A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

Ver. 21.

For hereunto yee are called: for Christ also suffered for us, leaving us an example, that yee also should follow his steps.

* 1.1THus of the first reason taken from Gods acceptation: the same reason followes in the beginning of this Verse, and that is taken from their cal∣ling: and for these words, For thereunto were ye called, the sense is, that un∣to patient suffering for well-doing they were tied by their calling, if need did require. Now God calls men to suffering divers wayes. First, by his de∣cree: for he hath here destinated men to be made like to his Sonne, in suffe∣ring unjustly; they were ordained to afflictions, Rom. 8.29. 1 Thes. 3.3. Se∣condly, 〈◊〉〈◊〉 his Word or Law we are called to it, because the Word of God doth require, that we should take up our crosse and suffer for the truth, as ma∣ny Scriptures shew. Thirdly, by the worke of Gods grace, when he make us againe new men in Jesus Christ: for by the same calling that he calls us to be Saints, he calls us to suffer for sanctity; and this seemes to be intended spe∣cially here. Fourthly, God calls us to suffer by his speciall gift: for as he hath given us to beleeve, so hath he given us to suffer for his sake. Now God by every gift doth really call us to the execution and use of it, when there is oc∣casion. Fiftly, Servants and other Inferiours are called to suffer correction, though it should be unjust, even by their particular Calling. Sixtly, the co∣herence shewes, that the example of Christ suffering unjustly is a pattern that calls us also to suffer, and so to walke in his steps. This last, and the third way of Calling, are especially meant in this place: and so from thence divers things may be briefly noted by way of doctrine. For of our effectuall Cal∣ling I have at large intreated, both in the former chapter, and the tenth verse of this chapter.

First, all Gods people or servants become his by Calling: it is the way by which God hires servants, and makes a people to himselfe: for by nature even the Elect are not a people, but live in darknesse, dead in sinne, sensuall and carnall as other men; and re-creation is such a linke in the chaine of sal∣vation, as cannot be wanting, Rom. 8.30. And therefore men should labour to make their Calling sure, as ever they would have comfort that they are Gods servants or people.

Secondly, God workes great things many times without any great toile, or power of instruments; as here, To convert a man, is but to call him; To make him live, is but to bid him live. Thus God can call up generations of men out of the heape of dead and forlorne mankinde. Thus the dead shall be raised at the last Day by the voyce of the Sonne of God: which should teach us to live by faith in all estates, and rest upon Gods power, by which we are kept to salvation.

Thirdly, Gods Calling accepts not the persons of men, it puts no diffe∣rence: all are called alike, as to honour, so to labour and danger. The Apo∣stle puts-in all Christians, by this Calling, to suffer, if need require, as well as servants. So with God there is neither circumcision nor uncircumcision, Jew nor Gentile, bond nor free: but all are one in Christ, Col. ••.11. Which should be a marvellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard worke of the richest, as he doth of them; and makes as great account of a poore Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency; but rather, if men will excell others, it should be in service and sufferings.

Fourthly, all men are not called: he saith here. Yee are called; as impor∣ting, that it was a speciall honour done to them. Many have not the meanes

of Calling; and many refuse their Calling, when they have the meanes. Which shewes the wofull estates of worlds of men, unto whom the voice of God by his Word in the Spirit comes not.

Fiftly, the Calling of God doth propound conditions, upon which his e∣lection in time doth depend: for many are called, but few chosen upon their Calling; and the reason is, because they yeelded not to the conditions of their Calling. God calls men to a new Covenant, and requires, first, the be∣leefe of all things promised on his part: secondly, sanctity and holinesse of life; thus they are said to be Saints by Calling, 1 Cor. 1.1. thirdly, to suffer for well-doing, if there be occasion; so here. Now upon the Conscience and consent of the heart unto these conditions doth God make his choice, or ac∣knowledge men: and therefore hereby mens hearts must bee tried, or men must try their hearts and estates, whether they be effectually called or no.

Sixtly, men are bound to take notice of, and to learne and obey the will of God revealed in his Word, though it be hard to finde out: as here the Apo∣stle faith, They were called to suffer; which is a thing that is not easie to prove by expresse Scripture, but must be found out as it lies enwrapped in consequences in divers places of Scripture. For if the lawes of men binde and oblige us to punishment, though we know them not, because we ought to take notice of them: much more must we study the Lawes of God, though they be many in number, and hard to finde out without much labour, and many helps.

Seventhly, our generall Calling doth binde us to a carefull observation of our particular Calling: as here, their Calling in Religion to be Gods servants, did binde them to looke to their duty as mens servants, yea, and to be sub∣ject to their corrections, though unjust. And therefore those Christians are farre out of the way, that neglect their particular Calling, and the charge God hath delivered them, upon sentence of Religion, and their generall Calling.

Eightly, the maine doctrine in them, or in the scope of them, is, that God calls his servants, all of them, to suffer for the truth. Hee shewes them heaven, and the salvation of their soules, and bestowes rich treasure upon their hearts; but withall tells them, he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing. Our Saviour Christ told his Disciples plainely, that they must thinke of taking up the Crosse daily, before they come to wearing of the Crowne. And therefore they do foolishly that undertake the profession of Religion, before they have set downe to know what it will cost them.

Thus of the second reason.

The third reason is taken from the example of Christ, who suffered greater wrongs than can be befall servants, or any other sort of men: and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chap∣ter. Which doctrine of Christs suffering is fitted partly to the case of ser∣vants, and partly to the use of all Christians.

Concerning the Passion five things are in all these verses noted.

First, who suffered: Christ suffered, ver. 21.

Secondly, the end of his suffering, viz. to leave us an example, &c. verse 21.

Thirdly, the manner how he suffered, set out,

• 1. Negatively: and so he suffered, first, without sin, verse 22. secondly, without reviling, ver 23.
• 2. Affirmatively: and so hee commits himselfe to him that judgeth righteously.

Fourthly, the matter what he suffered, viz. our sins in his owne body on the tree, ver. 24.

Fiftly, the effect of his sufferings,

• 1. In respect of us: and so his sufferings serve
  • To kill our sins. Verse 24.
  • To make us alive to righteousnesse. Verse 24.
  • To heale our natures. Verse 24.
• 2. In respect of himselfe: and so they procured his exaltation, to be Shepheard and Bishop of our soules, ver. 25.

Thus of the order.

Even Christ suffered.]

The first thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is named here with speciall Emphasis, Even Christ, or Christ also. Christ is the sir-name of our Saviour, as Jesus was his proper name. Jesus is a name onely given him in the New Testa∣ment: but Christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah doth in the Hebrew. And so it is a name im∣porting his office of Mediator; as being thereby proclaimed to bee the sub∣stance of the ceremoniall types, even the supreme Doctor, or Prophet, Priest and King of the Church: for these three sorts of men were anoynted in the Old Testament, and were types of Christs anointing.

It is true, that we doe not reade that our Saviour was himselfe anointed with oyle, because his anointing consisted in the substance of that shadow. For the shadow signifieth two things: first, ordination to the office; second∣ly, the pouring out of gifts by the holy Ghost, for the exornation of the office.

Now whereas Christ is Mediatour in both natures, his anointing must be distinguished according to his natures. The whole person was anointed, but yet differently in respect of his natures: for gifts could not be poured out upon his divine nature; yet, as the Sonne of God, the second person in Tri∣nity, he was anointed, in respect of ordination to the office of Mediatour: and as the Sonne of man he was anointed, in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure, as the Psalmist saith, above his fellowes, Psal. 45.

The first doctrine about the Passion is here briefly contained in these three words of the Apostle, Even Christ suffered; which is a doctrine full of ex∣cellent Uses: for thence,

First, we may see how vile the errour was of those Hereticks they called Patri-passianus; who taught that God the Father suffered: whereas in this and other Scriptures we are taught that it was onely Christ, the second Person in Trinity, that suffered. The ground of their errour was, that there was but one Person in the Deity, which in heaven was called the Father; in earth, the Sonne; in the powers of the creatures, the holy Ghost: and thence they af∣firme the same things of the Father they did of the Sonne, that he was visi∣ble, mortall and immortall, passible and impassible; passible on earth, and impassible in heaven. But we have learned from the Prophets and Apostles to beleeve three Persons, and so to acknowledge, that the second Person suffe∣red onely, and that in his humane nature.

Secondly, we may hence learne, that Christ was subject to the Law after a peculiar manner, so as no other man was subject: for he did not onely ful∣fill the Law by a most perfect obedience, but he suffered the malediction and curse of the Law also. Some men are subject to the malediction of the Law onely: and so are all the wicked reprobates that obey it not. Some men are subject to the Commandements of the Law, and not to the malediction:

and so our first parents were while they continued in their innocency, be∣cause God did not require them to suffer, so long as they obeyed the Law: and so all godly men in Christ, are under the Law, in respect of obedience, but not in respect of malediction: only Christ is subject to the malediction, and obedience of the Law, as our surety.

Thirdly, hence we learne a plain demonstration of the truth of the humane nature of Christ: He had not a fantasticall body, but a true body, because he did verily suffer in the flesh, as followes afterwards.

Fourthly, hence we may be informed of the excessively vile disposition of the world, in that it is so set on wickednesse, that the very Saviour of the world, if he come into the world, shall suffer from the world.

Fiftly, we may hence learne, that Christ suffered willingly, and of his own accord. For in that he that is God suffered, it shewes he had power to pre∣serve himselfe so, as all the world could not have forced him to suffer: and therefore we have cause so much the more to admire his love to us, that suffe∣red for our sakes, as the next point will shew.

Sixtly, we may hence learne to know how abominable sinne is, that makes the Son of God suffer miserable things, if he become a surety for sinne.

Seventhly, we may hence learne to know the inevitable destruction, and fearfull perdition of impenitent sinners. For if God spared not his owne Sonne, that was but a suretie for sinne, and did none himselfe: will hee ever spare them that are principals and monstrous offenders?

Eightly, did even Christ suffer? then we should evermore arme our selves with the same mind, and provide to suffer in the flesh, 1 Pet. 4.1. It is a shame for us to expect, or desire a life of ease and prosperity, seeing the Prince of our salvation was consecrated through afflictions, Heb. 2.10. and 12.3. And the more should we be confirmed to suffer in willingnesse in this life, because God hath predestinated us to be conformed to the image of his Sonne in sufferings, Rom. 8.29.

Lastly, in that it was Christ that suffered, we may hence gather comfort to our selves in his passion, all the dayes of our life, because his sufferings must needs be of infinite merit, being the sufferings of him that is God as well as man.

Thus of the Person suffering.

The persons for whom he suffered, follow.

For us.]

The sufferings of Christ were not casuall, such as befell him for no use; nor were they deserved by himselfe. For he never offended God, nor did hee seeke his own peculiar good in them, but he suffered all he did, for our sakes, Isa. 53.5. He was wounded for our transgressions: the chastisement of our peace was laid upon him; and verse 8. Hee was plagued for the transgression of Gods people: and as the Apostle saith, he was delivered to death for our sinnes, and rose againe for our justification, Rom. 4.25. Hee was sacrificed for us, 1 Cor. 5.7. He gave himselfe for us, Ephes. 5.2.

Now he suffered for us in divers respects, as,

First, to make satisfaction unto the justice of God for our sinnes,* 1.2 and to ap∣pease the wrath of God toward us, as the former places shew: His sufferings were a sacrifice for sinne: He bare the curses of the Law which were due to us, Gal. 3.10. And thus he paid our ransome, and pacified God, especially in his death and buriall: He nayled the hand-writing that was against us, to his crosse, Col. 2.15. And as Ionas was cast into the bowels of the sea, to still the raging of it, so was Christ cast into the bowels of the earth; to make the seas of Gods wrath quiet for us.

Secondly, he suffered, as to make satisfaction for our sinnes, so together

with that satisfaction to remove from us the many miseries might have falne upon us for our sinnes. Thus he was judged and condemned at the barre of Pilate, that we might be acquirted at the barre of God: He endured all sorts of paines and torments in soule and body, that wee might be delivered from eternall torments in hell: He died, that hee might deliver us from death and the feare of it, and from him which had the power of death, which is the divell, Heb. 2.13. He was crucified, that he might abolish the power of sinne in us, Rom. 6.10.

Thirdly, he suffered for us, that so by his sufferings he might merit the sup∣ply of our wants, and the possession of happinesse: Hee suffered to make us blessed. Thus he died, to ratifie the eternall counsell, Heb. 9.15.16.17. He was poore, to make us rich, 2 Cor. 8.9. He was bound, to make us free: Hee was unclothed, to cover our nakednesse: He was forsaken of God for a time, that we might be received to everlasting mercy: Hee was crowned with a crowne of thornes, that he might merit for us a crowne of glory: Hee found no mercy from the Priests and Jewes, that we might finde sure mercy with God: He was cast out of the earthly Jerusalem, and suffered without the gates, that he might provide a place for us in the heavenly Jerusalem.

Fourthly, he suffered for us in this, that he suffered, that so he might have a sympathy of our sufferings, and have a feeiing of our miseries: He suffered being tempted, that he might be able to secure us being tempted, Heb. 2.17, 18. and 4.15.

The consideration hereof may serve for divers uses.

Uses. First, it should breed in us an admiration of the love of Christ to us, that could ever be willing to become surety for us, and suffer for us, especial∣ly considering what we were, viz. unjust men, 1 Pet. 3.18. wicked men, Rom. 5.6. enemies to him, Rom. 5.8, 10. That one should die for a good or righteous man, or for one that is a common good for or to other men, is very rare: But it might be Ionathan might die for David, or a sub∣ject be willing to die for a good Prince about no man would die for his ene∣mies, as Christ died for us.

Secondly, it should worke in us sorrow and hearty griefe for our sins: wee should now mourne as heartily for piercing Christ by our sinnes, as if we had lost an only childe, &c. We complaine of the Jewes, and Iudas, and Pilate for abusing him: but the truth is, it was thy sinnes, and my sinnes, that brought him to suffer for them; our debt was laid upon him: We that are principals, are escaped; and he that was our surety, hath paid for it, even to the uttermost fa••thing. And if there were no other reason to shew how little reason Christ had no suffer for us; even this were sufficient, that our hearts are so hard as we cannot be grieved to remember his sorrows for our sinnes.

Thirdly, it should especially worke in us a hatred of our sinnes, and a fall and finall resolution to sinne no more, but to consecrate our whole life unto him, and to his service, that hath suffered for us, and by suffering, ••aid so dear a price. Shall we not live to him that died for us? Or doe wee so little care for his sorrow, as by new sinnes we would, as much as in us lieth, crucifie a∣gaine the Son of God? Take heed of despising the bloud of Christ, lest you sinne so long till there be no more sacrifice for sinne, 2 Cor. 5.15. Heb. 6.

Fourthly, we should strive to be disposed, as the Apostle Paul was, to glo∣ry in the crosse and sufferings of Christ above all things, seeing his sufferings were for us, to satisfie and merit for us. It must needs be an estate of wonder∣full safety and felicity, that is purchased by such variety of sufferings of the Sonne of God. As the world despiseth us, so we should with singular and se∣cret rejoycing despise and contemne the world, having such interest in the crosse of Christ, Gal. 6.14.

Lastly, it should worke in us a most hearty willingnesse to suffer any thing for Christ and the Gospel, that hath suffered such extreame things for us: it should not be grievous to us to forsake father, or mother, or wife, or children, or house, or lands, or our owne lives for his sake, or for the Gospel, Marke 10.29.

Thus of the second thing in the doctrine of the passion of Christ.

The third thing is the use of it, and that is, to be an example unto us, that we might walk in his steps.

Leaving us an example.]

The end then of the sufferings of Christ, is to be an example to us to learn by. The word rendred an example, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern, or portraiture of a thing ex∣actly drawne out. We are then set to schoole to learne by example: Christs suffrings are as a writing-schoole, where the copies are most exactly drawne.

Before I come to the particulars we should beare for Christ in his suffe∣ring, divers things may bee briefely noted out of the words, especially about examples.

Doct. 1. God would have us learne by examples, as well as by precept: and thence it is the Scripture is so stored with all sorts of examples.

Doct. 2. Such as give good example of wel-doing, are as a common trea∣sure; many may learne good by them. Good examples are like common schooles, and the better, because they are free-schooles, we may learne from example without cost. Though thou couldst not shew all the meanes thou desirest, yet to give a good example of sound life and holinesse, is a great trea∣sure in the Church: It doth not only make Religion well spoken of, but it profits many, to teach their wel-doing: and therefore such as shine by the light of good example, should be much made of in every place: and they sin fearfully that wrong them, &c.

Doct. 3. It requires a speciall goodnesse to be fit to bee an example to o∣thers, which the metaphor imports: for every man that can write, yet can∣not set copies for other men to write by: so every good Christian is not able to teach by example to the life, but with great imperfection: some had more need to be learners than to be teachers, and therefore should not bee over∣hasty to shew their gifts.

Doct. 4. Good examples are very scarce in the world, and therefore Christ is faine to leave us one of his owne: the skilfull practice of Gods Word is so rare, that it is very hard to finde a man whom wee would set before us as a patterne to imitate.

Doct. 5. There was very great need of Christs example to teach us by. The world is so generally fallen away from the care of obedience, and the doctrine of well-doing is entertained so dully, as a very matter of for me and for outward shew; and the examples of the godly are so imperfect, that it was necessary, after so many hundreds of yeeres, in which sound practice was neglected, that the Christian world should be fired with the incitations of so exquisite a patterne of obedience, as Christs was.

Doct. 6. Christs example is to bee imitated by degrees. God doth not looke we should follow the copy exactly at the first: which similitude im∣ports a great deal of incouragement to the weake, but willing Christian; and withall shews the doubtfull estate of such Christians, as in a short time and with little labour thinke they have learned the substance of all Christianity.

Doct. 7. In that he saith, Leaving us an example, it imports, that many good workes tarry behinde the godly in the world. For though it bee true that their workes follow them to heaven, yet it is true also, they are left be∣hinde. They follow them to heaven, in respect of Gods remembrance and

acknowledgement of them, and they tarry behind them, in respect of the ex∣ample of them, and the praisefull memory of them amongst men. Well-do∣ing cannot be lost, which withall imports, that it is a great honour and com∣fort, when a man goes out of the world, to leave the memory and patterne of good workes behind him: and it is a fearefull thing for such men as goe out of the world to leave an ill report behind them, and die an example of evill doers: though those could leave a great estate in worldly things, yet are they most accursed, because they leave behind them such an ill sent and savour, by reason of their filthy, or vaine, or worldly kind of living.

Doct. 8. It is more than a step to heaven; we are here required to fol∣low Christs steps, importing, it is a long journey, and we are to make ma∣ny steps.

Doct. 9. The more good any doth, the neerer they come to heaven: every good work is, as it were, a step neerer to heaven: and therefore as we desire to be with the Lord, so should we hasten and finish our work; nothing will bring us sooner to heaven: whereas if we be barren and unfruitfull, either we shall never come there, or it will be a great while first.

Doct. 10. The way to heaven is a very hard way to hit; it is marked out by steps: if we step awry, we are in great danger, either of fouling our selves, or losing our way. It is like to his way that is to passe over a brooke, or through thornes, or through miery wayes, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to misse. And therefore men must looke to themselves, after they have undertaken profession of the care of a better life: for the similitude importeth, that men must never looke off their way, and they must not goe over rashly or hastily, nor must they listen to strange noises, nor must they looke to goe that way with much company, nor is it safe for them to have distractions or cares in their heads: all which parts of the similitude let men apply to themselves.

Doct. 11. He that lives so as he hath the commandement of God, and the example of Christ for a warrant of his actions, is in a sure way, and is safe, and in the right way to heaven. They that walke by rule, and are carefull to tread right in the steps marked out in the way, shall have peace, and much comfort and assurance, Gal. 6.16.

Doct. 12. If we be not skilfull enough to teach others by our example, yet if we be willing to learne goodnesse from such as give us good example, we may be happy. Some Christians are examples to others, as, 1 Tim. 4.12. Tit. 2.7. 1 Thes. 1.7, 8. Other Christians learne, both in matters of faith and life, from them, as those places shew: and this Text imports, that if we but follow example, we please God.

Thus of the doctrines out of these words.

It remaines that we consider more specially of the copy or example here left us to follow. God teacheth us many things by examples, and to that end he hath given us divers sorts of examples to learne by.

And so God is pleased to raise up in the world examples, sometimes of his Power, sometimes of his Justice, sometimes of his Holinesse. Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times, to shew his Almightinesse and Soveraignty; such was that, Iohn 9.1. to make a man, blind from his birth, to see. Examples of his Justice he hath given us in all Ages: so Numb. 5.21. Ezek. 5.15. Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us, partly in his adopted sonnes, and partly in his naturall Son, and his Sonne by the grace of personall union: thus hee gave us Iob and the Prophets for examples of patience in suffering, Iam. 5.10. thns Timothy and Titus are charged to be patterns of good works, 1 Tim. 4.12. Tit. 2.7. But it is

the example of Christ which is here urged as the best pattern of all others.

Quest. Now the speciall question is, What must we distinctly learne from the sufferings of Christ?

Ans. There are many things wherein Christ hath set us an example in his sufferings, which we may and ought to learne from him; as,

First, his sufferings should make us willing to resolve to suffer,* 1.3 if God call us to it: it should teach us to stand upon our guard, and looke for warre; as re∣solved, It is meet wee suffer with him, if wee meane to reigne with him, 2 Tim. 2.11.

Secondly, when he was tempted or troubled in Spirit, he left us an exam∣ple for the manner of the fight, and which way we should make resistance, and overcome; and that is, by the Word of God and prayer: for he beat the Divell away by Scripture, Mat. 4. And in all his speciall agonies we still heare him praying, and making his mone to his Father.

Thirdly, he left us a patterne of matchlesse humility, and told us, if ever we would learne any thing of him, we should learne of him to be lowly and meeke; who, being the Sonne of God, was abased to take upon him the forme of a servant, and in worlds of occasions to deny himselfe, and his owne greatnesse and reputation, Mat. 11.29. Phil. 2.6, 7.

Fourthly, we may learne from his suffering condition the contempt of the world. Why should we seeke great things for our selves, when our Lord and Saviour was in some cases worse provided for than the birds of the aire, and foxes of the field, as not having a place where to lay his head? And there∣fore he suffered without the City, to teach us that we also have here no abi∣ding City, but should cast all our cares upon providing for our eternall habita∣tion in heaven, Heb. 13.11, 12.

Fiftly, we should learne obedience from him towards our heavenly Father. Christ obeyes his Father, even in hard commandements, against his credit, ease, liberty, yea life it selfe: and therefore we should learne to desire to goe and doe likewise.

Sixtly, he left us an example of loving one another, and gave a speciall charge we should prove our selves to be his, and to be like him indeed, as his true Disciples, by loving one another, Iohn 13. Eph. 5.2.

Seventhly, we should learne patience of him when we doe suffer, though strange things should befall us. What though we should be betrayed or for∣saken of our friends in our just cause, or suffer injuries, or be falsely accused even of hainous crimes, or most basely used, even to be buffetted, derided, spetted on, or to see vile wretches and grosse offenders preferred before us, or lose all we have, to our very garments? &c. yet none of these things should be grievous to us, because all these things befell our Lord and Master in a worse measure and manner than they can befall us: yea, we should be patient, though it were to lose our lives, as ••e did.

Eighthly, he left us also an example of hope in suffering: for when he suf∣fered shame and misery in this life, he looked upon the joy and crowne in an∣other world; thereby teaching us, with whole arguments to sense our selves against all the scornes and miseries of this world, Heb. 12.3.

Ninthly, he left us a patterne of mercy, who made himselfe poore to make us rich: and therefore how much more should we, out of our abundance, yeeld some supply to others wants? 2 Cor. 8.

Lastly, the mortification and crucifying of the old man is to be learned from the Passion of Christ, Rom. 6. For looke how Christ was used, so should we use our sinnes: he was crucified, and so should we crucifie our sinnes, pier∣cing the heart of them by confession and godly sorrow, and so hanging them up upon the Crosse till they be dead.

Thus we see that Christ hath set us a large copy, and that many things are to be learned from his example.

Quest. But doth Christs example binde us to imitation in all things?

Answ. In many things it doth binde, but in all things it doth not binde. There are divers things that Christ did, which to leave undone by us, it no sinne:* 1.4 as the works of his power and omnipotency are not imitable; and so also the works of his office, as Mediator, are peculiar to himselfe, and cannot be done by us. Besides a world of indifferent actions of his, divers of which are recorded; yet all men grant they doe not binde us to exact imitation, though they be things we have power to doe. He sate and preached: hee re∣ceived the Sacrament in a private chamber at night, and gave it onely to Clergy-men, and used unleavened bread, &c.

Quest. But what rules are then left to ground our practice upon? and how far are our consciences bound by examples, and so by the example of Christ?

* 1.5Answ. Examples, and so the example of Christ, binde us in the things hee did, which were required by the morall Law, or the Word of God. For an example is but the illustration of a precept: it is but like the seale to a blank, if there be no precept. Secondly, in other things which Christ did, not re∣quired by the Law, we are so farre forth tied to follow his practice, as hee hath for those specialties given himselfe a precept: as here we are bound to suffer from others, and for others, if need require, by the force of Christs ex∣ample; but so as it is specified, that his example bindes in this and other things. But where the Scripture doth not make use of his example, there we are not bo••nd in things indifferent i•• their owne nature, to follow any ex∣ample out of necessity.

Notes

• * 1.1

  Divers wayes of suffering.
• * 1.2

  Christ suffered for us in di∣vers respects.
• * 1.3

  Ten things for us to follow in the example of Christs suffe∣rings.
• * 1.4

  In what things Christs ex∣ample binds not.
• * 1.5

  How farre ex∣amples binde conscience.