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.

LONDON,
Printed by E. G. for Iohn Rothwell, at the Sunne
in Pauls Church-yard. 1641.

A Commentary upon the first Epistle of Peter.

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.

HE 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.