversation.
Then againe, that thereby their consciences may be convinced, that the
way, which we goe, is in that respect at least praise-worthy, and to be
approved.
_Reason._ This we ought to doe. 1. For Gods sake and his glory.
2. For our owne sakes and our owne comfort.
3. For the unbeleevers sake, to draw them unto true piety.
_Vse._ This may serve _to refute and reprove_ those, that under colour
of contemning fame, contemne vertue.
Doctrine 6. _It it the property of unbeleevers, to seeke occasion to
speake against the faithfull, as if they were wicked._
This is gathered from the 12. verse, at the beginning. Now there
are two kinds of such obloquies. 1. When they speake all manner of
evill for Christs sake, for faith and righteousnesse sake, chapter 4.
verse 14. _Matthew 5.11._ 2. When they find some occasion in the
defects of the faithfull, and observe something in their lives, which
they may justly taxe. This also admits of a two fold difference; for
sometimes such is the impiety of those that professe the true faith,
that it gives scandall to the unbeleevers, _Romans 2.24._ and sometimes
they take occasion from the infirmities that are incident to the
faithfull, to condemne their profession.
_Reason_ 1. Because there is an inveterate enmity betwixt the children
of the light, and the children of darknesse.
2. Because in this respect men flatter themselves, and in some sort
seeme better and happier, when they make others, that would seeme
better, either to be like themselves, or worse then themselves.
3. Because by this meanes they seeme to bring some prejudice against
the very doctrine of piety, which the wicked hate.
_Use._ This may serve _to admonish us_, 1. To take speciall heed, that
we have no communion with unbeleevers, in this maliciousnesse, that is,
that we doe not willingly seeke or take occasion to speake against the
Godly; for this is a certaine marke of impiety.
2. To beware also, that we give no occasion to the wicked, either to
speake against our persons or our professions.
Doctrine 7: _Good workes alone doe stop the mouthes of the wicked._
This is gathered from the 12. verse: at the middle.
_Reason_ 1. Because men, especially unbeleevers, cannot judge of us,
but by the works which they see.
2. Because the sincerity of our religion properly appeares in our works.
_Vse._ This may serve _to exhort us_, alwayes to endeavour to bring
forth good works.
Doctrine 8. _The good works of the faithfull make others also to
glorifie God._
This is gathered from the 12. verse at the end. So _Matthew 5.16._
_Reason_ 1. Because by this meanes they are convinced of the truth of
our religion, whose author is God.
2. Because thereby they are drawne also to embrace the same religion,
and to cleave unto God.
3. Because they are moved and stirred up to give God thanks, for those
things that were the meanes of their conversion.
_Vse._ This may serve _to exhort us_, to use this argument to stir up
our selves to the practise of good works, because they make not only
for our owne salvation, but for the glory of God also.
Doctrine 9. _We must looke for a day of visitation, that men may
glorifie God therein._
This is gathered from the 12. verse at the end. But the day of
visitation may be understood either _in judgement_, or _in grace and
mercy_. Here it is to be understood of the grace of God. So _Luke
1.68._
_Reason._ Because without grace there is no inclination in the heart of
man to glorifie God. The tree must be good, that shall bring forth good
fruit; Men doe not gather grapes of thornes, or figges of thistles,
_Matthew 7.16,17._
_Vse._ This may serve _to admonish us_, to use all patience and
meeknesse towards the wicked, alwayes provided, that we doe not faile
in our duty to seeke their conversion. _2 Timothy 2.25._
* * * * *
Verse 13. _Submit your selves therefore to every ordinance of
man for the Lords sake; whether it be to the King, as
supreme;_
Verse 14. _Or unto Governours, as unto them that are sent by
him; for the punishment of evill doers, and for the
praise of them that do well._
Verse 15. _For so is the will of God, that with well doing ye
may put to silence the ignorance of foolish men._
Verse 16. _As free, and not using your liberty for a cloake of
maliciousnesse, but as the servants of God._
Verse 17. _Honour all men. Love the brotherhood. Feare God.
Honour the King_.
The Analysis.
In these words the Apostle sheweth that particular part of obedience,
which did in a speciall manner pertaine to the honesty of the faithfull
among the Gentiles, that is, subjection to the Magistrates, which some
at that time did begin to cast off, as not agreeing with Christian
liberty. Now this subjection he doth. 1. Generally command and direct
us unto, to performe it for religion sake towards God, verse 13. 2. By
a distribution of the object, to wit, that we ought to performe it, not
only to the King and the supreme Magistrate, but also to the governours
that are sent by him. Verse 13,14. 3. He doth perswade us thereunto,
1. From the end of this ordinance, to wit, that it is to represse and
punish the evill doers, and to preserve and cherish the good verse 14.
at the end. 2. From the efficient cause, or command of God, verse 15.
3. From the end and benefit of performing this subjection, to wit, to
stop the mouthes of the enemies, who are described by their ignorance
and their foolishnesse, verse 15. 4. He removes an objection that
might be made against it, about Christian liberty, verse 16. Where
he distinguisheth betwixt faigned liberty, which is joyned with
maliciousnesse; and true liberty, that makes men to be addicted unto
the service of God: Now that this subjection to superiours belongs to
the service of God, he shewes verse 17. by a short repetition of those
precepts, that belong to this and the like duties.
Here a Question may be made.
_Question._ Why is the Magistracy called an ordinance of man verse 13.
seeing all powers are ordained of God, and every power is the ordinance
of God, _Romans 13.1,2._
_Answer._ The superiority of power, or government it selfe is simply
and absolutely commanded by God, and in that respect is called
the ordinance of God; but this or that speciall manner of power or
government is not determined by God, but by men; and is therefore
called _an ordinance of man_, which as touching the nature of it,
may also be called _an ordinance of God_: And this is the difference
betwixt an Ecclesiasticall and a civill office. An Ecclesiasticall
office is not legitimate, if it be not directly determined by God
himselfe, and consequently cannot be changed by men: but this or that
civill office may be made & changed by men. And the reason of the
difference is this, because God and Christ alone hath dominion and
power in spirituall matters; but in civill matters men are also Gods,
though not absolute.
The Doctrines arising from this.
Doctrine 1. _The duties of righteousnesse towards men, doe much commend
our religion towards God._
This is gathered from the connexion of these words with the foregoing
words, in that particle _therefore_. So _Iames 1.27._
_Reason_ 1. Because they are the effects of religion; Now the vertue of
the cause doth alwayes appeare in the effect.
2. Because they are more obvious to the sight of man, then religion it
selfe, which is the cause thereof.
3. Because they draw mens minds to approve of that religion whence they
proceed.
_Vse._ This may serve _to exhort us_, for religion sake to apply our
selves to these duties.
Doctrine 2. _We must performe civill subjection to our civill
Magistrates for the Lords sake._
This is gathered from the 13. verse.
_Reason_ 1. Because by these meanes the Lord preserveth the societies
of men.
2. Because these Governments are the meanes to advance Gods glory, at
least so farre forth as they tend to performe some part of the will of
God.
3. Because in their owne nature and of themselves they make for the
good and against the bad. Verse 14.
_Use_ 1. This may serve _to refute_ the Anabaptists and others, who for
conscience sake will not be subject to the Magistrate.
2. _To admonish us_, never so to subject our selves unto men, as that
for their sakes we should neglect our duty towards God, because we
ought to be subject unto them for the Lords sake, and therefore a farre
greater subjection is due unto the Lord, then unto them.
Doctrine 3. _By these duties the good will of God is observed, and the
foolishnesse of wicked men is put to silence._
This is gathered from verse 15.
_Reason_ 1. Because we serve God, when for conscience sake towards God,
we are subject unto men; therefore we fulfill the will of God.
2. Because we doe that before men, which they doe usually praise most,
and so we remove all occasion of offence.
_Use._ This may serve _to exhort us_, so much the more carefully to
apply our selves to such duties.
Doctrine 4. _Christian liberty is not contrary to that subjection,
which we owe either unto God or man._
This is gathered from verse 16.
_Reason_ 1. Because by it we are freed from sinne, but not from that
duty, which is contrary unto sinne.
2. Because Christian liberty consists properly in spirituall things,
and not in corporall; for although we are subject unto God alone in
spirituall things, yet in corporall things we owe subjection unto men
also.
3. Because for that end did we receive this liberty, that we might more
freely and readily performe those things, which we owe unto God and men.
_Vse._ This may serve _to condemne_ those, that use Christian liberty
for a cloake of maliciousnesse, as it is in the text.
Doctrine 5. _We are to take exact notice of the difference of our
duty towards men, towards our brethren, towards God, and towards the
Magistrates._
This is gathered from verse 17.
_Reason._ Because great is the difference of the grounds or reasons,
whereupon these duties depend, as it is intimated in the text; but we
must make conscience of our duty in all.
_Vse._ This may serve _to reprove those_, that doe any way sever or
disjoyne these duties, to wit, such as seeme to feare God, but doe not
love or honour men; or such as seeme to honour men, but doe not feare
God at all.
* * * * *
Verse 18. _Servants, be subject to your masters with all feare,
not only to the good and gentle, but also to the
froward._
Verse 19. _For this is thank-worthy, if a man for conscience
toward God endure griefe, suffering wrongfully._
Verse 20. _For what glory is it, if when ye be buffetted for
your faults ye shall take it patiently? but if when
ye doe well, and suffer for it, ye take it patiently,
this is acceptable with God._
Verse 21. _For even hereunto were you called: because Christ
also suffered for us, leaving us an example, that ye
should follow his steps._
Verse 22. _Who did not sinne, neither was guile found in his
mouth?_
Verse 23. _Who when he was reviled, reviled not againe; when hee
suffered, he threatned not, but committed |himselfe|
to him, that judgeth righteously._
Verse 24. _Who his owne selfe bare our sinnes in his owne body
on the tree, that we being dead to sinnes, should live
unto righteousnesse, by whose stripes ye were healed._
Verse 25. _For ye were as sheep going astray, but are now
returned unto the shepheard and Bishop of your soules._
_The Analysis._
Here the Apostle makes a speciall exhortation about the duty of
servants to their masters; and this duty he doth 1. As it were define
by a speciall kind of subjection wherein it consists. _Be subject with
all feare._ 2. He doth illustrate it by a distribution of the object,
or the masters, to whom this subjection is due; _not only to the good
and gentle, but also to the froward_. 3. He proves that this subjection
is to be made to both sorts, by an argument taken from the adjuncts
thereof, grace and glory, that is, Gods praising and approving of it,
which accompanies the subjection that is made unto wicked masters
verse 19. _For this is thank-worthy._ The reason of which consequence
is set forth. 1. By a description of that subjection which is due
unto wicked Masters, to wit, that it is _a patient suffering of wrong
for conscience towards God_ verse 19. 2. By a comparison that is made
betwixt those that suffer justly, and those that suffer unjustly, which
he shewes to be unlike, in that the former can looke for no glory from
their sufferings, but the latter may expect great glory, _verse 20._
In the second place, he proves the same duty from that relation which
ariseth from our generall calling, because we are thereunto called,
that we should patiently suffer the injuries of the world: and this he
confirmes by the example of Christ; to whose imitation we are called:
for he shewes two ends of the suffering of Christ; one was to dye
for us, that is, to expiate our sinnes, which is the primary end. The
other was, to leave us an example to imitate. _verse 21._ which is the
secondary end. Now a speciall part of this secondary end was, that when
he was without sinne _verse 22._ Yet he patiently suffered all kinds of
reproaches and afflictions, _verse 23._ And the primary end of Christs
sufferings, which was to redeeme us from sin, is upon this occasion
also declared _verses 24,25._ Because therehence also may be drawne
a powerfull argument, to perswade us to imitate Christ in doing
righteously, and suffering unjustly: And this is declared, 1. From the
nature of Christs death, that it was a sacrifice for our sins to take
away the guilt of them; 2. From the end of this propitiation, which is
the death of sinne, and the life of righteousnesse. And hereof there is
an illustration made by comparing that condition, which went before our
conversion, with that condition which followes it, _verse_ the last.
The Doctrines drawne here-hence.
Doctrine 1. _They that are in the lowest condition, should by their
good workes glorifie God in that condition._
This is gathered from the connexion of the 18 Verse with the 11 and 12.
_Reason_ 1. Because servants also are called to liberty and glory in
Christ, neither is there any difference, as touching life spirituall,
betwixt the freeman and the servant, _1 Corinthians 7. 22._
2. Because there is the same reward for servants and freemen.
3. Because the servile condition hath a proper occasion and meanes to
glorifie God, which other conditions have not, like as other conditions
have their occasions & meanes, which the servile hath not.
_Vse_ 1. This may serve to comfort us, in regard that no man is
excluded from having a part in this honour, that hath a part in
advancing the glory of God.
2. To exhort all, both servants and all other sorts of men, to
endeavour to promote Gods glory: for if servants ought to do this; much
more ought free masters, and those that are in any place of dignity.
Doctrine 2. _Servants, to the end that they may glorifie God in their
servile condition, must be subject to their Masters with all feare._
_Reason_ 1. Because subjection to another mans will is properly that
wherein service consists; and therefore all they that are bound as
servants, are bound to subjection.
2. Because the subjection of a servant is such, that it doth
necessarily command a feare to displease, not only in that respect,
because in every duty, both towards God and man, we should feare to
offend by doing amisse, but also in respect of that singular power,
which masters have to punish their servants. This is that feare, which
we usually call servile, which is not to be disliked in servants,
though in the children of God there be another feare required over and
above, which ariseth from love.
_Vse._ This may serve to admonish, first, Servants and subjects, not to
separate feare from subjection. Secondly, all men to subject themselves
to God with all feare, as it becommeth servants.
Doctrine 3. _We ought to performe our duty, even unto wicked men and
froward._
This is gathered from the 18 Verse.
_Reason_ 1. Because the ground of our duty doth not consist in the
goodnesse or naughtinesse of men, but in that obligation which the law
of God imposeth upon us, which may consist with the naughtinesse of men.
2. Because in performing this duty, wee serve God and Christ, and shall
receive a reward from him, _Ephesians 6.5,6,7,8._
_Vse._ This may serve to reprove those, that direct their duties
according to the persons of the men with whom they have to doe.
Doctrine 4. _We ought to doe our duty for conscience toward God, though
we are wrongfully afflicted by men._
This is gathered from Verse 19.
_Reason_ 1. Because conscience alwayes lookes to the judgement of God
and not to the qualities and judgements of men.
2. Because the conscience is by this meanes constant, immutable, and
alwayes like it selfe, howsoever mens judgements may alter.
_Vse._ This may serve to direct us in all our actions to have a
speciall respect to the conscience.
Doctrine 5. _It is thank-worthy, and we shall receive glory from God,
if we suffer wrongfully, and not justly._
This is gathered from the 19 and 20 verses.
_Reason_ 1. Because this is proper and peculiar to Christians, as is
the love of our enemies, _Matthew 5.44,45._
2. Because by this meanes we give great glory unto God, when we suffer
the bitterest things out of conscience toward him.
_Use._ This may serve to exhort us, cheerefully to set our selves to
the performing of these duties.
Doctrine 6. _The calling of Christians doth in a speciall manner lead
to the patient suffering of afflictions._
This is gathered from the 21 verse, at the beginning.
_Reason_ 1. Because they are called unto glory by the enduring of all
kindes of afflictions, as by the way that leadeth thereunto, chapter 5.
verse 10.
2. Because they are called to overcome their enemies and evill doers
by well-doing, and if it be possible to winne them thereby, _Matthew
5.44._ _Romans 12.21._
3. Because they are called to imitate Christ, as it is in the text.
_Vse_ 1. This may serve to admonish us, not to imitate or follow the
men of the world in these things, because we have another manner of
calling.
2. To exhort us to have a great care that we make conscience of this
duty, because it doth most neerely belong to our calling.
Doctrine 7. _Christs actions are a most perfect example for our duty
and calling._
This is gathered from Verse 21.
_Reason_ 1. Because Christ is unto us an example given by God, as it
were the _praxis_ of Divinity and rule of living well.
2. Because he hath no imperfection at all, such as may be found in all
mens examples.
3. Because the Spirit of Christ makes us to be conformable unto his
image.
_Vse._ This may serve to direct us, that beholding Christ as it were in
a glasse, we may be as it were changed into the same image from glory
to glory, _2 Corinthians 3.18._
Doctrine 8. _The Chiefest manner of imitating Christ in enduring
afflictions, consists in this, that we commit our cause unto God._
This is gathered from verse 23, at the end.
_Reason._ Because this is the rule of patience in such cases, not to
revenge our selves, but to commit the whole businesse unto the Lord,
and to rest well contented and pleased in his will.
_Vse._ This may serve to admonish us, never to please our own carnall
will, but to subject our selves wholly to the good will of God.
Doctrine 9. _Christ by his death did not only leave us an example of
our lives, but also expiated our sinnes, and procured for us such power,
whereby we may imitate him in living well._
This is gathered from verse 24.
_Reason_ 1. Because after the same manner are we restored in Christ,
as we were lost in _Adam_, which was not by imitation and example only,
_Romans 5._
2. Because Christ ought to be a sacrifice to pacifie God towards us,
which is not done by example.
3. Because an example would have nothing at all profited those that
were dead in sinne and hated of God.
_Vse_ 1. This may serve to refute the Socinians and others, which feine
that the redemption of Christ consists in doctrine and example only.
2. To direct us, alwayes to joyne these two together, redemption, and
the example of Christ.
Doctrine 10. _Without Christ we are nothing else but sheepe going
astray and lost._
This is gathered from the last verse.
_Reason._ Because upon him alone depends our salvation and the
direction of our lives.
_Vse._ This may serve to admonish us, not to leave Christ so much as in
the least thing, but to cleave faster and faster unto him.
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