a benefit bestowed in a rough and harsh manner doth in some sort cease to be a benefit Vse This may serve to 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 Doct. 6. Christians should not render evill for evill or railing for railing This is gathered out of the 9. verse So Rom. 12. 17. and Matth. 5. 39. Reas. 1. Because the railing or ill-doing of another doth not loose the bond or take away the duty of our loue 2. Because this is to be overcome of evill Rom. 12. 21. 3. Because this derogates from Gods fidelity and takes that which belongs unto him out of his hands Rom. 12. 19. Prov. 22. 23. Vse This may serve to reprove those 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 Doct. 7. It is the duty of Christians to blesse those that curse and wrong them This is gathered from the 9. v. at the middle So Matth. 5. 44. and Rom. 12. 14. Reas. 1. 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 Rom. 12. 21. 3. Because we should imitate our heavenly Father Matth. 5. 45. Vse This may serve to exhort us to use our selves unto this perfection Doct. 8. The remembrance of our calling that it tends unto blessing should stir us up to blesse others This is gathered from v. 9. at the latter end Reas. 1. Because that which we have freely received from the blessing of God we should as much as in us lies freely and liberally give Matth. 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 serve for 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 For the eyes of the Lord are set over the righteous and his eares are open unto 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 v. 10. or in the deeds and conversation of life v. 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 v. 12. at the end The Doctrines arising herehence Doct. 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 Reas. 1. Because * omnia appetunt bonum all things desire their own good in some sort too that which they apprehend as summum 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 Vse 1. 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 it given unto us from God Doct. 2. True and solid piety is the only way to attaine unto these blessings Reas. 1. 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 Vse 1. This may serve to convince those 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 Doct. 3. The providence of God alone makes for the furtherance of this piety and the confirmation of this happinesse This is gathered from v. 12. Reas. 1. 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 Vse This may serve to 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 suffer any thing for righteousnesse sake happy are 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
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. Tim. 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 v. 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 v. 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 v. 14. at the end 2. From the efficient cause or command of God v. 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 v. 15. 4. He removes an objection that might be made against it about Christian liberty v. 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 v. 17. by a short repetition of those precepts that belong to this and the like duties Here a Question may be made Quest. Why is the Magistracy called an ordinance of man v. 13. seeing all powers are ordained of God and every power is the ordinance of God Rom. 13. 1. 2. Answ. The superiority of power or government it selfe is simply and absolutely commanded by God and in that respect is called the ordinance of God but this or that speciall manner of power or government is not determined by God but by men and is therefore called an ordinance of men which as touching the nature of it may also be called an ordinance of God And this is the difference betwixt an Ecclesiasticall and a civill office An Ecclesiasticall office is not legitimate if it be not directly determined by God himselfe and consequently cannot be changed by men but this or that civill offiâ—e 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 Doct. 1. The duties of righteousnesse towards men doe much commend our religion towards God This is gathered from the connexion of these words with the foregoing words in that particle therefore So Iames 1. 27. Reas. 1. Because they are the effects of religion Now the vertue of the cause doth alwayes appeare in the effect 2. Because they are more obvious to the sight of man then religion it selfe which is the cause thereof 3. Because they draw mens minds to approve of that religion whence they proceed Vse This may serve to exhort us for religion sake to apply our selves to these duties Doct. 2. We must performe civill subjection to our civill Magistrates for the Lords sake This is gathered from the 13. v. Reas. 1. Because by these meanes the Lord preserveth the societies of men 2. Because these Governments are the meanes to advance Gods glory at least so farre forth as they tend to performe some part of the will of God 3. Because in their owne nature and of themselves they make for the good and against the bad v. 14. Vse 1. This may serve to refute the Anabaptists and others who for conscience sake will not be subject to the Magistrate 2. To admonish us never so to subject our selves unto men as that for their sakes we should neglect our duty towards God because we ought to be subject unto them for the Lords sake and therefore a farre greater subjection is due unto the Lord then unto them Doct. 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 v. 15. Reas. 1. Because we serve God when for conscience sake towards God we are subject unto men therefore we fulfill the will of God 2. Because we doe that before men which they doe usually praise most and so we remove all occasion of offence Vse This may serve to exhort us so much the more carefully to apply our selves to such duties Doct. 4. Christian liberty is not contrary to that subjection which we owe either unto God or man This is gathered from v. 16. Reas. 1. Because by it we are freed from sinne but not from that duty which is contrary unto sinne 2. Because Christian liberty consists properly in spirituall things and not in corporall for although we are subject unto God alone in spirituall things yet in corporall things we owe subjection unto men also 3. Because for that end did we receive this liberty that we might more freely and readily performe those things which we owe unto God and men Vse This may serve to condemne those that use Christian liberty for a cloake of maliciousnesse as it is in the text Doct. 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 v. 17. Reas. Because great is the difference of the grounds or reasons whereupon these duties depend as it is intimated in the text but we must make conscience of our duty in all Vse This may serve to reprove those that doe any way sever or disjoyne these duties to wit such as seeme to feare God but doe not love or honour men or such as seeme to honour men but doe not feare God at all Vers. 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 wrong fulâ—y 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
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. Heb. 13. 16. 3. Because in performing these duties before God they do offer and dedicate themselves wholly unto God Vse 1. This may serve to admonish us to have a care accordingly not to defile the Temple of God 1 Cor. 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 Levit. 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 Doct. 18. Those duties which we performe in Christ are acceptable unto God by Christ. This is gathered from the 5 verse at the end But they are acceptable not as merits but as sacrifices of praise and thanksgiving as it is intimated in the Text. Reason 1. Because by Christ our persons are reconciled unto God and received into the number of those whom God approves and by whom he delights to be worshipped 2. Because Christ covers our infirmities 3. Because by his intercession our duties are commended unto God Vse 1. This may serve to comfort us even when we looke upon our owne infirmities and the unworthinesse of all our performances 2. To exhort us to go cheerefully about the duties of piety because our worke shall not be in vaine in the Lord 1 Cor. 15. 58. Doct. 19. The same Christ was after the same manner a Saviour in the Old Testament as he is in the New This is gathered from the sixth Verse Reason 1. Because he was a Lambe slaine from the foundation of the world according to the decree promise and acceptance of God and according to the faith and hope of the godly Apoc. 13. 8. 2. Because the Catholick Church is but one consisting of all the faithfull from the beginning of the world Heb. 12. 23. Vse 1. This may serve to refute those that make the people of Israel either to have beene altogether carnall or to have beene saved by the observation of the Law 2. To exhort us to flye unto Christ and to put our confidence in him in whom all the faithfull from the creation of the world did put their trust and by whom they were saved Doct. 20. Christ is as it were the corner stone in the building of the Church That is he doth conjoyne uphold and direct all the parts of the building or members of the Church Reason 1. Because he is the beginning or foundation of the Church 2. Because he unites those people that were before farre divided the Jewes and Gentiles 3. Because he is the rule or line of direction in all the building that tends to salvation Vse 1. This may serve to refute the blasphemy of the Papists whereby they make the Pope the head of the Church and to that purpose wrest this very title and words thereunto 2. To instruct us wholly to depend upon Christ for the direction of our soules to everlasting life Doct. 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 elâ—ct and precious Reason 1. For the dignity of his person 2. For the effectualnesse of his operation in satisfaction merit and application of those things which belong unto our salvation 3. For the excellency of those benefits which redound unto the Church by him Vse This may serve to admonish us to have no common conceit of Christ or to rest in a vulgar esteeme of him but earnestly to endeavour to conceive of him so as his dignity and excellency doth deserve Doct. 22. No man that truly beleeveth in Christ shall ever be confounded his expectation shall not be frustrated his desire and confidence shall not be in vaine Reason 1. Because Christ was appointed by God by a certaine and immutable decree to be the Saviour of all those that beleeve in him 2. Because all power is given unto him both in heaven and earth Vse This may serve to comfort us against those feares and doubts that might weaken our faith Doct. 23. The faithfull are not only delivered from misery but are also highly honoured by Christ. This is gathered from the seventh verse at the beginning Reason Because they are made partakers of Christs honour for in him they are made sonnes of God heires of the everlasting kingdome spirituall Priests and Kings Vse 1. This may serve to reprove our blindnesse and dulnesse that cannot discerne and esteeme of this honour as wee ought but are set upon the honours of this world more then is fitting 2. To exhort us piously and seriously to glory in Christ and the honour which we have in him though for his sake the wicked world reproach us Doct. 24. As Christ is unto the unbeleevers honour and salvation so he is unto the unbeleevers confusion and perdition This is gathered out of the seventh Verse Psal. 118. 22. Isay 8. 14. Matth. 21. 42. But this similitude doth not hold in all things For first the proper end of Christ our Saviour was to save man not to destroy him Secondly Christ is the cause of faith in the beleevers but he is not the cause of unbeliefe in the unbeleevers though something of Christ may be the occasion of their unbeliefe like as his humiliation was both unto the Iewes and many of the Gentiles Thirdly Christ merited salvation for the believers and not they themselves but the unbelievers merit their owne perdition and not Christ but yet Christ is truly said to be confusion and perdition to the unbelievers 1 As they take offence at him and so runne headlong into their owne destruction 2. As he doth justly punish their infidelity and impiety as he is the just Iudge of all the world Reason 1. Because those unbelievers to whom Christ is offered in contemning his goodnesse doe directly as it were provoke him to use the greatest severity upon them 2. Because by this meanes alone is the glory of God and of Christ preserved when his enemies are put under his feet Vse 1. This may serve to admonish us to beware of all infidelity 2. To exhort us when we compare our beliefe with the misery of unbelievers to learne to be thankfull unto God and to give him the glory of it in Iesus Christ for these ends is this amplification made in the text Doct. 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 subject on thereunto so the Iewes were offended at
in these men do most of all pamper the flesh and have no regard at all unto the soule 2. Because by these the soule is drowned as it were in the pleasures of the flesh so that it cannot lift up it self unto God and to divine things 3. Because these make way for the devill and all devilish sinnes aâ—â— thereupon abominable idolatry â—eemes to be joyned with them in the text because by them many were brought to be pâ—esent at idolatâ—ous feasts and â—o to honour the idols themselves though in their consciences they made no reckoning of them Vse This may serve to admonish us to beware of these wicked courses Doct. 6. It seemes very strange to the men of the world that the godly should refuse to live after that manner as they live Reason 1. Because they think there is a kinde of happinesse in that kinde of life which for any man to dislike they cannot but wonder at it 2. Because as long as they are carnall they cannot rightly discerne those spirituall reasons which make the faithfull to abhorre such conversation 3. Because they measuring others by themselves thinke that all men do greeâ—ily desire such kinde of pleasures Vse This may serve to admonish the faithfull 1. Not to thinke that they do live so as their calling or profession doth require unlesse they do so farre estrange themselves from the common courses of worldly men that they make them to wonder at them 2. Not to be troubled at such opinions of men but to take their dislike as a token of Gods good liking and approbation Doct. 7. By this alienation of mindes which ariseth from the difference of the conversation betwixt the beleevers and the unbeleevers the regenerate and the unregenerate it oftentimes comes to passe that the unregenerate speake evill of the truth of God This is gathered from verse 5 at the end For although some are so taken with the splendour of piety whlch shines forth in the godly that they glorifie God as it is chap. 2. ver 12. and it becomes a meanes of winning them as it is chap. 3. verse 1. or at least that they are ashamed as it is chap. 3. v. 16. Yet there are others which take occasion thereby to blaspheme chiefely because the godly by abstaining from those lusts and courses which they highly esteeme seeme seriously to reprove them as well in their deeds as their words Reason 1. Because all they that do evill hate the light 2. Because â—uch a separation in conversation of life is as it were a condemning of those from whom separation is made out of conscience and religion 3. Because wicked men being blinded with anger and hatred and udgeing of others by themselâ—es dâ—e imagine that this separation is usually made in hypocrisie simulation not out of conscience and religion Vse This may serve to comfort and strengthen our soules against the temptations and troubles which may arise unto us from such mens blasphemies Doct. 8. God will require an account from men for all such blasphemies either in this life or at the last judgement This is gathered from verse 5. Reason 1. Because his Majestie is wronged more in these blasphemies then in most of the other sinnes 2. Because those sinnes are most hainous and come neerest to the sinne against the Holy Ghost 3. Because they directly tend to the hinderance of the kingdome of God and the righteousnesse thereof Vse 1. This may serve to admonish us to take heed of all those that do any way partake in such a sinne 2. To comfort us because God revengeth such injuries we should commit themunto him Doct. 9. God keepes a just account of those things that are done to the faithfull not only while they live but also after their death For in that sense is he said to be ready to judge the quick and the dead where by the quick and the dead the faithfull are most properly understood as appeares by verse 6. Reason 1. Because God alwayes lives and his word and covenant lives 2. Because it stands upon Gods glory to defend the cause also of his servants that are dead and to revenge their injuries 3. Because oftentimes the iniquity of the wicked is not come to its full measure before the death of Gods children whom they have vexed Vse 1. This may serve to comfort us as well in life as in death 2. To admonish us not to judge rashly of Gods wayes in his patience and long-suffering but to compose our mindes to a patient waiting for the wished event Doct. 10. The condition of the faithfull now living and of those that lived heretofore in all ages is wholly alike as touching the substance of it This is gathered from verse 6. compared with the verse fore-going Rea. Because God is the same faith is the same on the contrary side also the devill and the world are like themselves Vse This may serve to direct us not to give way to too much complaining of the present age as if there had never beene the like before but couragiously to go forward in doing our duty that we may do that in our times according to our ability which other faithfull men did in their time who as it is saâ—d of David Acts 13. 36. after they had in their age served the will of God fell on sleepe in the Lord. Doct. 11. The short compendium of our whole Christian life is so to receive the Gospell that renouncing the flesh we should in that respect be judged according to men and live according to God in the Spirit This is gathered from verse 6. Reason Because therein consists all divinity Vse This may serve to direct us to make triall of our condition by this rule Verse 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Verse 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sinnes Verse 9. Vse hospitality one to another without grudging Verse 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifeld grace of God Verse 11. If any man speake let him speake as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified throuh Iesus Christ to whom be praise and dominion for ever and ever Amen The Analysis FRom the last discourse about the judgement of God the Apostle takes occasion to presse his exhortation to the duties of piety by that very argument First therefore he layes downe that third argument for a ground that the last judgement the end of all things is at hand and thereupon concludes that we must seriously and diligently apply our selves to the duties of piety And these duties he sets downe by an induction of the principall parts 1 Prayer with the adjuncts and helping causes thereof to wit temperance
security Doct. 10. They that suffer for the name of Christ do properly suffer according to the will of God This is gathered from verse 19. compared with ver 14. 16. Reason 1. Because their sinnes oftentimes are not the causes of these afflictions but the will of God to make triall of them 2. Because it is the revealed will of God that such afflictions are the lot of the faithfull and the way by which they usually come to the kingdome of God 3. Because this suffering of such afflictions is part of our obedience to the revealed will of God Vse This may serve to comfort us against the trouble of these afflictions Doct. 11. They which suffer in this manner may commend their soules unto God This is gathered from the same verse Reason 1. Because when they suffer for the name of God God doth in some sort suffer with them and therefore their cause is Gods cause 2. Because in that duty which we performe unto God as his servants we may expect protection from him as our Master 3. Because while we are exposed unto danger for Gods sake God cannot but take care of us Vse This is a use of consolation and it is explained and set forth by the Apostle Paul 2 Tim. 1. 12. Doct. 12. They should do this by well doing This is gathered from the same verse So Rom. 1. Reason 1. Because they cannot suffer for the name of Christ but as they suffer for well doing 2. Because they cannot preserve the liberty of their confidence but by a good conscience that is by well doing 3. Because to commend an evill cause unto God is to make God as it were the Patron of evill Vse This may serve to admonish us to take heed that we doe not deprive our selves of this great priviledge by evill doing Doct. 13. God is a faithfull protector and defender of those that commend their soules unto him Reason 1. Because it is easie for him to preserve our soules as it was heretofore to make them and in this respect he is called in the text God the Creator not the Preserver 2. Because it stands upon his glory to do this 3. Because the fidelity and truth of his promises requires as much This may serve to comfort us in all straits and adversities Let them commend their soules under afaithfull Creator saith the Apostle Chapter V. Verse 1. The Elders which are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed Verse 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Verse 3. Neither as being Lords over Gods heritage but being ensamples to the flock Verse 4. And when the chiefe Shepheard shall appeare ye shall receive a crowne of glory that fadeth not away The Analysis HEre is a speciall exhortation propounded towards the Elders that they should performe their duty and office in a holy manner The duty in generall is set downe to be to feed the flock whereof they were made overseers by a diligent overâ—â—ght and care of them verse 2. at the beginning And withall it is described by 3 conditions that are in a speciall manner required therein which are set forth by a dehortation from the three contrary vices that are opposed to those three conditions 1. The first condition is willingly to feed the flock the contrary vice whereunto is to do it by constraint 2. To do it readily and freely the contrary vice unto this is to seeke after fifthy lucre thereby 3. Not only in doctrine but in example of life to go before the Church the contrary vice whereunto is to Lord it over the Church This duty being thus declared and described they are perswaded unto it by the reward that is adjoyned which for that cause all faithfull shepherds do receive verse 4. at the end Which reward is set foâ—th both by the internall nature of it that it is a crowne of glory that fadeth not away and by the authour and giver of it to wit that the chiefe Shepherd our Lord Jesus Christ will give it and also by the time of this giving of it when the chiefe Shepherd shall appeare that is at the last day of judgement Now this exhortation that it might be the more effectuall and might worke the more upon them is urged and set forth by the person of Peter who was the ministring cause thereof 1. From the parity and fellowship of the same duty as Peter an Elder prayed the other Elders to do their duty 2. From the knowledge which he had and the testimony which he could give of the afflictions of Christ which he suffered for the Church the remembrance whereof should stir up all shepherds to a diligent care of the Church 3. From that certaine expectation which he had of the glory to come which glory he promiseth to all shepherds in the name of the chiefe shepherd The Doctrines drawne herehence Doct. 1. Those exhortations are most effectuall which are propounded in an humble manner This is gathered from verse 1. where the Apostle prayes not commands in humility and charity So Phil. 1. 9. 1 Tim. 5. 1. He prayes the Elders also as a fellow Elder although he was placed in a higher degree as Apostle Reason 1. Because by this manner of doing it appeares that he which exhorts doth not aime at his owne good but the good of another 2. Because by this manner of doing his zeale shewes it selfe to be the purer 3. Because he to whom such an exhortation is made is honoured thereby and to takes it the easier and better Vse This may serve to direct us in all our exhortations and admonitions to have respect unto this Doct. 2. It makes the exhortation the more effâ—ctuall when a man speakes out of certaine judgement and communion of affâ—ction This is gathered herehence that Peter makes way for his exhortation in that he was a witnesse of the sufferings of Christ and so had a certaine knowledge of those things which belong unto Christ and that he was partaker of the same glory and therefore he was affected after the same manner himselfe as he desired they should be Reason 1. Because knowledge gives ability and authority and communion of affection addes zeale and charity to the exhortation 2. Because these two will take away those objâ—ctions which usually hindeâ— the efficacy of the exhortation namely either that he gives his judgement of things that he doth not know or else at least he is an unexperienced man of whom it may rightly be said If thou wert here thou wouldest thinke otherwise Vse This may serve to direct us to get knowledge of those things which we exhort others unto and affections also answerable thereunto Doct. 3. Men should be exhorted in a speciall manner unto thesâ— duties which belong unto their
proper or particular functions or callingâ— This is gathered from verse 2. where the shepherds are exhored to feed the flock Reason 1. Because every mans particular function is that condition wherein God hath placed him to advance his glory 2. Because a mans faithfulnesse is most of all made triall of in that condition 3. Because the duties of our generall calling should be exerâ—â—ed in every Christians particular condition Vse This may serve to admonish every one to take greatest care of those duties which are proper to his calling or condition Doct. 4. It is the proper duty of a Shepherd to feed the flock that is committed to his charge This is gathered from verse 2. Reason 1. Because the shepherds are appointed for the edification of the Church now to feed is nothing else but to use all meanes that are appointed by God to procure the edification of the Church 2. Because Pastors are properly given to the faithfull that are converted who as new borne babes should be nourished and brought up with milke and food untill they come to perfection 3. Because the overseers of the Church should take most care of those things that are most necessary for the Church but it is most necessary for the faithfull being imperfect to have their spirituall life preserved and increased by feeding Vse This may serve to admonish 1 The Ministers not to thinke that it is a light or common duty that lies upon them but that the very life of the Church doth in some sort depend upon their labour and Ministery and therefore so to carry themselves as befits and becomes so great a duty 2. The people not to expect from their Ministers vain and light things which might tickle their eares but to come to a Sermon as to the Lords Table and seeke for spirituall food to feed their soules unto everlasting life Doct. 5. Pastors should performe their duties willingly not by constraint This is gathered from the same verse Now by constraint is meant that forcing which proceeds from outward things whereby a man performes the part of a Minister in some sort either to avoid poverty or disgrace and infamy or the censure of others Reason 1. Because that which is done by constraint comes not from the heart as from an inward principle nor from the Spirit sanctifying and therefore it is not a duty pleasing and acceptable unto God 2. Because that which comes not from the heart and is not done willingly is done only perfunctorily and for fashion sake not with that diligence and care which God requires 3. Because that which proceeds not from the heart and the deerest affection of the soule doth not usually worke upon other mens mindes and therefore is not effectuall to the edification of the Church which is the end of the Ministery Vse This should admonish us to look not only to the understanding but also to the disposition of the will and heart in the Ministers of the Church Doct. 6. They should do the same of a ready minde not for lucre Now by lucre is meant all kinde of worldly profit which men acquire unto themselves either in doing the thing or in getting fame or in gaining friends and the like Reason 1. Because that which depends upon lucre or some such like end must necessarily be applyed thereunto and this is to corrupt the word of God 2 Cor. 2. 17. 2. Because that which depends upon mutable things that also it selfe is mutable and inconstant 3. Because he which seeketh after lucre is not a Minister of God but of Mammon Vse This may serve to admonish 1 The Ministers not to follow after lucre 2. The people not to suffer their Ministers to be tempted by poverty and so to be the lesse cheerefull and ready in performing their duty Heb. 13. 17. Doct. 7. The affectation of Lordlinesse should be far from Christs Ministers This is gathered from verse 3. Reason 1. Because they are called to meere service not to Lordlinesse 2. Because Christ himselfe whose Ministers they are did purposely live amongst men as one that serveth that he might leave an example unto those that should minister unto others in his name Luke 22. 27. 3. Because the worke wherein they are imployed is not subject to the command and authority of men For men cannot command religion but only perswade unto it 4. Because the Lordlinesse of Ministers alienates mens mindes from their testimony because they neither willingly subject themselves to such as affect Lordlinesse and they suppose too that those men whom they see to study their owne glory and power do neither look after the glory of God nor the good or the Church Vse This may serve to admonish all Ministers to take heed not only of all affectation but also all shew of Lordlinesse Now these men have a shew of Lordlinesse 1 That would have others in some sort to depend upon their authority 2. Those that prescribe something as necessary to be believed or done which is not taken out of Gods word 3. Those that expound the will of God it selfe too imperiously having no regard to the infirmity of those with whom they have to doe Doct. 8. Ministers should go before the people not only in doctrine but in example also This is gathered from verse 3. Reason 1. Because they are called to feed the flock with all their strength and therefore they should edifie the Church not only by their words but by their deeds also 2. Because a wicked life doth either utterly destroy their preaching or at least much weaken it 3. Because a good example is of a singular force in that it sheweth that that very thing may be done which he preacheth should be done 4. Because it takes away all prejudice out of mens minds and all suspicion of affecting Lordlinesse and vaine glory when they see Ministers seriously to do that which they propound and perswade others to do Vse This may serve to exhort first the Ministers to labour to leade an exemplary life Secondly the people to imitate the good life of their Ministers for therefore are they proposed as examples The common vices contrary to this duty are 1. That many observe those things only in their Ministers which they may carpe at or calumniate and not those things which they should take notice of with intention to imitate them 2. That many imagine that there is a speciall kinde of holinesse belonging to Ministers which others are not bound to labour for 3. That many excuse their wicked courses by this pretence that they are Lay-men not Ecclesiasticall or Clergy-men Doct. 9. Ministers should expect the j ust reward of their labour and care not from men but from Christ. This is gathered from verse 4. Reason 1. Because Christ is the chiefe shepherd and Lord of the flock as it is in the text 2. Because they must expect many injuries from men and those good things which doe happen are not such or so highly to be
esteemed of as that they should depend upon them 3. Because they will labour to please him most from whom they expect their reward Now they should please Christ not men Vse This may serve to comfort godly Ministers against those troubles which they finde men to make against them Doct. 10. Their reward is a crowne of eternall glory Reason 1. Because glory is the reward of the faithfull for all kinde of obedience towards God Now in the Ministery there is a speciall kinde of obedience 2. Because those that did strive or runne lawfully in a race there was wont to be a Crowne set before them so for those that carry themselves well in the exercise of the Ministery besides the glory common to all the Saints there is a speciall kinde of addition prepared which is like as it were a crown Vse This may serve to exhort Ministers couragiously to contemne all temporary ignominy and disgrace for this Crowne of eternall glory Doct. 11. This Crowne of glory shall be fully given at Christs second comming to judgement Vse This may serve to admonish us patiently to persevere unto the end Verse 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time Verse 7. Casting all your care upon him for he careth for you The Analysis THe Apostle having in the former verses described the duty of the Elders towards the Church or the younger sort and perswaded them unto it he doth there-hence conclude the duty of the younger towards the elders by a comparing of things that are alike unto it as the first word of the 5 verse shewes unto us Likewise This duty is in generall pointed out by subjection which is set forth by the other duty that is due not only to the Elders but also to all the members of the Church by reason of that nature which it hath common with the former and it is also called subjection in those words yea all of you be subject one to another Now this subjection as well unto the Elders as unto all is first described what kinde of subjection it ought to be to wit not only outward but proceeding from the inward subjection of the soule unto God be clothed with humility And that it is meant of humility towards God may be gathered from verse 6. Secondly He doth perswade them also unto this humility 1. Because it is an ornament of the minde that by the way 2. From Gods blessing adjoyned which followes thereupon God gives grace unto the humble which is illustrated by Gods curse contrary thereunto that fals upon the proud God resisteth the proud Thirdly he doth urge and presse them unto this subjection towards God verse 6. Humble your selves therefore and he shewes the proper reason of this subjection which is the mighty hand or omnipotency of God and withall hee explaines that reason which he had before propounded concerning the blessing and grace of God towards the humble to wit that by that grace they shall be exalted the time of which exaltation is marked out that it shall be in due time that hee may exalt you in due time In the last place by anticipation of a close but weighty objection whereby this subjection is usually made very difficult he shewes the true manner thereof to wit that it should be joyned with that confidence which casts all care upon God so that no feare or worldly care can hinder this subjection which confidence he doth perswade them unto by that effectuall providence which God hath over the faithfull for their good verse 7 at the end For he careth for you The doctrines arising herehence Doct. 1. There is the like duty of the people towards their Pastors as there is of the Pastors towards the people This is gathered from verse 5 at the beginning Likewise ye younger Now by the younger in this place is chiefely meant the flock which depends upon the Pastors because the Pastors and Presbyters were for the most part chosen of those that were elder in age and therefore the greatest part of the flock consisted of youngers Now their duty is said to be like not for that it is in the same kinde that the people should guide their Pastors as the Pastors do guâ—de the people but because there is the like reason of both their duties Reason 1. Because the same God and Lord both of Pastors people hath imposed and prescribed to both their duties 2. Because that relation which is betwixt the Pastor and people requires a mutuall intercourse of duty 3. Because the Pastors labour and care is made void if the people do not in some sort answer the same 4. Because the Pastors care and labour tending to the salvation of the people deserves it Vs. This may serve to reprove those that are very curious and rigid in exacting their Pastors duty when in the meane time they are nothing carefull of their own dutie Doct. 2. The duty of people towards their Pastors consists chiefly in subjection Reason 1. Because their Pastors are set over them in Gods name 2. Because faithfull Pastors propound nothing else to themselves to observe but the will of God whereunto subjection and obedience must necessarily be yeelded 3. Because in the calling of their Pastors they did either expresly or covertly at least promise this very thing Vse This may serve to reprove those that come unto Sermons as Judges to play the Criticks not to subject themselves to the will of God and such as cast off all discipline as an intollerable yoke Doct. 3. There is a kind of subjection also due unto all Christians This is gathered from these words Be yee all subject one to another Reason 1. Because as occasion shall serve we should humble our selves to performe the meanest offices unto our brethren 2. Because we should submit our selves unto the private admonitions of our brethren 3. Because we should with all patience beare all the infirmities of our brethren Vse This may serve to reprove the arrogancy and pride of men which cannot endure any such subjection Doct. 4. Humility is a great ornament Reason 1. Because humility is a singular vertue and in some sort the foundation of all the rest 2. Because it makes us acceptable unto godly men to whom in this regard we are made more profitable 3. Because it doth greatly commend us in the sight of God when for his sake we are subject not only to our superiours and equals but also to those of the lowest degree Vse This may serve to refute all those that seeke for honour and reputation by arrogancy and shunne humility as it were a vile debasing of a mans selfe Doct. 5. God resisteth the proud Reason 1. Because the proud resist the will of God