ChapterII.

(‡ decoration)ChapterII.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.THEsame 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 thefaithfull 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 begracious: 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 orsubject, 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 area 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.Reason1. 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.Vse1. This may serveto refutesome 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.Reason1. 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.Vse1. This may serveto condemnethose, 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.Reason1. 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 serveto instructus, 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.Psalms119.2.2. 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.Reason1. 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.Vse1. 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”Reason1. 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.Vse1. This may serveto reprove thoseministers that falsifie the word of God by their owne mixtures and devices, and obtrude upon him an adulterate word, in stead of the simpleand sincere word. 2.To admonishthe 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: forto edifieis to promote the structure of the edifice, to a greater perfection, after that the foundation is already laid. This is expressed alsoEphesians 4.16.Reason1. 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.Vse1. This may serveto reprovethose, 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 byGodwe are to understand Christ, as it appeares by the following words: by♦graciousnessewe are to understandthat grace which is revealed in the Gospell, as it evidently appeares by the connexion of this verse, with that which went before.SoTitus 3.4.♦“gratiousnesse” replaced with “graciousnesse”Reason1. 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.Vse1. This may serveto 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. SoPsalms 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.Reason1. 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 consistsin this, that we have his goodnesse and love, to be tasted, as it were,Galatians 2.20.2 Corinthians 5.14.Vse1. This may serveto reprove those, that doe not use the word of God, as food to be tasted and eaten, but for custome andpro formafashion-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.Reason1. 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 thetext, when they are stirred up to a more fervent desire of the word of God.Vse1. This may servefor consolationagainst 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.Reason1. 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.Use1. 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. SoIohn 6.35.He that comes unto me, andhe that beleeves in me, are made all one. SoIohn 5.40.To come unto Christ, to receive Christ, and to believe in him, are one and the same. AndHebrews 10.22.We are said to draw neere by an assurance of faith.Reason1. 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.Vse1. 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 calleda stonefor 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.Reason1. 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.Use1. 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. ForPeter, 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 thereforePeterhimselfe 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 whomPeterat that time confessed to be the Son of the living God, that is, the living stone. NowPeterand 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 ProphetZachary,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. SoPsalme 118.22.andLuke 2.34.Reason1. 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 miseryextra 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.Use1. 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.Reason1. 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.Vse1. This may serveto 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.Reason1. 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.Vse1. This may serveto 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.Reason1. 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.Vse1. 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.Reason1. Because by Christ our persons are reconciledunto 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.Use1. 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.Reason1. 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.Use1. 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.Reason1. 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.Vse1. 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.Reason1. 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.Reason1. 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.Vse1. 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.Reason1. 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.Vse1. 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”Reason1. 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.Reason1. 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 wordBut.Reason1. 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.Reason1. 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.Use1. 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 calledlight, both for the illumination of the mind, which it brings; and for the comfort of heart, which we receive thereby: and it is calledmarvellous, 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.Reason1. Becausecontraria 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 serveto 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 oftime, 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.Reason1. 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.Use1. This may serveto 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.Reason1. 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 serveto admonish us, above all things to apply our selves unto this study.Doctrine 3.The lusts of the flesh warre against the soule.Reason1. 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.Vse1. This may serveto 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.Reason1. 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.Use1. This may serveto refute and reprovethose 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 weshew 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 serveto refute and reprovethose, 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.Reason1. 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 serveto 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.Reason1. 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 serveto 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. SoMatthew 5.16.Reason1. 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 serveto 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 eitherin judgement, orin grace and mercy. Here it is to be understood of the grace of God. SoLuke 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 serveto 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 calledan ordinance of man, which as touching the nature of it, may also be calledan 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 particletherefore. SoIames 1.27.Reason1. 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 serveto 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.Reason1. 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 theymake for the good and against the bad. Verse 14.Use1. This may serveto refutethe 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.Reason1. 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 serveto 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.Reason1. 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 serveto condemnethose, 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 serveto 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 committedhimselfeto 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 consequenceis set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it isa patient suffering of wrong for conscience towards Godverse 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 sinneverse 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 declaredverses 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,versethe 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.Reason1. 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.Vse1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Reason1. 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.Vse1. 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.Reason1. Because Christ is unto us an example given by God, as it were thepraxisof 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.Reason1. Because after the same manner are we restored in Christ, as we were lost inAdam, 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.Vse1. 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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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.

THEsame 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 thefaithfull 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 begracious: 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 orsubject, 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 area 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.

Reason1. 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.

♦“4” replaced with “2”; misnumbered.

♦“4” replaced with “2”; misnumbered.

Vse1. This may serveto refutesome 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.

Reason1. 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.

Vse1. This may serveto condemnethose, 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.

Reason1. 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 serveto instructus, 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.Psalms119.2.2. 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.

Reason1. 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.

Vse1. 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”

♦“affoord” replaced with “afford”

♦“affoord” replaced with “afford”

Reason1. 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.

Vse1. This may serveto reprove thoseministers that falsifie the word of God by their owne mixtures and devices, and obtrude upon him an adulterate word, in stead of the simpleand sincere word. 2.To admonishthe 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: forto edifieis to promote the structure of the edifice, to a greater perfection, after that the foundation is already laid. This is expressed alsoEphesians 4.16.

Reason1. 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.

Vse1. This may serveto reprovethose, 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 byGodwe are to understand Christ, as it appeares by the following words: by♦graciousnessewe are to understandthat grace which is revealed in the Gospell, as it evidently appeares by the connexion of this verse, with that which went before.SoTitus 3.4.

♦“gratiousnesse” replaced with “graciousnesse”

♦“gratiousnesse” replaced with “graciousnesse”

♦“gratiousnesse” replaced with “graciousnesse”

Reason1. 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”

♦“whch” replaced with “which”

♦“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.

Vse1. This may serveto 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. SoPsalms 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.

Reason1. 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 consistsin this, that we have his goodnesse and love, to be tasted, as it were,Galatians 2.20.2 Corinthians 5.14.

Vse1. This may serveto reprove those, that doe not use the word of God, as food to be tasted and eaten, but for custome andpro formafashion-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.

Reason1. 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 thetext, when they are stirred up to a more fervent desire of the word of God.

Vse1. This may servefor consolationagainst 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.

Reason1. 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.

Use1. 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. SoIohn 6.35.He that comes unto me, andhe that beleeves in me, are made all one. SoIohn 5.40.To come unto Christ, to receive Christ, and to believe in him, are one and the same. AndHebrews 10.22.We are said to draw neere by an assurance of faith.

Reason1. 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.

Vse1. 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 calleda stonefor 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.

Reason1. 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.

Use1. 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. ForPeter, 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 thereforePeterhimselfe 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 whomPeterat that time confessed to be the Son of the living God, that is, the living stone. NowPeterand 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 ProphetZachary,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. SoPsalme 118.22.andLuke 2.34.

Reason1. 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 miseryextra 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.

Use1. 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.

Reason1. 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.

Vse1. This may serveto 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.

Reason1. 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.

Vse1. This may serveto 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.

Reason1. 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.

Vse1. 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.

Reason1. Because by Christ our persons are reconciledunto 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.

Use1. 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.

Reason1. 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.

Use1. 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Reason1. 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.

Vse1. 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 should probably say “beleevers”, but I hestiate to correct the author not knowing for sure his intent.

♦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.

Reason1. 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.

Vse1. 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”

♦“subjecton” replaced with “subjection”

♦“subjecton” replaced with “subjection”

Reason1. 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.

Reason1. 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 wordBut.

Reason1. 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.

Reason1. 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.

Use1. 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 calledlight, both for the illumination of the mind, which it brings; and for the comfort of heart, which we receive thereby: and it is calledmarvellous, 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.

Reason1. Becausecontraria 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 serveto 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 oftime, 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”

♦“commad” replaced with “command”

♦“commad” replaced with “command”

The Doctrines arising herehence.

Doctrine 1.All the faithfull are strangers and pilgrims in this world.

Reason1. 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.

Use1. This may serveto 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”

♦duplicated word removed “of”

♦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.

Reason1. 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 serveto admonish us, above all things to apply our selves unto this study.

Doctrine 3.The lusts of the flesh warre against the soule.

Reason1. 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.

Vse1. This may serveto 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.

Reason1. 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.

Use1. This may serveto refute and reprovethose 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 weshew 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 serveto refute and reprovethose, 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.

Reason1. 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 serveto 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.

Reason1. 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 serveto 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. SoMatthew 5.16.

Reason1. 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 serveto 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 eitherin judgement, orin grace and mercy. Here it is to be understood of the grace of God. SoLuke 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 serveto 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 calledan ordinance of man, which as touching the nature of it, may also be calledan 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 particletherefore. SoIames 1.27.

Reason1. 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 serveto 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.

Reason1. 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 theymake for the good and against the bad. Verse 14.

Use1. This may serveto refutethe 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.

Reason1. 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 serveto 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.

Reason1. 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 serveto condemnethose, 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 serveto 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 committedhimselfeto 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 consequenceis set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it isa patient suffering of wrong for conscience towards Godverse 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 sinneverse 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 declaredverses 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,versethe 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.

Reason1. 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.

Vse1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Reason1. 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.

Vse1. 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.

Reason1. Because Christ is unto us an example given by God, as it were thepraxisof 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.

Reason1. Because after the same manner are we restored in Christ, as we were lost inAdam, 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.

Vse1. 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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