ChapterIII.

(‡ decoration)ChapterIII.Verse 1.Likewise yee wives be in subjection to your owne husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives.Verse 2.While they behold your chaste conversation coupled with feare:Verse 3.Whose adorning, let it not be that outward adorning of plaiting the haire, and of wearing of gold, or of putting on of apparell.Verse 4.Butlet it bethe hidden man of the heart, in that which is not corruptible,even the ornamentof a meeke and quiet spirit, which is in the sight of God of great price.Verse 5.For after this manner in the old time, the holy women also who trusted in God, adorned themselves, being in subjection unto their owne husbands.Verse 6.Even as Sara obeyed Abraham, calling him Lord, whose daughters yee are as long as yee do well, and are not afraid with any amazement.Verse 7.Likewise ye husbands dwell with them according to the knowledge ofGod, giving honour unto the wife, as unto the weaker vessell, and as being heires together of the grace of life, that your prayers be not hindred.The Analysis.HEREthe Apostle instrusts Wives and Husbands in those particular duties which belong unto their conjugall society. And he sets downe the duty of wives in the first place, because that comes nearest unto those duties which hee had lately spoken of, namely, the duty of subjects towards their Magistrates, and of servants towards their Masters. For that which is here in generall prescribed unto wives, is their subjection to their husbands, Verse 1.Be in subjection to your owne husbands.Which subjection he doth afterwards explaine by certaine adjuncts or properties, which do in a peculiar manner belong to the subjection of wives, and not to the subjection of servants and subjects. The first of these properties is, conjugall feare, verse 2. The second is chastity of conversation, in the same verse. The third is, meekenesse and mildnesse, verse 4. And he doth perswade them unto this subjection together with the properties thereof. 1. By an argument taken from the effects and fruit, which by the grace of God might follow thereupon; for it is a meanes tending to the conversion of their husbands, if they obey not the Gospell, verse 1. 2. He commends and illustrates it by a comparison which he makes betwixt that pious subjection, & that adorning which women use to make great account of, verse 3,4. where he shewes that outward adorning to be nothing worth in Gods sight. 3. Hee doth perswade them unto it by the example of those holy women, which God did approve of in old time, verse 5. And in particular by the example ofSara, and her obedience untoAbraham, verse 6. Of whose example he gives a speciall reason; because asAbrahamwas the father of all the faithfull, soSarain some sort might be called the mother of all holy women. The duty of husbands he sets down 1. in generall, in their husband-like governement, which he cals a dwelling with their wives according to knowledge, which knowledge and understanding is the ground of direction, and therefore is more required in a man, then in a woman. 2. In the speciall manner of this governement, to wit, that it should be joyned with the honourof the wife, in bearing with her infirmities, which he doth perswade them unto by an argument taken, 1. from that society and equality which is betwixt the husband and the wife, in respect of the grace of life, as it is here called. 2. From the great discommodity, which will follow upon the neglect of this duty, for by their domesticall differences and dissentions their domesticall prayers also are hindred, Verse 7.The Doctrines arising here-hence.Doctrine 1.There is the like duty of subjects, servants, wives, and husbands.This is gathered from that particle,Likewise ye wives, verse 1. andLikewise ye husbands, verse 7. Not, that there is the same kinde of duty in all these in all respects, but that there is the same kinde of obligation, whereby every one is bound to doe his owne duty.Reason1. Because it is the same Law-giver and the same law that commands every man his duty.2. Because the disparity of the condition makes no disparity in the obligation, which is the formality of the duty; but only in those things, to which the obligation binds us, which is the materiality of the duty.Vse.This may serve to admonish us, not to cast off from our selves those things which we either reade or heare to be commanded men of another condition, but alwayes to consider, thatquamvis non ad similia, tamen similiter, though we are not tyed to the like duties, yet we are in the like manner tyed to our own duties: when servants are commanded any thing, then masters should think, that they likewise are commanded something; when wives are commanded any thing, then husbands should think that they likewise; and when husbands are commanded any thing, then wives should think, that they likewise.Doctrine 2.It is the duty of wives to be subject to their husbands.This is gathered from verse 1. SeeColossians 3.18.Ephesians 5.22,23,24.Reason1. Because the husband is the head of the wife,Ephesians 5.23:1 Corinthians 11.3.2. Because there can be no order kept in a family, except all the rest be subject to the father of the family.Vse.This may serve to reprove those wives that are undutifull and will not be subject; and those husbands also, who by their owne fault lose this authority and dignity, and are themselves the causes that their owne power is lessened and diminished.Doctrine 3.The conversation of wives should be such, that it should winne their husbands to approve of the true religion.This is gathered from verse 1.Reason1. Because all should, as much as they can, co-operate with God for the conversion of men.2. Because this generall Christian duty is in a speciall manner determined and intended in respect of those, with whom we have a neerer communion.3. Because love, which doth in a singular manner belong to man and wife, requires that they should desire and seek for one anothers greatest good.Vse.This may serve to reprove those, which in wedlock so live, that they have no care at all, either to advance Gods glory, or to further their own salvation, in that state: and they are to be condemned much more, which so carry themselves in that state, that they doe more and more alienate their husbands from true religion and piety either touching the doctrine, or touching the practise of it. And if this belongs to wives toward their husbands, much more will it belong to husbands toward their wives.Doctrine 4.Conjugall chastity should be joyned with feare.This is gathered from verse 2.Reason.Because not only is impurity to be shunned, but also all suspicion of impurity, or of a minde inclining thereunto.Vse1. This may serve to admonish man and wife, to shun all those courses, that may any way be any blemish to their chastity, though it be but in shew or appearance.2. To admonish all Christians, to preserve their spirituall chastity with Christ and God, with all feare.Doctrine 5.It is not the outward adorning, but the inward, that we should make account of.This is gathered from verse 3,4.Reason1. Because the outward adorning belongs to thevanity of this world, but the inward is spirituall life it selfe. For Christ and grace is called the inward adorning of the heart or minde, because it makes a man amiable and commends him in the sight of those which esteeme and prize it.2. Because only men look after the outward adorning,♦and those none of the graver sort neither; but God himselfe lookes after the inward, as it is in verse 4.♦duplicated word removed “and”3. Because the outward adorning is not durable, but the inward is incorruptible, as it is in verse 4.which is not corruptible, and2 Corinthians 4.18.Vse.This may serve to admonish us, every day more and more to renounce this outward and worldly adorning, and to looke to the inward and true adorning of the mind and soule.Doctrine 6.Meekenesse and mildenesse of spirit in women, as in all others also, is an adorning that is precious in the sight of God.This is gathered from verse 4.Reason1. Because many filthy unbeseeming things, which arise from anger and perturbation of the minde, are removed by such a disposition.2. Because such a disposition is very apt to please, and all men desire that others should be well pleased with their behaviour.Use1. This may serve to refute those, which affect a kind of glory and honour by their fiercenesse and impatiency.2. To exhort us, not only for civility sake, but also for conscience toward God to endeavour to get such a disposition.Doctrine 7.Every man should seeke for examples of such vertues out of Scripture, and apply them unto himselfe according to his owne proper condition.For women have holy women proposed unto them for examples, verse 5. So have men holy men.Doctrine 8.In weighing of examples we should have the chiefest regard to those that are most commended in Scripture.This is gathered from those words,Abraham, Sara, and the like, verse 6.Doctrine 9.Then and not before are we the children of such holy ones, by a true imitation of them, when we do so persist in well doing, that no terrour or any other temptation is able to remove us from this our purpose and resolution.This is gathered from the 6. verse at the end. For this is proposed inSarato be chiefly imitated by women, that out of her duty, she followedAbrahamin all his journey, nor could any terrour keepe her back.Doctrine 10.Husbands should likewise doe their duty, as well as the wives doe theirs.This is gathered from verse 7.Reason1. Because there is the same obligation of Gods law on both sides.2. Because there is a mutuall relation betwixt these duties, that one doth necessarily require the other.3. Because the duty of husbands to their wives, and of wives to their husbands is almost the same, but that the wife is to doe her part with subjection, and it is the husbands part to rule.Vse.This may serveto admonish us, not rigidly to exact the duty of others, and in the meane time to neglect our owne.Doctrine 11.It belongs unto men to excell in knowledge and understanding.This is gathered from those words:according to knowledge.Reason1. Because by nature they have a kind of perfection above women in those things which belong unto knowledge, whereupon the woman is in this place called the weaker vessell.2. Because by their duty they should be the heads of their wives, to direct and governe them.3. Because they have greater meanes to gaine knowledge; for as it is not lawfull for women to speake in the Church; so neither have they any thing to doe in other exercises, whereby mens wits are ripened.Use.This may serveto reprovethose men, that either through drunkennesse, or sloth, or the neglect of divine things, or through too much care of earthly things, doe not only come behind women, but children also in sound knowledge and understanding.Doctrine 12.It is the husbands part to be meeke unto their wives, and not to put them in feare.Reason1. Because they are not servants, but companions.2. Because their conjugall love should shew it selfe in all such duties.Use.This may serveto admonishas well husbands as wives to beware of harshnesse and bitternesse.Doctrine 13.That duty which we owe unto all the coheires of grace and life eternall, should direct and governe our particular duties towards our superiours, inferiours and equalls.Reason1. Because that is the principall duty; to which all the rest are subordinate.2. Because that love doth vertually at least containe in it all vertues.3. Because the dignity which redounds from the relation to grace and eternall life, makes all those that are partakers of that grace, in some sort equall, and therefore restraines contempt, opposition, and all kinds of injuries.Vse.This may serveto direct us, in all parts of our conversation with Christian men, to have chiefe regard to this duty.Doctrine 14.All our conversation, as well in publique as in private, should be so ordered, that it should not hinder, but rather further our Prayers.This is gathered from the last words.Reason1. Because otherwise we should wrong God himselfe, in violating his honour.2. Because we should diminish at least our greatest comfort, which depends upon our prayers.Vse.This may serveto admonish us, to take heed therefore, not only of the grosser sort of sins, but also of contentions, injuries, perturbations, and all those vanities, by which we are made unfit to call upon the name of God aright.Verse 8.Finally,be yeall of one mind, having compassion one of another, love as brethren, be pittifull, be courteous.Verse 9.Not rendring evill for evill, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.The Analysis.The Apostle doth in these two verses briefely comprehend those duties, which belong unto all sorts of men. For because it would be too long particularly to describe all the particular vertues, nor can there be such a doctrine delivered, that should direct *every particular man in his duty,*singulos qua singulos, as such a particular man, as before it was delivered touching masters and servants, wives and husbands, therefore he doth here commend some generall duties unto all, from which all particular ones will easily follow. And the first of these is Concord. 2. Mutuall sympathy. 3. Brotherly love. 4. Pitty. 5. Courteousnesse. 6. Christian Patience, whereby we doe not only forbeare to curse those that curse us, but also blesse them; of which last duty, as being the difficultest of all, he gives a speciall reason, which is taken from the end of our calling, whereby we come to the possession of all blessings, and as much as in us lyes, ought we to communicate it unto others.The Doctrines arising herehence.Doctrine 1.Concord is a vertue, which all Christians should mightily labour for.Reason1. Because God hath endued all those, that are truly faithfull, with one and the same Spirit, and therefore with one heart as it were. For they have received a new heart of one and the same making and nature.2. Because they propose unto themselves one and the same end, and they should goe one and the same way unto that end.3. Because if there be any difference in other things, which doe not belong unto that way, they are not so great, as that they should cause any discord: For there may be some difference of opinions in many things without any discord or alienation of mens minds. And if there be some difference about those things, which doe belong unto that way, a bearing one with another, when they doe both earnestly desire the truth, will preserve concord safe and sound betwixt thosewhich are true Christians, according to that of the ApostlePhilippians 3.15,16.Vse.This may serveto reprovethose, which for light causes are estranged from their brethren, and turne the smallest difference, even the least controversie into discord. And how many are guilty of this fault, and how closely it sticks unto them, may evidently appeare by this, that they cannot lay aside their anger and hatred, no not for Gods sake, for Christ sake, and their owne salvation sake. And this we may see in too too many, when they forbeare to come to the Lords Supper by reason of those contentions, which they maintaine betwixt themselves and their neighbours; for they doe thereby shew that they cannot pray unto God to forgive them their trespasses, as they forgive others that trespasse against them, and therefore they seeme to love discord more then God himselfe, and their owne salvation.Doctrine 2.There should be a sympathy betwixt Christians.By which word is signified not only a fellow-feeling of one anothers troubles, but also of one anothers good,1 Corinthians 12.26.Reason1. Because they are members of one body, and all the members looke unto the good of the whole.2. Because the evill or good of one member, doth in some sort redound unto the rest of the members, by that neere union and communion, which is betwixt them.3. Because the consent and concord of their wills commands this, that whereof one doth rejoyce or grieve, the other also should rejoyce and grieve.Vse.This may serveto reprovethat Stoicall hardnesse, which hath taken hold of mens minds, whereby it comes to passe that they are no way sensible of the condition of others.Doctrine 3.Brotherly love is moreover greatly to be embraced, which unto concord and Sympathy addes a will also and endeavour to doe good unto others as unto our brethren.Reason1. Because we are brethren.2. Because love is the character of Christian brotherhood.3. Because love is the bond of perfection and the meanes of Christian edification.Vse.This may serveto exhort usto the exercise of this grace.Doctrine 4.To our love we should joyne mercy, which lookes only unto the good that is to be done.Reason1. Because true love is by this meanes made most manifest, when it is shewed unto those which cannot give us thankes.2. Because in this we doe imitate our heavenly Father, who is the Father of mercies.3. Because the same benefit is greater, when it is bestowed upon one that is in misery, then when it is bestowed upon another.Use.This may serveto reprovethose, which seeme to love such men only, from whom they may expect something.Doctrine 5.Together with our love and mercy we should joyne courteousnesse.Reason1. Because true love and mercy proceeding from the enlargement of the heart, fits and disposeth the whole man for the doing of good.2. Because a benefit bestowed in a rough and harsh manner, doth in some sort cease to be a benefit.Vse.This may serveto admonish us, more and more to lay aside all severity, and to have a care to beautifie that good which we doe, in the manner of doing it.Doctrine 6.Christians should not render evill for evill, or railing for railing.This is gathered out of the 9. verse. SoRomans 12.17.andMatthew 5.39.Reason1. Because the railing or ill-doing of another, doth not loose the bond, or take away the duty of our love.2. Because this is to be overcome of evill.Romans 12.21.3. Because this derogates from Gods fidelity, and takes that, which belongs unto him, out of his hands,Romans 12.19.Proverbs 22.23.Use.This may serveto reprovethose men, that are easily provoked, and when they are provoked by any injury, thinke that they may doe any thing, and so give themselves liberty to exercise all kind of revenge: and that they doe not this from the hatred of sinne, but from too much love of themselves, it doth sufficiently appeare by this, that when more hainous and grievous offences are committed against God,and the same wrongs done unto others; they can heare it and behold it, and never be troubled at it.Doctrine 7.It is the duty of Christians to blesse those that curse and wrong them.This is gathered from the 9. verse at the middle. SoMatthew 5.44.andRomans 12.14.Reason1. Because love and mercy doth in a speciall manner require this duty of those, which by such like sinnes make themselves obnoxious unto cursing.2. Because we should overcome evill with good.Romans 12.21.3. Because we should imitate our heavenly Father.Matthew 5.45.Vse.This may serveto exhort usto use our selves unto this perfection.Doctrine 8.The remembrance of our calling, that it tends unto blessing, should stir us up to blesse others.This is gathered from verse 9. at the latter end.Reason1. Because that which we have freely received from the blessing of God, we should, as much as in us lies, freely and liberally give.Matthew 10.8.2. Because by this meanes we exercise and perfect our owne calling.3. Because by this meanes we shew forth and advance the glory of God, that bestowed this benefit upon us.Vse.This may servefor direction, very often to meditate upon our calling, and that to this end, that we may be made the more ready and fit for Christian duties.Verse 10.For he that will love life, and see good dayes, let him refraine his tongue from evill, and his lips that they speake no guile:Verse 11.Let him eschew evill, and doe good, let him seeke peace and ensue it.Verse 12.For the eyes of the Lordare setover the righteous, and his eares areopenunto their prayers: but the face of the Lord is against them that doe evill.The Analysis.In these three verses, the Apostle proves by the testimony of Scripture, that which he had spoken in the last place, to wit, that Godly men shall inherit a blessing. In which testimony there is in the first place the blessing set downe, which all desire,He that will love life, and see good dayes. 2. The piety of those to whom this blessing is promised, is synecdochically declared by a distribution of the subjects, as it is in the speech, verse 10. or in the deeds and conversation of life verse 11.3. The connexion of the blessing, with this piety is confirmed by the most powerfull cause thereof, namely, the providence of God, watching over the Godly for their good, verse 12. at the beginning. Which is illustrated by a contrary effect of the same providence toward those that doe evill, namely, that he watcheth over those alwayes for evills, verse 12. at the end.The Doctrines arising herehence.Doctrine 1.It is common unto all men, in some sort to desire blessing and happinesse.For therefore doth he in this place, use a common argument to stirre up all to the practice of piety.Reason1. Because *omnia appetunt bonum, all things desire their own good, & in some sort too that which they apprehend assummum bonum, the chiefest good.2. Because all nature tends unto its owne perfection, and this perfection is happinesse.3. Because the nature of happinesse is such, that if the understanding doth in any manner comprehend it, the will cannot but in some measure desire it, because it is in all respects desireable.Use1. Let us not therefore rest contented with a confused desire of happinesse, but endeavour and labour to stirre up and to increase in our selves the true, genuine and effectuall desire thereof.2.For direction, not to corrupt this desire that is approved of God, or to choake it with worldly desires, but to goe forward and increase it daily according to that rule, which is given unto us from God.Doctrine 2.True and solid piety is the only way to attaine unto these blessings.Reason1. Because God hath promised it to the Godly alone.2. Because piety in its owne nature leadeth to God, and joynes us with God, who is the fountaine of all good.3. Because piety it selfe hath that perfection joyned with it, namely, peace of conscience and sound consolation, which is a great part of happinesse.Vse1. This may serveto convincethose of folly and madnesse, that would be happy, but will not be Godly.2.To direct us, to kindle in our hearts an earnest endeavour to be godly by the expectation of this happinesse, and to gaine unto our selves an assurance of it.Doctrine 3.The providence of God alone, makes for the furtherance of this piety, and the confirmation of this happinesse.This is gathered from verse 12.Reason1. Because God by his providence doth fulfill and perfect all his promises.2. Because the same providence lookes over and takes care for the particular necessities of the Godly.3. Because he takes speciall notice of all their desires and prayers, as it is in the text.Use.This may serveto exhort us, to build up our selves in a true and lively faith of this providence.Verse 13.And who is he that will harme you, if ye be followers of that which is Good?Verse 14.But and if ye sufferany thingfor righteousnesse sake, happyare ye, and be not afraid of their terrour, neither be troubled.Verse 15.But sanctifie the Lord God in your hearts, and bee ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with meekenesse and feare, having a good conscience:Verse 16.That whereas they speake evill of you, as of evill doers, they may be ashamed that falsely accuse your good conversation in Christ.The Analysis.That which the Apostle had before proposed concerning the practise of piety, he doth there perswade them unto by an argument taken, 1. from the effect thereof, that by this meanes men are freed and delivered from those harmes, which the wicked seek occasion to bring upon them, verse 13. 2. From the happinesse adjoyned, because no afflictions that are suffered for righteousnesse and godlinesse sake, are able to exclude that, verse 14. at the beginning. 3. He shewes the right manner of undergoing afflictions, so that happinesse may follow thereupon, which consists 1. in the laying aside of that feare and perturbation, which usually mens mindes are troubled with in their afflictions, in these words,be not afraid of their terrour. 2. In that confidence and relyance of our hearts upon God, whereby his name is sanctified, and by vertue whereof that immoderate feare may be laid aside. And this confidence is set forth by its proper effect, which consists in couragious and ready confession of the faith; of which confession he sets downe two properties, namely,meekenesseandfeareorreverence, and moreover he shewes the helping and preserving cause thereof, namely, a good conscience, and the effect also which it will worke in others, verse 16. to wit, that it will make their enemies with shame to leave off their speaking evill of them.But here-hence ariseth a question.Question.How can this be made good, which the Apostle saith, that no man shall harme the godly? Verse 13.Answer1. Because the nature of godlinesse and goodnesse tends thereunto, to winne the minds of all men, and to take off all ill-will.2. Because often times also it hath this effect, that taking away all pretence and occasion of unrighteousnesse, it doth in some measure mollifie the enemies minds, except they be quite and cleane savage and furiously mad.3. Becausenemo propriè læditur nisi à seipso, no body is properly hurt but by himselfe and his own fault; he therefore that escheweth evill and doeth good, cannot properly be said tobe hurt by others, though they do earnestly desire and endeavour to do it.The Doctrines arising herehence.Doctrine 1.Christians should be emulators and followers of that which is good.This is gathered from verse 13.Reason1. Because they are called to the imitation of Gods goodnesse:Be ye holy as I am holy: be ye perfect as your Father is perfect.2. Because they are begotten again unto the image of God, and should daily more and more be fashioned thereunto.3. Because there is nothing besides that is worthy of our serious imitation.Vse.This may serve to exhort us, to lift up our mindes, and betake our selves to this holy and divine emulation.Doctrine 2.They that are followers of that which is good are freed from harme.This is gathered from verse 13.Reason1. Becauseif God be for us, who can be against us?2. Because wicked mens minds also are oftentimes overcome by the goodnesse of the good: asEsauwas moved by the obsequiousnesse ofIacob.3. Because the greatest good cannot be taken away from those that labour for true godlinesse.Vse.This may serve to comfort us against all dangers which may befall us by following that which is good.Doctrine 3.To suffer afflictions for righteousnesse sake doth not hinder, but further our happinesse.This is gathered from Verse 14. SoMatthew 5.10.Reason1. Because such afflictions make us conformable unto Christ in the fellowship of his sufferings,Philippians 3.10.2. Because it is a singular part of that obedience and holinesse, which tends unto happinesse.3. Because God hath promised bountifully to reward it.Vse.This may serve to comfort us, against all the evils which may befall us for righteousnesse sake and a good conscience.Doctrine 4.We must lay aside the feare of all dangers wherewith our mind may be troubled.This is gathered from the same verse at the end.Reason1. Because such feare is contrary unto faith and a sure confidence.2. Because it hath no other use, but to hinder us in doing of our duty.3. Because it is contrary to the honour of God and the worthinesse of a good cause.Vse.This may serve to admonish us not to give place to such pusillanimity and faint-heartednesse.Doctrine 5.We should strengthen our hearts against all feare, by putting our trust in God.Reason1. Because there is nothing else whereby we can overcome all feares and terrours.2. Because God hath taken this upon himselfe, and commanded us to commit our cause unto him.3. Because by this trust and confidence God is made the strength of our soules.Vse.This may serve to exhort us, truly to put our trust in God.Doctrine 6.By this trust and confidence we sanctifie God in our hearts.This is gathered from verse 15.Reason1. Because thereby we acknowledge him to be a holy God, that is, a God of perfect power, mercy, truth and fidelity.2. Because by the effectuall acknowledgement of this holinesse we give unto him that glory which is due unto his name from our hearts.3. Because thereby we advance his glory amongst others, as well in our actions as in our professions.Vse.This may serve to exhort us, wholly to rely upon him.Doctrine 7.We should sanctifie God not only in our hearts, but with our mouths also, and in our profession.This is gathered from these words:Be ready alwayes to give an answer. SoRomans 10.10.Reason1. Because we should glorifie God not only in our spirit, but in our body also,1 Corinthians 6.20.2. Because we should advance Gods glory, not only in our selves, but amongst others also.3. Because out of the abundance of the heart the mouth speaketh: we cannot therefore sanctifie God with all our heart, unlesse we are ready to do the same likewise with our mouth.Vse1. This may serve to reprove those, which boast of the sincerity of their heart, and in the meane time take no care for the holinesse of their heart and words.2. To exhort us to prepare our selves for this duty,Ephesians 4.29.Doctrine 8.All Christians should be ready not only to professe the truth, but also to give a good reason of their profession.This is gathered from these words:to give an answer to every man that asketh you a reason of the hope that is in you. And this is not to be understood of all truth, but of the truth of religion; nor of all these things neither, which do any way pertain unto religion, but of the very substance of faith, hope, and religion, as it is in the text:a reason of the hope that is in you: nor is it either a naturall reason that is required, or such a kinde of reason that may stop the mouths of every gainsayer; for this all are not able to do, nor doth it belong unto all; but some sure ground out of Gods word, whereupon our faith and hope should be built and strengthened against all kinde of temptations.Now here ariseth a question.Question.Whether such a reason is to be given to every one that asketh, or no?Answer.No not absolutely to every one, because we are not to give it to Dogs and Swine, (that is, to uncleane persons) without a necessary cause, but to every one that asketh us, so that our profession or answer may probably at least turn to the glory of God, as it is in the text,to sanctifie God.Vse.This may serve to exhort us, 1. seriously to study our religion, to understand the grounds thereof. 2. Freely and ingeniously to declare and defend it upon a good occasion.Doctrine 9.Our profession of religion should be with meekenesse in respect of men, and with feare in respect of God.Reason.Because by meekenesse we do good amongst men, and the feare of God will stirre us up to do our duty, and keep us within the bounds and limits thereof.Vse.This may serve to reprove those, which keepe no measure in their words and actions.Doctrine 10.A good conscience is very necessary as well in the sanctification of Gods name, as in the profession of his religion.That is, a conscience bearing us witnesse, both of the grace of God towards us in Christ, and of the sincere desire and endeavour of our hearts to please God in all things.Reason1. Because without such a conscience, our faith, confidence, fortitude, and liberty, doth languish and decay.2. Because such a conscience freeth us from all that burthen, wherewith otherwise we should be oppressed, and terrified, and affrighted from doing our duty.3. Because it stirreth us up to all the duties of piety; for without the care of performing them, a good conscience can afford us no comfort.Vse.This may serve to exhort us to have a care of our conscience, to keepe it pure before God and men.The 17 verse is all one with the 20 verse of the 2 chapter.Verse 17.For it is better, if the will of God be so, that ye suffer for well-doing, then for evill-doing.Verse 18.For Christ also hath once suffered for sinnes, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickned by the Spirit.Verse 19.By which also he went, and preached unto the Spirits in prison.Verse 20.Which sometimes were disobedient, when once the long-suffering of God waited in the dayes of Noah, while the Arke was a preparing; wherein few (that is, eight) soules were saved by water.Verse 21.The like figure whereunto, even baptisme, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Iesus Christ.Verse 22.Who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers, being made subject unto him.The Analysis.In this part of the chapter, the Apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well, even unto those that wrong us. And this he doth perswade them unto, 1. by a comparison which he makes betwixt those which suffer for evill doing: which comparison although it may seeme to be of a greater or lesser good, when it is said,It is better to suffer for well doing, yet it is indeed a dissimilitude, which is intimated by thisμείωσινextenuation, as appeares by the 19 and 20 verse of the second chapter. For it is thank-worthy and it will turne to our glory, if we suffer for well-doing; not so, if it be for evill doing. 2. He confirmes this by the example of Christ, verse 18. who though he did most justly, yet suffered unjustly; which example he shewes to be of great force, by the end of his suffering; because therefore he suffered, that he might bring us the same way unto God: which that he doth now effectually doe, he shewes by the cause thereof, to wit, life and glory, which he assumed unto himselfe by his divine Spirit after his suffering. And to shew that that effect, namely, the bringing of men unto God, doth proceed from this cause, to wit, the Spirit of Christ, the Apostle makes a comparison of the like, betwixt those things which the Spirit of Christ did heretofore in the dayes ofNoah, and those things which he doth now since the comming of Christ in the flesh. Heretofore he preached the way of salvation, and patiently waited for the performance of obedience, upon the disobedient he inflicted condigne punishment, and a few that were obedient he saved in the Arke: so now also he preacheth the way of salvation, he waits for obedience, and by Baptisme, as it were a figure like unto the old Arke, he saves those that are obedient and have a good conscience before God, and that by the glorious life and power which he hath in heaven since the time of his resurrection, verse 21,22. All which things tend hereunto, that we should hold fast a good conscience, even when we are evill intreated; because it is better as he said before, verse 17. and hath now shewed as well by the example of Christ, as byhis effectuall dispensation throughout all ages, as it is, verse 18,19. of which we may see more, if we look back to chapter 2. verse 21. to the end. All the other things almost are explained in the answer toBellarmine, about Christs descending into hell.The Doctrines arising here-hence:Doctrine 1.It was the Spirit of Christ, which preached heretofore from the beginning of the world by the Prophets and men of God, before that he appeared in the flesh.This is gathered from verse 19.Reason1. Because the person of Christ was the same from everlasting in the unity of the Divine Essence, so that whatsoever the Spirit of God did, that also may the Spirit of Christ be truly said to have done.2. Because Christ was the Mediator of mankinde from the beginning of the world, in vertue and force: therefore whatsoever the Spirit did, which belonged to the furtherance of the Churches safety, all that he did by vertue of Christs mediation, and that no lesse then since his comming in the flesh.Use1. This may serve to instruct us in the truth of Christs divine nature.2. To comfort us and strengthen our faith, in that we have the same Teacher, which instructed the Church from the beginning of the world, and brought it to salvation; and consequently we imbrace the same religion, as touching the substance of it, that all the faithfull imbraced from the beginning of the world.3. To admonish us, never to reject or make light account of those things which are preached unto us out of Gods word, because it is the Spirit of Christ, which preacheth unto us those things, like as he preached unto others from the beginning of the world.Doctrine 2.They which do not obey the preaching of Christs Spirit, wilfully bring upon themselves everlasting damnation.This is gathered from verse 19,20.Reason1. Because in neglecting the preaching of the Gospell, they neglect and refuse the only meanes that can keepe them from damnation, and bring them unto salvation.2. Because they doe greatly dishonour Christ and his Spirit.Vse.This may serve to admonish us, alwayes, when we come to the hearing of Gods word, to endeavour to have circumcised eares and hearts, ready and willing to yeeld all obedience thereunto.Doctrine 3.God useth much patience and long-suffering towards the disobedient.This is gathered from verse 20.Reason1. Because by this meanes Gods clemency and mercy is manifested.2. Because by this patience of God all are invited, and many are drawne unto the obedience of faith.3. Because this patience makes those that are stubbornely disobedient altogether inexcusable, and so justifies God in his just judgements.Use1. This may serve to direct us, to give the glory of this patience unto God, when we see sinners to go unpunished for a time.2. To admonish us not to abuse this patience of God, but to make it a meanes for the amendment of our lives, and our own salvation,Romans 2.4.Doctrine 4.In the destruction of the disobedient, God hath a speciall eye over the faithfull; to save them from the destruction.This is gathered from verse 20.Reason1. Because he disposeth his judgements according to his certaine and perfect counsell, not rashly or confusedly, therefore he passeth over whom he pleaseth.2. Because the punishments of sinne should not fall alike upon the godly and wicked, for then he would not be a just disposer of them.3. Because it stands upon Gods glory to save those that flye unto him, as he promised them in his covenant.Vse.This may serve to comfort us, in the time of publick calamities, wherein God revengeth the wickednesse of men.Doctrine 5.God doth often times preserve those that are his, partly by the same meanes wherby he destroyeth others.For it is said that the Arke savedNoahand those seven souls in the waters and by the waters. The same water that drowned others, by lifting up the Arke on high, was the meanes of their preservation. SoIeremywas delivered by theBabylonians, by whom the Iewes were oppressed.Reason.Because God can use the same instrument to produce divers and contrary effects, and when he doth this, his glory is the more manifested; because thereby it appeares that the effect doth not depend upon the instrument, but upon God: nor doth this come to passe rashly, or by chance, but is ordered and directed by Gods certaine counsell.Vse.This may serve to direct us, in the time of danger not to looke so much upon the meanes which God useth, as to depend upon God himselfe, who can turne any meanes unto the good of those that are his.Doctrine 6.Baptisme is such a meanes of our spirituall salvation, as the water of the flood together with the Arke, was heretofore of the corporall safety of Noah and his family.This is gathered from verse 21. It is called the Antitype of that water, not because the water was the type of Baptisme, and Baptisme the exemplar of it, but because there is a typicall representative similitude betwixt these two waters. And the similitude consists herein, that as the water of the flood lifted up the Arke and savedNoahand his family in the destruction of the rest, so baptisme strengthning our faith, and lifting up our soules unto God reconciled in Christ, saves us in the mortification of our sinnes.Reason.Because it is Gods institution.Vse1. This may serve to reprove those, which make little esteeme of baptisme.2. To direct us, to seeke this right and proper use of Baptisme together with it and by it, and to apply it unto our selves to our comfort.Doctrine 7.The outward baptisme doth not save us of it selfe, but the inward.This is gathered from verse 21.Not the putting away of the filth of the flesh, but the answer of a good conscience.Reason1. Because outward baptisme is common to the hypocrites as well as to the faithfull.2. Because it comes not unto the soule.3. Because it hath no saving power in it selfe.Vse.This may serve to admonish us, not to put too much trust and confidence in the outward Sacraments, or to relye thereupon, that we are baptized and partake of the Lords Supper,but alwayes to seeke the spirituall grace of the Sacraments.Doctrine 8.A singular effect and signe of the inward baptisme and effectuall grace, is the answer of a good conscience toward God.For when the Apostle meant to oppose inward Baptisme unto outward, in steed of the inward he puts the answer of a good conscience, as the proper effect thereof, by which it may be perceived and knowne. Now by the answer of a good conscience is meant all that confidence which we have before God of his reconciliation, which chiefely appeares in our prayers, and in a pious confession of the faith, and a holy care of obedience.Reason1. Because then are we properly said to be saved, at least according to our apprehension, when our consciences are freed from the guilt and bondage of sin.2. Because the peace of a good conscience is part of our glorification.3. Because such a conscience makes us to goe on constantly in the way of salvation.Vse.This may serveto direct us, to make it our chiefest care to keepe a good conscience toward God.Doctrine 9.Such a conscience and our salvation doth in a speciall manner depend upon Christs resurrection.Reason1. Because in the resurrection of Christ, Gods sentence was declared, absolving us in him from all sinne and death.Romans 4.25.2. Because Christ being raised from the dead, did powerfully accomplish that, which he merited by his death.Romans 8.34.3. Because our consciences are lifted upwards unto Christ sitting in heaven.Vse.This may serveto direct us, to fix the eyes of our faith upon Christ, as he was raised from the dead.Doctrine 10.Since the time of Christs resurrection, great is his glory and power in heaven.This is gathered from the last verse.Reason1. Because the time of his humiliation and emptying of himselfe was finished before.2. Because it was fit, that he which in singular obedience was mightily humbled, should afterwards be exalted unto great glory.3. Because this glory and power is necessarily required, that Christ might finish all things, which belong to the salvation of the Church.Vse.This may serveto comfort us, against all dangers and feares, seeing we have such a Saviour in heaven.

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Verse 1.Likewise yee wives be in subjection to your owne husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives.

Verse 2.While they behold your chaste conversation coupled with feare:

Verse 3.Whose adorning, let it not be that outward adorning of plaiting the haire, and of wearing of gold, or of putting on of apparell.

Verse 4.Butlet it bethe hidden man of the heart, in that which is not corruptible,even the ornamentof a meeke and quiet spirit, which is in the sight of God of great price.

Verse 5.For after this manner in the old time, the holy women also who trusted in God, adorned themselves, being in subjection unto their owne husbands.

Verse 6.Even as Sara obeyed Abraham, calling him Lord, whose daughters yee are as long as yee do well, and are not afraid with any amazement.

Verse 7.Likewise ye husbands dwell with them according to the knowledge ofGod, giving honour unto the wife, as unto the weaker vessell, and as being heires together of the grace of life, that your prayers be not hindred.

The Analysis.

HEREthe Apostle instrusts Wives and Husbands in those particular duties which belong unto their conjugall society. And he sets downe the duty of wives in the first place, because that comes nearest unto those duties which hee had lately spoken of, namely, the duty of subjects towards their Magistrates, and of servants towards their Masters. For that which is here in generall prescribed unto wives, is their subjection to their husbands, Verse 1.Be in subjection to your owne husbands.Which subjection he doth afterwards explaine by certaine adjuncts or properties, which do in a peculiar manner belong to the subjection of wives, and not to the subjection of servants and subjects. The first of these properties is, conjugall feare, verse 2. The second is chastity of conversation, in the same verse. The third is, meekenesse and mildnesse, verse 4. And he doth perswade them unto this subjection together with the properties thereof. 1. By an argument taken from the effects and fruit, which by the grace of God might follow thereupon; for it is a meanes tending to the conversion of their husbands, if they obey not the Gospell, verse 1. 2. He commends and illustrates it by a comparison which he makes betwixt that pious subjection, & that adorning which women use to make great account of, verse 3,4. where he shewes that outward adorning to be nothing worth in Gods sight. 3. Hee doth perswade them unto it by the example of those holy women, which God did approve of in old time, verse 5. And in particular by the example ofSara, and her obedience untoAbraham, verse 6. Of whose example he gives a speciall reason; because asAbrahamwas the father of all the faithfull, soSarain some sort might be called the mother of all holy women. The duty of husbands he sets down 1. in generall, in their husband-like governement, which he cals a dwelling with their wives according to knowledge, which knowledge and understanding is the ground of direction, and therefore is more required in a man, then in a woman. 2. In the speciall manner of this governement, to wit, that it should be joyned with the honourof the wife, in bearing with her infirmities, which he doth perswade them unto by an argument taken, 1. from that society and equality which is betwixt the husband and the wife, in respect of the grace of life, as it is here called. 2. From the great discommodity, which will follow upon the neglect of this duty, for by their domesticall differences and dissentions their domesticall prayers also are hindred, Verse 7.

The Doctrines arising here-hence.

Doctrine 1.There is the like duty of subjects, servants, wives, and husbands.

This is gathered from that particle,Likewise ye wives, verse 1. andLikewise ye husbands, verse 7. Not, that there is the same kinde of duty in all these in all respects, but that there is the same kinde of obligation, whereby every one is bound to doe his owne duty.

Reason1. Because it is the same Law-giver and the same law that commands every man his duty.

2. Because the disparity of the condition makes no disparity in the obligation, which is the formality of the duty; but only in those things, to which the obligation binds us, which is the materiality of the duty.

Vse.This may serve to admonish us, not to cast off from our selves those things which we either reade or heare to be commanded men of another condition, but alwayes to consider, thatquamvis non ad similia, tamen similiter, though we are not tyed to the like duties, yet we are in the like manner tyed to our own duties: when servants are commanded any thing, then masters should think, that they likewise are commanded something; when wives are commanded any thing, then husbands should think that they likewise; and when husbands are commanded any thing, then wives should think, that they likewise.

Doctrine 2.It is the duty of wives to be subject to their husbands.

This is gathered from verse 1. SeeColossians 3.18.Ephesians 5.22,23,24.

Reason1. Because the husband is the head of the wife,Ephesians 5.23:1 Corinthians 11.3.

2. Because there can be no order kept in a family, except all the rest be subject to the father of the family.

Vse.This may serve to reprove those wives that are undutifull and will not be subject; and those husbands also, who by their owne fault lose this authority and dignity, and are themselves the causes that their owne power is lessened and diminished.

Doctrine 3.The conversation of wives should be such, that it should winne their husbands to approve of the true religion.

This is gathered from verse 1.

Reason1. Because all should, as much as they can, co-operate with God for the conversion of men.

2. Because this generall Christian duty is in a speciall manner determined and intended in respect of those, with whom we have a neerer communion.

3. Because love, which doth in a singular manner belong to man and wife, requires that they should desire and seek for one anothers greatest good.

Vse.This may serve to reprove those, which in wedlock so live, that they have no care at all, either to advance Gods glory, or to further their own salvation, in that state: and they are to be condemned much more, which so carry themselves in that state, that they doe more and more alienate their husbands from true religion and piety either touching the doctrine, or touching the practise of it. And if this belongs to wives toward their husbands, much more will it belong to husbands toward their wives.

Doctrine 4.Conjugall chastity should be joyned with feare.

This is gathered from verse 2.

Reason.Because not only is impurity to be shunned, but also all suspicion of impurity, or of a minde inclining thereunto.

Vse1. This may serve to admonish man and wife, to shun all those courses, that may any way be any blemish to their chastity, though it be but in shew or appearance.

2. To admonish all Christians, to preserve their spirituall chastity with Christ and God, with all feare.

Doctrine 5.It is not the outward adorning, but the inward, that we should make account of.

This is gathered from verse 3,4.

Reason1. Because the outward adorning belongs to thevanity of this world, but the inward is spirituall life it selfe. For Christ and grace is called the inward adorning of the heart or minde, because it makes a man amiable and commends him in the sight of those which esteeme and prize it.

2. Because only men look after the outward adorning,♦and those none of the graver sort neither; but God himselfe lookes after the inward, as it is in verse 4.

♦duplicated word removed “and”

♦duplicated word removed “and”

♦duplicated word removed “and”

3. Because the outward adorning is not durable, but the inward is incorruptible, as it is in verse 4.which is not corruptible, and2 Corinthians 4.18.

Vse.This may serve to admonish us, every day more and more to renounce this outward and worldly adorning, and to looke to the inward and true adorning of the mind and soule.

Doctrine 6.Meekenesse and mildenesse of spirit in women, as in all others also, is an adorning that is precious in the sight of God.

This is gathered from verse 4.

Reason1. Because many filthy unbeseeming things, which arise from anger and perturbation of the minde, are removed by such a disposition.

2. Because such a disposition is very apt to please, and all men desire that others should be well pleased with their behaviour.

Use1. This may serve to refute those, which affect a kind of glory and honour by their fiercenesse and impatiency.

2. To exhort us, not only for civility sake, but also for conscience toward God to endeavour to get such a disposition.

Doctrine 7.Every man should seeke for examples of such vertues out of Scripture, and apply them unto himselfe according to his owne proper condition.

For women have holy women proposed unto them for examples, verse 5. So have men holy men.

Doctrine 8.In weighing of examples we should have the chiefest regard to those that are most commended in Scripture.

This is gathered from those words,Abraham, Sara, and the like, verse 6.

Doctrine 9.Then and not before are we the children of such holy ones, by a true imitation of them, when we do so persist in well doing, that no terrour or any other temptation is able to remove us from this our purpose and resolution.

This is gathered from the 6. verse at the end. For this is proposed inSarato be chiefly imitated by women, that out of her duty, she followedAbrahamin all his journey, nor could any terrour keepe her back.

Doctrine 10.Husbands should likewise doe their duty, as well as the wives doe theirs.

This is gathered from verse 7.

Reason1. Because there is the same obligation of Gods law on both sides.

2. Because there is a mutuall relation betwixt these duties, that one doth necessarily require the other.

3. Because the duty of husbands to their wives, and of wives to their husbands is almost the same, but that the wife is to doe her part with subjection, and it is the husbands part to rule.

Vse.This may serveto admonish us, not rigidly to exact the duty of others, and in the meane time to neglect our owne.

Doctrine 11.It belongs unto men to excell in knowledge and understanding.

This is gathered from those words:according to knowledge.

Reason1. Because by nature they have a kind of perfection above women in those things which belong unto knowledge, whereupon the woman is in this place called the weaker vessell.

2. Because by their duty they should be the heads of their wives, to direct and governe them.

3. Because they have greater meanes to gaine knowledge; for as it is not lawfull for women to speake in the Church; so neither have they any thing to doe in other exercises, whereby mens wits are ripened.

Use.This may serveto reprovethose men, that either through drunkennesse, or sloth, or the neglect of divine things, or through too much care of earthly things, doe not only come behind women, but children also in sound knowledge and understanding.

Doctrine 12.It is the husbands part to be meeke unto their wives, and not to put them in feare.

Reason1. Because they are not servants, but companions.

2. Because their conjugall love should shew it selfe in all such duties.

Use.This may serveto admonishas well husbands as wives to beware of harshnesse and bitternesse.

Doctrine 13.That duty which we owe unto all the coheires of grace and life eternall, should direct and governe our particular duties towards our superiours, inferiours and equalls.

Reason1. Because that is the principall duty; to which all the rest are subordinate.

2. Because that love doth vertually at least containe in it all vertues.

3. Because the dignity which redounds from the relation to grace and eternall life, makes all those that are partakers of that grace, in some sort equall, and therefore restraines contempt, opposition, and all kinds of injuries.

Vse.This may serveto direct us, in all parts of our conversation with Christian men, to have chiefe regard to this duty.

Doctrine 14.All our conversation, as well in publique as in private, should be so ordered, that it should not hinder, but rather further our Prayers.

This is gathered from the last words.

Reason1. Because otherwise we should wrong God himselfe, in violating his honour.

2. Because we should diminish at least our greatest comfort, which depends upon our prayers.

Vse.This may serveto admonish us, to take heed therefore, not only of the grosser sort of sins, but also of contentions, injuries, perturbations, and all those vanities, by which we are made unfit to call upon the name of God aright.

Verse 8.Finally,be yeall of one mind, having compassion one of another, love as brethren, be pittifull, be courteous.

Verse 9.Not rendring evill for evill, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.

The Analysis.

The Apostle doth in these two verses briefely comprehend those duties, which belong unto all sorts of men. For because it would be too long particularly to describe all the particular vertues, nor can there be such a doctrine delivered, that should direct *every particular man in his duty,*singulos qua singulos, as such a particular man, as before it was delivered touching masters and servants, wives and husbands, therefore he doth here commend some generall duties unto all, from which all particular ones will easily follow. And the first of these is Concord. 2. Mutuall sympathy. 3. Brotherly love. 4. Pitty. 5. Courteousnesse. 6. Christian Patience, whereby we doe not only forbeare to curse those that curse us, but also blesse them; of which last duty, as being the difficultest of all, he gives a speciall reason, which is taken from the end of our calling, whereby we come to the possession of all blessings, and as much as in us lyes, ought we to communicate it unto others.

The Doctrines arising herehence.

Doctrine 1.Concord is a vertue, which all Christians should mightily labour for.

Reason1. Because God hath endued all those, that are truly faithfull, with one and the same Spirit, and therefore with one heart as it were. For they have received a new heart of one and the same making and nature.

2. Because they propose unto themselves one and the same end, and they should goe one and the same way unto that end.

3. Because if there be any difference in other things, which doe not belong unto that way, they are not so great, as that they should cause any discord: For there may be some difference of opinions in many things without any discord or alienation of mens minds. And if there be some difference about those things, which doe belong unto that way, a bearing one with another, when they doe both earnestly desire the truth, will preserve concord safe and sound betwixt thosewhich are true Christians, according to that of the ApostlePhilippians 3.15,16.

Vse.This may serveto reprovethose, which for light causes are estranged from their brethren, and turne the smallest difference, even the least controversie into discord. And how many are guilty of this fault, and how closely it sticks unto them, may evidently appeare by this, that they cannot lay aside their anger and hatred, no not for Gods sake, for Christ sake, and their owne salvation sake. And this we may see in too too many, when they forbeare to come to the Lords Supper by reason of those contentions, which they maintaine betwixt themselves and their neighbours; for they doe thereby shew that they cannot pray unto God to forgive them their trespasses, as they forgive others that trespasse against them, and therefore they seeme to love discord more then God himselfe, and their owne salvation.

Doctrine 2.There should be a sympathy betwixt Christians.

By which word is signified not only a fellow-feeling of one anothers troubles, but also of one anothers good,1 Corinthians 12.26.

Reason1. Because they are members of one body, and all the members looke unto the good of the whole.

2. Because the evill or good of one member, doth in some sort redound unto the rest of the members, by that neere union and communion, which is betwixt them.

3. Because the consent and concord of their wills commands this, that whereof one doth rejoyce or grieve, the other also should rejoyce and grieve.

Vse.This may serveto reprovethat Stoicall hardnesse, which hath taken hold of mens minds, whereby it comes to passe that they are no way sensible of the condition of others.

Doctrine 3.Brotherly love is moreover greatly to be embraced, which unto concord and Sympathy addes a will also and endeavour to doe good unto others as unto our brethren.

Reason1. Because we are brethren.

2. Because love is the character of Christian brotherhood.

3. Because love is the bond of perfection and the meanes of Christian edification.

Vse.This may serveto exhort usto the exercise of this grace.

Doctrine 4.To our love we should joyne mercy, which lookes only unto the good that is to be done.

Reason1. Because true love is by this meanes made most manifest, when it is shewed unto those which cannot give us thankes.

2. Because in this we doe imitate our heavenly Father, who is the Father of mercies.

3. Because the same benefit is greater, when it is bestowed upon one that is in misery, then when it is bestowed upon another.

Use.This may serveto reprovethose, which seeme to love such men only, from whom they may expect something.

Doctrine 5.Together with our love and mercy we should joyne courteousnesse.

Reason1. Because true love and mercy proceeding from the enlargement of the heart, fits and disposeth the whole man for the doing of good.

2. Because a benefit bestowed in a rough and harsh manner, doth in some sort cease to be a benefit.

Vse.This may serveto admonish us, more and more to lay aside all severity, and to have a care to beautifie that good which we doe, in the manner of doing it.

Doctrine 6.Christians should not render evill for evill, or railing for railing.

This is gathered out of the 9. verse. SoRomans 12.17.andMatthew 5.39.

Reason1. Because the railing or ill-doing of another, doth not loose the bond, or take away the duty of our love.

2. Because this is to be overcome of evill.Romans 12.21.

3. Because this derogates from Gods fidelity, and takes that, which belongs unto him, out of his hands,Romans 12.19.Proverbs 22.23.

Use.This may serveto reprovethose men, that are easily provoked, and when they are provoked by any injury, thinke that they may doe any thing, and so give themselves liberty to exercise all kind of revenge: and that they doe not this from the hatred of sinne, but from too much love of themselves, it doth sufficiently appeare by this, that when more hainous and grievous offences are committed against God,and the same wrongs done unto others; they can heare it and behold it, and never be troubled at it.

Doctrine 7.It is the duty of Christians to blesse those that curse and wrong them.

This is gathered from the 9. verse at the middle. SoMatthew 5.44.andRomans 12.14.

Reason1. Because love and mercy doth in a speciall manner require this duty of those, which by such like sinnes make themselves obnoxious unto cursing.

2. Because we should overcome evill with good.Romans 12.21.

3. Because we should imitate our heavenly Father.Matthew 5.45.

Vse.This may serveto exhort usto use our selves unto this perfection.

Doctrine 8.The remembrance of our calling, that it tends unto blessing, should stir us up to blesse others.

This is gathered from verse 9. at the latter end.

Reason1. Because that which we have freely received from the blessing of God, we should, as much as in us lies, freely and liberally give.Matthew 10.8.

2. Because by this meanes we exercise and perfect our owne calling.

3. Because by this meanes we shew forth and advance the glory of God, that bestowed this benefit upon us.

Vse.This may servefor direction, very often to meditate upon our calling, and that to this end, that we may be made the more ready and fit for Christian duties.

Verse 10.For he that will love life, and see good dayes, let him refraine his tongue from evill, and his lips that they speake no guile:

Verse 11.Let him eschew evill, and doe good, let him seeke peace and ensue it.

Verse 12.For the eyes of the Lordare setover the righteous, and his eares areopenunto their prayers: but the face of the Lord is against them that doe evill.

The Analysis.

In these three verses, the Apostle proves by the testimony of Scripture, that which he had spoken in the last place, to wit, that Godly men shall inherit a blessing. In which testimony there is in the first place the blessing set downe, which all desire,He that will love life, and see good dayes. 2. The piety of those to whom this blessing is promised, is synecdochically declared by a distribution of the subjects, as it is in the speech, verse 10. or in the deeds and conversation of life verse 11.

3. The connexion of the blessing, with this piety is confirmed by the most powerfull cause thereof, namely, the providence of God, watching over the Godly for their good, verse 12. at the beginning. Which is illustrated by a contrary effect of the same providence toward those that doe evill, namely, that he watcheth over those alwayes for evills, verse 12. at the end.

The Doctrines arising herehence.

Doctrine 1.It is common unto all men, in some sort to desire blessing and happinesse.

For therefore doth he in this place, use a common argument to stirre up all to the practice of piety.

Reason1. Because *omnia appetunt bonum, all things desire their own good, & in some sort too that which they apprehend assummum bonum, the chiefest good.

2. Because all nature tends unto its owne perfection, and this perfection is happinesse.

3. Because the nature of happinesse is such, that if the understanding doth in any manner comprehend it, the will cannot but in some measure desire it, because it is in all respects desireable.

Use1. Let us not therefore rest contented with a confused desire of happinesse, but endeavour and labour to stirre up and to increase in our selves the true, genuine and effectuall desire thereof.

2.For direction, not to corrupt this desire that is approved of God, or to choake it with worldly desires, but to goe forward and increase it daily according to that rule, which is given unto us from God.

Doctrine 2.True and solid piety is the only way to attaine unto these blessings.

Reason1. Because God hath promised it to the Godly alone.

2. Because piety in its owne nature leadeth to God, and joynes us with God, who is the fountaine of all good.

3. Because piety it selfe hath that perfection joyned with it, namely, peace of conscience and sound consolation, which is a great part of happinesse.

Vse1. This may serveto convincethose of folly and madnesse, that would be happy, but will not be Godly.

2.To direct us, to kindle in our hearts an earnest endeavour to be godly by the expectation of this happinesse, and to gaine unto our selves an assurance of it.

Doctrine 3.The providence of God alone, makes for the furtherance of this piety, and the confirmation of this happinesse.

This is gathered from verse 12.

Reason1. Because God by his providence doth fulfill and perfect all his promises.

2. Because the same providence lookes over and takes care for the particular necessities of the Godly.

3. Because he takes speciall notice of all their desires and prayers, as it is in the text.

Use.This may serveto exhort us, to build up our selves in a true and lively faith of this providence.

Verse 13.And who is he that will harme you, if ye be followers of that which is Good?

Verse 14.But and if ye sufferany thingfor righteousnesse sake, happyare ye, and be not afraid of their terrour, neither be troubled.

Verse 15.But sanctifie the Lord God in your hearts, and bee ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with meekenesse and feare, having a good conscience:

Verse 16.That whereas they speake evill of you, as of evill doers, they may be ashamed that falsely accuse your good conversation in Christ.

The Analysis.

That which the Apostle had before proposed concerning the practise of piety, he doth there perswade them unto by an argument taken, 1. from the effect thereof, that by this meanes men are freed and delivered from those harmes, which the wicked seek occasion to bring upon them, verse 13. 2. From the happinesse adjoyned, because no afflictions that are suffered for righteousnesse and godlinesse sake, are able to exclude that, verse 14. at the beginning. 3. He shewes the right manner of undergoing afflictions, so that happinesse may follow thereupon, which consists 1. in the laying aside of that feare and perturbation, which usually mens mindes are troubled with in their afflictions, in these words,be not afraid of their terrour. 2. In that confidence and relyance of our hearts upon God, whereby his name is sanctified, and by vertue whereof that immoderate feare may be laid aside. And this confidence is set forth by its proper effect, which consists in couragious and ready confession of the faith; of which confession he sets downe two properties, namely,meekenesseandfeareorreverence, and moreover he shewes the helping and preserving cause thereof, namely, a good conscience, and the effect also which it will worke in others, verse 16. to wit, that it will make their enemies with shame to leave off their speaking evill of them.

But here-hence ariseth a question.

Question.How can this be made good, which the Apostle saith, that no man shall harme the godly? Verse 13.

Answer1. Because the nature of godlinesse and goodnesse tends thereunto, to winne the minds of all men, and to take off all ill-will.

2. Because often times also it hath this effect, that taking away all pretence and occasion of unrighteousnesse, it doth in some measure mollifie the enemies minds, except they be quite and cleane savage and furiously mad.

3. Becausenemo propriè læditur nisi à seipso, no body is properly hurt but by himselfe and his own fault; he therefore that escheweth evill and doeth good, cannot properly be said tobe hurt by others, though they do earnestly desire and endeavour to do it.

The Doctrines arising herehence.

Doctrine 1.Christians should be emulators and followers of that which is good.

This is gathered from verse 13.

Reason1. Because they are called to the imitation of Gods goodnesse:Be ye holy as I am holy: be ye perfect as your Father is perfect.

2. Because they are begotten again unto the image of God, and should daily more and more be fashioned thereunto.

3. Because there is nothing besides that is worthy of our serious imitation.

Vse.This may serve to exhort us, to lift up our mindes, and betake our selves to this holy and divine emulation.

Doctrine 2.They that are followers of that which is good are freed from harme.

This is gathered from verse 13.

Reason1. Becauseif God be for us, who can be against us?

2. Because wicked mens minds also are oftentimes overcome by the goodnesse of the good: asEsauwas moved by the obsequiousnesse ofIacob.

3. Because the greatest good cannot be taken away from those that labour for true godlinesse.

Vse.This may serve to comfort us against all dangers which may befall us by following that which is good.

Doctrine 3.To suffer afflictions for righteousnesse sake doth not hinder, but further our happinesse.

This is gathered from Verse 14. SoMatthew 5.10.

Reason1. Because such afflictions make us conformable unto Christ in the fellowship of his sufferings,Philippians 3.10.

2. Because it is a singular part of that obedience and holinesse, which tends unto happinesse.

3. Because God hath promised bountifully to reward it.

Vse.This may serve to comfort us, against all the evils which may befall us for righteousnesse sake and a good conscience.

Doctrine 4.We must lay aside the feare of all dangers wherewith our mind may be troubled.

This is gathered from the same verse at the end.

Reason1. Because such feare is contrary unto faith and a sure confidence.

2. Because it hath no other use, but to hinder us in doing of our duty.

3. Because it is contrary to the honour of God and the worthinesse of a good cause.

Vse.This may serve to admonish us not to give place to such pusillanimity and faint-heartednesse.

Doctrine 5.We should strengthen our hearts against all feare, by putting our trust in God.

Reason1. Because there is nothing else whereby we can overcome all feares and terrours.

2. Because God hath taken this upon himselfe, and commanded us to commit our cause unto him.

3. Because by this trust and confidence God is made the strength of our soules.

Vse.This may serve to exhort us, truly to put our trust in God.

Doctrine 6.By this trust and confidence we sanctifie God in our hearts.

This is gathered from verse 15.

Reason1. Because thereby we acknowledge him to be a holy God, that is, a God of perfect power, mercy, truth and fidelity.

2. Because by the effectuall acknowledgement of this holinesse we give unto him that glory which is due unto his name from our hearts.

3. Because thereby we advance his glory amongst others, as well in our actions as in our professions.

Vse.This may serve to exhort us, wholly to rely upon him.

Doctrine 7.We should sanctifie God not only in our hearts, but with our mouths also, and in our profession.

This is gathered from these words:Be ready alwayes to give an answer. SoRomans 10.10.

Reason1. Because we should glorifie God not only in our spirit, but in our body also,1 Corinthians 6.20.

2. Because we should advance Gods glory, not only in our selves, but amongst others also.

3. Because out of the abundance of the heart the mouth speaketh: we cannot therefore sanctifie God with all our heart, unlesse we are ready to do the same likewise with our mouth.

Vse1. This may serve to reprove those, which boast of the sincerity of their heart, and in the meane time take no care for the holinesse of their heart and words.

2. To exhort us to prepare our selves for this duty,Ephesians 4.29.

Doctrine 8.All Christians should be ready not only to professe the truth, but also to give a good reason of their profession.

This is gathered from these words:to give an answer to every man that asketh you a reason of the hope that is in you. And this is not to be understood of all truth, but of the truth of religion; nor of all these things neither, which do any way pertain unto religion, but of the very substance of faith, hope, and religion, as it is in the text:a reason of the hope that is in you: nor is it either a naturall reason that is required, or such a kinde of reason that may stop the mouths of every gainsayer; for this all are not able to do, nor doth it belong unto all; but some sure ground out of Gods word, whereupon our faith and hope should be built and strengthened against all kinde of temptations.

Now here ariseth a question.

Question.Whether such a reason is to be given to every one that asketh, or no?

Answer.No not absolutely to every one, because we are not to give it to Dogs and Swine, (that is, to uncleane persons) without a necessary cause, but to every one that asketh us, so that our profession or answer may probably at least turn to the glory of God, as it is in the text,to sanctifie God.

Vse.This may serve to exhort us, 1. seriously to study our religion, to understand the grounds thereof. 2. Freely and ingeniously to declare and defend it upon a good occasion.

Doctrine 9.Our profession of religion should be with meekenesse in respect of men, and with feare in respect of God.

Reason.Because by meekenesse we do good amongst men, and the feare of God will stirre us up to do our duty, and keep us within the bounds and limits thereof.

Vse.This may serve to reprove those, which keepe no measure in their words and actions.

Doctrine 10.A good conscience is very necessary as well in the sanctification of Gods name, as in the profession of his religion.

That is, a conscience bearing us witnesse, both of the grace of God towards us in Christ, and of the sincere desire and endeavour of our hearts to please God in all things.

Reason1. Because without such a conscience, our faith, confidence, fortitude, and liberty, doth languish and decay.

2. Because such a conscience freeth us from all that burthen, wherewith otherwise we should be oppressed, and terrified, and affrighted from doing our duty.

3. Because it stirreth us up to all the duties of piety; for without the care of performing them, a good conscience can afford us no comfort.

Vse.This may serve to exhort us to have a care of our conscience, to keepe it pure before God and men.

The 17 verse is all one with the 20 verse of the 2 chapter.

Verse 17.For it is better, if the will of God be so, that ye suffer for well-doing, then for evill-doing.

Verse 18.For Christ also hath once suffered for sinnes, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickned by the Spirit.

Verse 19.By which also he went, and preached unto the Spirits in prison.

Verse 20.Which sometimes were disobedient, when once the long-suffering of God waited in the dayes of Noah, while the Arke was a preparing; wherein few (that is, eight) soules were saved by water.

Verse 21.The like figure whereunto, even baptisme, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Iesus Christ.

Verse 22.Who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers, being made subject unto him.

The Analysis.

In this part of the chapter, the Apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well, even unto those that wrong us. And this he doth perswade them unto, 1. by a comparison which he makes betwixt those which suffer for evill doing: which comparison although it may seeme to be of a greater or lesser good, when it is said,It is better to suffer for well doing, yet it is indeed a dissimilitude, which is intimated by thisμείωσινextenuation, as appeares by the 19 and 20 verse of the second chapter. For it is thank-worthy and it will turne to our glory, if we suffer for well-doing; not so, if it be for evill doing. 2. He confirmes this by the example of Christ, verse 18. who though he did most justly, yet suffered unjustly; which example he shewes to be of great force, by the end of his suffering; because therefore he suffered, that he might bring us the same way unto God: which that he doth now effectually doe, he shewes by the cause thereof, to wit, life and glory, which he assumed unto himselfe by his divine Spirit after his suffering. And to shew that that effect, namely, the bringing of men unto God, doth proceed from this cause, to wit, the Spirit of Christ, the Apostle makes a comparison of the like, betwixt those things which the Spirit of Christ did heretofore in the dayes ofNoah, and those things which he doth now since the comming of Christ in the flesh. Heretofore he preached the way of salvation, and patiently waited for the performance of obedience, upon the disobedient he inflicted condigne punishment, and a few that were obedient he saved in the Arke: so now also he preacheth the way of salvation, he waits for obedience, and by Baptisme, as it were a figure like unto the old Arke, he saves those that are obedient and have a good conscience before God, and that by the glorious life and power which he hath in heaven since the time of his resurrection, verse 21,22. All which things tend hereunto, that we should hold fast a good conscience, even when we are evill intreated; because it is better as he said before, verse 17. and hath now shewed as well by the example of Christ, as byhis effectuall dispensation throughout all ages, as it is, verse 18,19. of which we may see more, if we look back to chapter 2. verse 21. to the end. All the other things almost are explained in the answer toBellarmine, about Christs descending into hell.

The Doctrines arising here-hence:

Doctrine 1.It was the Spirit of Christ, which preached heretofore from the beginning of the world by the Prophets and men of God, before that he appeared in the flesh.

This is gathered from verse 19.

Reason1. Because the person of Christ was the same from everlasting in the unity of the Divine Essence, so that whatsoever the Spirit of God did, that also may the Spirit of Christ be truly said to have done.

2. Because Christ was the Mediator of mankinde from the beginning of the world, in vertue and force: therefore whatsoever the Spirit did, which belonged to the furtherance of the Churches safety, all that he did by vertue of Christs mediation, and that no lesse then since his comming in the flesh.

Use1. This may serve to instruct us in the truth of Christs divine nature.

2. To comfort us and strengthen our faith, in that we have the same Teacher, which instructed the Church from the beginning of the world, and brought it to salvation; and consequently we imbrace the same religion, as touching the substance of it, that all the faithfull imbraced from the beginning of the world.

3. To admonish us, never to reject or make light account of those things which are preached unto us out of Gods word, because it is the Spirit of Christ, which preacheth unto us those things, like as he preached unto others from the beginning of the world.

Doctrine 2.They which do not obey the preaching of Christs Spirit, wilfully bring upon themselves everlasting damnation.

This is gathered from verse 19,20.

Reason1. Because in neglecting the preaching of the Gospell, they neglect and refuse the only meanes that can keepe them from damnation, and bring them unto salvation.

2. Because they doe greatly dishonour Christ and his Spirit.

Vse.This may serve to admonish us, alwayes, when we come to the hearing of Gods word, to endeavour to have circumcised eares and hearts, ready and willing to yeeld all obedience thereunto.

Doctrine 3.God useth much patience and long-suffering towards the disobedient.

This is gathered from verse 20.

Reason1. Because by this meanes Gods clemency and mercy is manifested.

2. Because by this patience of God all are invited, and many are drawne unto the obedience of faith.

3. Because this patience makes those that are stubbornely disobedient altogether inexcusable, and so justifies God in his just judgements.

Use1. This may serve to direct us, to give the glory of this patience unto God, when we see sinners to go unpunished for a time.

2. To admonish us not to abuse this patience of God, but to make it a meanes for the amendment of our lives, and our own salvation,Romans 2.4.

Doctrine 4.In the destruction of the disobedient, God hath a speciall eye over the faithfull; to save them from the destruction.

This is gathered from verse 20.

Reason1. Because he disposeth his judgements according to his certaine and perfect counsell, not rashly or confusedly, therefore he passeth over whom he pleaseth.

2. Because the punishments of sinne should not fall alike upon the godly and wicked, for then he would not be a just disposer of them.

3. Because it stands upon Gods glory to save those that flye unto him, as he promised them in his covenant.

Vse.This may serve to comfort us, in the time of publick calamities, wherein God revengeth the wickednesse of men.

Doctrine 5.God doth often times preserve those that are his, partly by the same meanes wherby he destroyeth others.

For it is said that the Arke savedNoahand those seven souls in the waters and by the waters. The same water that drowned others, by lifting up the Arke on high, was the meanes of their preservation. SoIeremywas delivered by theBabylonians, by whom the Iewes were oppressed.

Reason.Because God can use the same instrument to produce divers and contrary effects, and when he doth this, his glory is the more manifested; because thereby it appeares that the effect doth not depend upon the instrument, but upon God: nor doth this come to passe rashly, or by chance, but is ordered and directed by Gods certaine counsell.

Vse.This may serve to direct us, in the time of danger not to looke so much upon the meanes which God useth, as to depend upon God himselfe, who can turne any meanes unto the good of those that are his.

Doctrine 6.Baptisme is such a meanes of our spirituall salvation, as the water of the flood together with the Arke, was heretofore of the corporall safety of Noah and his family.

This is gathered from verse 21. It is called the Antitype of that water, not because the water was the type of Baptisme, and Baptisme the exemplar of it, but because there is a typicall representative similitude betwixt these two waters. And the similitude consists herein, that as the water of the flood lifted up the Arke and savedNoahand his family in the destruction of the rest, so baptisme strengthning our faith, and lifting up our soules unto God reconciled in Christ, saves us in the mortification of our sinnes.

Reason.Because it is Gods institution.

Vse1. This may serve to reprove those, which make little esteeme of baptisme.

2. To direct us, to seeke this right and proper use of Baptisme together with it and by it, and to apply it unto our selves to our comfort.

Doctrine 7.The outward baptisme doth not save us of it selfe, but the inward.

This is gathered from verse 21.Not the putting away of the filth of the flesh, but the answer of a good conscience.

Reason1. Because outward baptisme is common to the hypocrites as well as to the faithfull.

2. Because it comes not unto the soule.

3. Because it hath no saving power in it selfe.

Vse.This may serve to admonish us, not to put too much trust and confidence in the outward Sacraments, or to relye thereupon, that we are baptized and partake of the Lords Supper,but alwayes to seeke the spirituall grace of the Sacraments.

Doctrine 8.A singular effect and signe of the inward baptisme and effectuall grace, is the answer of a good conscience toward God.

For when the Apostle meant to oppose inward Baptisme unto outward, in steed of the inward he puts the answer of a good conscience, as the proper effect thereof, by which it may be perceived and knowne. Now by the answer of a good conscience is meant all that confidence which we have before God of his reconciliation, which chiefely appeares in our prayers, and in a pious confession of the faith, and a holy care of obedience.

Reason1. Because then are we properly said to be saved, at least according to our apprehension, when our consciences are freed from the guilt and bondage of sin.

2. Because the peace of a good conscience is part of our glorification.

3. Because such a conscience makes us to goe on constantly in the way of salvation.

Vse.This may serveto direct us, to make it our chiefest care to keepe a good conscience toward God.

Doctrine 9.Such a conscience and our salvation doth in a speciall manner depend upon Christs resurrection.

Reason1. Because in the resurrection of Christ, Gods sentence was declared, absolving us in him from all sinne and death.Romans 4.25.

2. Because Christ being raised from the dead, did powerfully accomplish that, which he merited by his death.Romans 8.34.

3. Because our consciences are lifted upwards unto Christ sitting in heaven.

Vse.This may serveto direct us, to fix the eyes of our faith upon Christ, as he was raised from the dead.

Doctrine 10.Since the time of Christs resurrection, great is his glory and power in heaven.

This is gathered from the last verse.

Reason1. Because the time of his humiliation and emptying of himselfe was finished before.

2. Because it was fit, that he which in singular obedience was mightily humbled, should afterwards be exalted unto great glory.

3. Because this glory and power is necessarily required, that Christ might finish all things, which belong to the salvation of the Church.

Vse.This may serveto comfort us, against all dangers and feares, seeing we have such a Saviour in heaven.

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