The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. XII.

THE Apostle Peter being now at Babylon, seems about this time to have written his first Epistle to the Jews, dispersed through Pontus, Galatia, Cappadocia, Asia, and Bithy∣nia, of whom he had an especial charge, and of whose con∣version he had been a prime Instrument, Act. 2.9. The occa∣sion of his writing to them, seems to be, that he might confirm them in the faith, that he might stir them up to constancy and cheerfulness under the afflictions and sufferings they met with for the profession of the Gospel; and that he might exhort them to adorn their profession by a holy walking in their several rela∣tions.

* 1.1In the Epistle there are these three parts,

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface contains a description of the Penman (whose Apostolick Office is mentioned, to give the greater authority to his Epistle) and of the Parties to whom the Epistle is directed, viz. the Christian Jews scat∣tered through several Regions, whom he minds of their excellent spiritual con∣dition, to comfort them under their outward afflictions and tribulations. For by the judgment of charity, he judges them elect according to God's decree and gracious predestination, and effectually called, that they should be sanctified* 1.2 by the Spirit, should obey the truth, and should by faith be sprinkled with the blood of Christ, and so brought into a state of peace and recon∣ciliation with God. To all these he wishes an abun∣dant encrease of grace and peace. V. 1, 2.

2. He comes to the Body of the Epistle. And first, he begins with so∣lemn gratulation, humbly and heartily blessing(a) 1.3 God for all spiritual blessings which he vouchsafes to belie∣vers, who are by regeneration and the renewing of his Spirit, raised to a lively hope (by the resurrection of Jesus Christ from the dead) of an inheritance(b) 1.4 which is incorruptible (the beauty and glory whereof can ne∣ver be stained, and which is safely kept for them in heaven, Col. 1.5.); they being in the mean time kept and pr••served by the power of God through faith in Christ, against the temp∣tations of the Devil, the World, and the Flesh, so that they shall not fail

of attaining that salvation(c) 1.5, which is prepared for them, and shall be openly given and bestowed on them at the last day. In the hopes of which salvation he shews, they had great matter of rejoycing, though now a little while* 1.6 (if need be, and God see it good for them) they be permitted to be in heaviness through manifold afflictions and temptations. And as their affli∣ctions are short, so are they necessary for the trial and purifying of their faith, that it may be more pure, like Gold that is tried. Yet there is this difference in this matter: Gold being never so well purified, will soon perish; but faith(d) 1.7 (which is more precious than gold), being purified by afflictions and trials, will abide, and will be highly esteemed, commended, and gloriously rewarded by Jesus Christ at his appearing; which bles∣sed Saviour, though they never knew by face, yet they dearly love; and though they have not seen him here on earth, yet they be∣lieve on him, and in so doing have so great and glorious matter of rejoy∣cing in their souls, that it cannot be expressed by themselves, nor sufficiently valued by others. Yea, by believing in him, they shall certainly receive(e) 1.8 the fruit, reward, and end of their faith, which is the salvation of their souls. This is that salvation (through faith in Christ incarnate) of which the ancient Prophets so diligently enquired and searched after a fuller knowledg of, who (being in∣spired by the Spirit of God) prophesied of that grace by which this salvation is offered, as that which should be more clearly revealed and manifested in the days of the Gospel. Yea, they diligently enquired to what time or season the Spirit of Christ that was in them, did point, when it moved them to prophesie and testifie so long beforehand His sufferings and humiliation, which were to pre∣cede his exaltation and glory. And they received this revelation, that the things of which they prophesied, were not to be fulfilled in their own, but in after-times. The manifestation of the Messias in the flesh, they themselves were not to see [Luk. 10.24.], nor his sufferings, nor his ascension. But these things (he tells them) are now reported and clearly manifested unto them by the Apostles, who were endued with an extraordinary measure of the Holy Spirit, sent down upon them on the day of Pentecost, Act. 2. And this way of salvation, as 'tis now clearly manifested, is a matter so ravish∣ing and wonderful, that the Holy Angels themselves delight to look(f) 1.9 into it. And if so, surely Believers ought highly to prize this Gospel-revelation, and stedfastly to adhere to it, whatever they may suffer for so doing. From Ver. 1, to 13.

2. He comes now to give them several exhortations to the practice of such duties of holiness as their excellent estate did oblige them unto. And,

1. He exhorts them to vigilancy, to gird up the loins of their mind (as servants that wait for their Lord), to be sober and watchful, and to hope stedfastly and perseveringly for that grace* 1.10 and salvation, for that per∣fection in holiness and glory, which God of his free grace will give them at the appearing of his Son Jesus Christ to judg the world. Ver. 13.

2. From their right of adoption, he exhorts them to be obedient to their heavenly Father, not fashioning themselves according to the instigation of their former lusts (which ruled in them in their ignorance), but to endeavour to answer their holy vocation: For there should be a conformity between the holy Lord, and all his Children(g) 1.11. Ver. 14, 15, 16.

3. He tells them, the Father (whom they call upon, and who will judg every man impartially according to his work) strictly requires holiness from all those that draw nigh to him, and call him Father. Therefore they ought to pass the time of their s••journing here in this world, in the fear of God, walking awfully as in his sight. Ver. 17.

4. He presses them to the study of holiness, by a motive taken from their Redemption. He tells them, they cannot be insensible that they were redeemed from their vain conversation, and former sinful course of life (to which they had been captivated by the example of their fathers, and by tradition), not with silver and gold (which yet will rans••m a King), but by the precious blood of Christ (whom the Pas••hal-Lamb typified), and who was from eternity fore-ordained unto the Office of the Mediator, though he was not manifested in the fl••sh till th se last days, and that with a special respect to the good and benefit of those lost sheep of the house of Israel who trust in God and firmly expect his pardoning mercy in and through his Son's Media∣tion: Ʋnto which they are the more encouraged seeing the Father is so fully satisfied with the ransom paid by his Son, that he hath raised him from the dead▪ and gloriously exalted him to his right hand in Heaven; upon which account their faith may now safely and comfortably rest on God(h) 1.12, as a reconciled Father to all that truly believe in him in and through his Son Jesus Christ. From Ver. 18, to 22.

5. He comes now to exhort them to brotherly love: That seeing by the power of Christ's Spirit enabling them to obey the Gospel, they had got their inward corruptions of pride and self-love, so far purged out, as to attain unto s••me degrees of sincere affection to the people of God; therefore they sh••uld labour to grow in that grace, and to have such a love to them, as is not only fervent, but floweth from a sincere desire of their good, and doth prove it s••lf to be such, by real effects. Ver. 22.

6. Seeing they were regenerate, and born again, as he charitably judged; and had a new life and nature wrought in them, not by so fading a cause or principle as that which is the instrument of producing their natural sub∣stance; but by the word of God, which (in its effects upon the regenerate) liveth and abideth for ever: therefore the excellency of their new nature, and permanency of their spiritual estate, should move them to walk suitably to it; and particularly, to live in love with the rest of the people of God, who are children also of their heavenly Father. Ver. 23.

Lastly, He sets before them the excellency of their spiritual estate, by com∣paring the same with the best estate of men naturally considered, with all their ornaments of Wit, Wealth, and Honour, wherein they use to glory, which are all (to allude to that of the Prophet Esay, ch. 40. v. 6.) like to the withering grass or fading flowers; but the word of the Lord (which by the Gospel is preached to them), as to its truth, and as to its effects upon the regenerate, abides for ever; and consequently so doth their estate who are begotten again by it. Ver. 24, 25.

[Chap. 2] Se••ing therefore they were born again, they should lay aside all malice, and guile, and hypocrisie, and envy, and detraction, which are so contrary to brotherly love (before prest as an evidence of their regeneration), and as

new-born babes, with great desire and appetite should receive the sound do∣ctrine of the Gospel, that spiritual, rational(a) 1.13, sincere, pure milk (free from all error; which can deceive no man, but is most convenient for the feeding of the soul), that they may make progress and growth in piety, and advance to ••a higher pitch of Christianity thereby. And this, he is confident, they will do, if they have tasted, and real••y perceived and felt in their minds, by the preaching of the Gospel, the tender love of Christ to poor sinners. To whom, says he, coming by faith(b) 1.14, as to a living-stone (that is, a lively and firm, not a dead foundation; having life in himself essentially(c) 1.15, and communicating life spiritual and eternal to every soul that effectually closes with Him; chosen of God, and in his eyes precious and honourable, though disallowed and rejected of the carnal Jews and their Rulers), be ye(d) 1.16 as lively stones, built up a spiritual House or Church; and an holy Priesthood, to offer up (not typical or expiatory, but) gratulatory sacrifices, viz. Prayers and Praises unto God, which are sacrifices very acceptable to him, through the intercession of his Son. Wherefore the Scripture saith* 1.17, Isa. 28.16. (taking the words not in the li∣teral, but the sublime(e) 1.18 sense) Christ is laid in the Church as the foundation, or chief corner-stone thereof (which supports and holds the Edifice toge∣ther), being chosen of God, and very precious in his sight, and was first to be manifested in Sion(f) 1.19, or the Church of the Jews [that from Sion might go forth the Law, and the word of the Lord from Jerusa∣lem, Esa. 2.3. Mic. 4.2.], from whom the news of him was to go forth to the rest of the world. And they might assure themselves, that he that truly believes in Him, shall not be ashamed, or confounded, or deceived in his expectation. To them therefore that believe in Him, he shews Christ is very precious(g) 1.20, or an ho∣nour, and they have a very high esteem of him. But as for others who slight and neglect him, they should con∣sider, that that stone whom the Rulers(h) 1.21 of his time s••t at nought, is now highly exalted by the Father (ac∣cording to the Psalmist's words, Psal. 118.22.), to be the glorious Head(i) 1.22 of the Church; but he will prove a stone at which those persons will stumble* 1.23 to their hurt; and a Rock, against whi••h they will split to their utter confusion; whose blind and carnal hearts do still find out something in the Gospel whence they take oc∣casion to quarrel at this Saviour, and so they will bring ruin upon themselves, as a mad man does that dashes himself against a stone in his way; God having in his just Decree appointed, That destruction and eternal per∣dition should be the punishment of such obstinate and disobedient persons. But though this be the woful state of those that slight Christ; yet he shews, true believers are highly blessed: for to them those honourable titles be∣long, and may justly be given, which the Lord vouch∣safed of old unto the visible Church of the Jews, Exod. 9.6. and Deut. 7.6, 7. viz. they are, 1. A chosen genera∣tion, by effectual vocation separated from the world for his service. 2. A Royal.(k) 1.24 Priesthood; being Kings

and Priests unto God, Rev. 1.6, and having a new nature in some mea∣sure resembling the Divine Nature, 2 Pet. 1.4; being co-heirs with Christ, Rom. 8.17; of a Kingdom that canvot be moved. Heb. 12.28; and being Priests to offer up spiritual sacrifices acceptable to God through Jesus Christ. 3. A holy Nation, for they were all foederally holy: but the true b••lievers among them were endued with true sanctification. 4. A peculiar people; that is, a people that Christ had purchas••d to hims lf by his own blood; and all for this end, that th••y might publish the Wisd••m, Power, Justice, Grace, and Mercy of Him, who called them out of darkness to light; and out of a state of sin, ignorance, and wrath, to a state of holin••ss, and the true know∣ledg of God, and of favour and reconciliation with him. So that he might say, that Hos••a's prophecy, chap. 2.28(k) 1.25 con••erning the restoring the Jewish Nation to the favour of God again, after their rejection for a time, had now a begun-accomplishment in them. From Ver. 1, to 11.

He further exhorts them, that remembring they were but pilgrims and strangers here in this world, they should abstain from fulfil ing those fl••shly lusts which warr against▪ and are directly oppos••te to the good of their s••uls, Rom. 7.23. And that their conversation sh••uld be so holy and hon••st among the Gentiles (among whom they lived) that whereas they were r••ady to reproach them as evil-doers, they might by their good works whi h they shall behold, be brought to change their minds concerning them▪ and so their good conversation might be a preparative to their conversion, and occasion them to praise and glorifie God for it, when it shall please him to visit them by his Grace, and to draw them by his Gospel to beli••ve in his Son [Luc. 19.44.] Ver. 11, 12.

1. He comes now to shew them how they should carry thems lves with re∣spect and submission to any form of lawful Government established in the se∣veral Countreys where they were scattered whether the s••me were ex••••••s d by a King, or other Governours; which several forms of Civil Government, he calleth an human Ordinance. For though all Power in general is the Or∣dinance of God; yet the particular form of Government is not determined by him, but left to the choice of human prudence directed by the general rules of the word. And he tells them, they must submit to the Magistracy th y are under, for the Lord's sake; that is that they may bring honour to God thereby▪ who hath enjoined them that subjection. 2. Because those M••gistrates are appointed by God, and sent by him, that th••y may punish and suppr••ss evil doers, and commend, praise, and encourage those that do well. Rom. 13.3, 4, 5. For this, he tells them is the will of God, that by well-doing they should confute the calumnies of unreasonable men, who out of ignorance re∣proach Christianity. But it may be some might obj••ct, Are not Christians free? He answers, th••y are; y••t so, as they are obliged to carry themselves as those that are made free by Christ from the dominion of sin, but not from a due subjection to lawful Magistrates; and therefore must not use their Chri∣stian liberty as a cloak or covering to any wickedn••ss or maliciousness whatso∣ever; but as the true servants of God, must make conscience of all duties re∣quired of them, both towards God and man. And that they may perform this▪ he enjoins them to despise no man, but to give that respect to all men which is due to them, according to the station wherein God hath set them; That they bear an especial love to those who are of the houshold of faith; and, That they fear God, and honour the King. From Ver. 13, to 18.

In the n••xt place he exhorts servants to give subjection and obedience to their own Masters, fearing to give them any just occasion of offence; and that they carry themselves so, not only to those who are good and gentle, but to

those also who are austere and morose. For this is acceptable to God, if any man. upon account that he may please him, patiently suffers wrongs and in∣juries. But what great matter is it, says he, if men endure submissively those punishments which their own faults have justly brought upon them? But when they have done no ill, and are then abused and contumeliously used, if this be born patiently and humbly, this is that Christian vertue of meekness which God will certainly reward: and this, he tells them, is that which all Christians are called unto, and whereof Christ himself hath given us an eminent example to be imitated by us; who though he was perfectly innocent, yet he met with many bitter contumelies from men; but being reviled, he reviled not again; and when th••y put him to death, he neither threaten'd nor menac'd; but, praying for his persecutors, committed himself and his cause to God, who judgeth righteously. And many excellent benefits accrue to us by his suffer∣ings. For, 1. He bare the punishment of our sins in his human nature on the Cross, and so made expiation ••f them. 2. By his death he purchased ver∣tue for the sl••ying of sin in us, and for the quickning of us to the duties of holiness; thae we being dead unto sin, might live unto righteousness. And therefore Christian-servants should consider not so much what they suffer for Christ, as the benefits they receive by him. For though they may receive stripes and wounds unjustly from their Masters in their bodies; yet let them remember what healing(l) 1.26 they have for their souls by the wounds* 1.27 and stripes of Christ. Lastly, He remembers them of the woful estate they were in b••fore their conversion; wandring like straying sheep, in ignorance and sinful ways; but now by the powerful grace of Christ they were brought home to Him the good Shepherd, and to his Fold; who will take care for the salvation of their souls, though their bodies and outward man may oftentimes here meet with hard usage from their unjust Ma∣sters. From Ver. 18, to the end.

He now gives Precepts to Wives, directing them how they should carry [Chap. 3] themselves towards their Husbands, if it should so happen that they should be unbelievers. He enjoins thew to carry themselves with so winning a kindness and humility towards them, that if they be not converted to Christianity by the Gospel preached to them, they may by the sweet, obliging, and dutiful be∣haviour of their Wives (which they see the Christian Religion instructs them in) be without any further preaching wrought on, and converted to the faith; especially they seeing nothing but chastity and holiness, joined with the fear of God, and reverence towards themselves, shining in the conversation of their Wives. And for their Attire, he enjoyns they should not be too curious in a∣dorning their outward persons with plaited hair, gold chains, or gay clothes; but should especially take care of their hearts and spirits, that those be adorned with the graces of meekness and quietness (which ornaments will not wax old as the others do), and are in the sight of God hims••lf, of high value and esteem. For after this manner, he tells them, viz. with outward modest attire, and inward meekness, the holy women of ancient times (that were eminent for their piety and faith in God), did set out themselves, living in obedience to their own Husbands. He instances in Sarah, who eminently testified her obedience to Abraham her Husband, calling him by a title of honour, not of equality. To whom, he tells them, they will shew themselves to be like, as Children to a Mother, if they labour to discharge a good conscience in all the duties required of them; and if they be not by any fear, or terror, or oppo∣sition of their unbelieving Husbands, or any others, driven out of the way of their duty. From Ver. 1, to 7.

In the next place, he exhorts believing Husbands to dwell with their be∣lieving Wives as men of knowledg (and as such as are well acquainted with their duty), carrying themselves wisely and discreetly towards them, gi∣ving

them meet and due respect; taking care of them, and bearing with them in their weaknesses(a) 1.28, and behaving themselves with tenderness towards them, as being fellow-heirs of eternal life (which is freely given of grace to all true believers, whether male or female); that so, through brawling and strife, their prayers and other religious exercises be not hindred. Ver. 7.

He comes now to exhort all Christians in general, to concord and unity of judgment and affection among themselves, to sympathy and a fellow-feeling of one anothers afflictions, to brotherly love, to mercifulness, to affability, to courtesie, to patience, not rendring evil for evil, or railing for railing, unto them that injure them; but contrariwise, blessing and praying for them, and wishing all good unto them. And he urges his exhortation with these reasons: 1. Because Christians are called to the practise of these Vertues, especially Pa∣tience; that they may, by the exercise of them, attain the glorious inheri∣tance of everlasting bliss and happiness. 2. Because to be patient, and peacea∣ble, and watchful over their tongues, is the best way to make their lives com∣f••rtable. 3. 'Tis the best way to have the watchful Providence of God over them for good, and to have their prayers heard; whereas the face of God is against them that do evil, and he sets himself as an enemy against them, according to Psal. 34.12, 13, 14, 15. 4. 'Tis the probablest way to scape trouble and harm from evil men, to shew themselves constant pursuers of that which is good. But if (as sometimes it will fall out) they do suffer for righ∣teousness sake, they should count this no other than a blessing; and therefore whatsoever danger they are threatned with by the power of their persecutors, they should not be afraid or disturbed at it, but should sanctifie the Lord in that dispensation towards them [Isa. 8.12, 13.], and should furnish them∣selves with such a clear knowledg of the truth of the Gospel, that when they are asked, they may be able to shew the grounds and reasons of the faith they profess, and consequently of the hope of eternal life wrought in them thereby; and that with meekness of spirit, and a holy fear of miscarrying in giving their testimony. Lastly, They should labour to get their Consciences cleared from all guilt, by faith in the blood of Christ, and so guided by the light of his word, that they that accuse them as Malefactors, may be con∣vinc'd that their lives are very honest and inoffensive, being ordered accor∣ding to Christ's doctrine and command. But if it please God to permit them to suffer for well-doing, they should remember, there is no matter of sorrow in that; but if a man, to avoid suffering, fall into sin, and then suffer for it, they should consider, that that will be a sad thing indeed, without any allay or matter of comfort to him. And seeing the innocent Son of God, who was perfectly righteous, dyed for our sins (who are unrigh∣teous) that he might reconcile(b) 1.29 us (who were ene∣mies) unto God, being put to death in his huma∣nity(c) 1.30, but raised up again by the power of his Spi∣rit, or Godhead; it doth therefore well become his fol∣lowers (for the purchasing of whose redemption he dyed) to undergo those sufferings chearfully for his sake, which they meet with in following their duty to him. And since there are many souls of men and wo∣men to whom Christ did once, by his Spirit, in the Ministry of Noah, and other of his servants, make known the way to life and salvation* 1.31, who are now imprisoned(d) 1.32 in Hell for evermore, because of their slighting so much patience

as the Lord did exercise towards them, especially during the time of Noah's preparing the Ark, wherein a few only escaped destruction (the water bear∣ing up the Ark); therefore it doth concern those who have the Gospel more clearly preached to them, to give obedience thereunto, whatever they may suffer for it. And since Believers have a spiritual priviledg answering to the Ark, sealing their safety from the deluge of God's wrath, namely, their Baptism (by which we mean not the external part of it alone, which can only re∣move the filth of the body; but the internal, viz. the application of Christ's blood to the conscience, which thereupon comfortably answers and witness••s for them before God, and answers all challenges to the contrary upon this ground, that our Surety is absolved from our debt which he took on himself, whereof his Resurrection is an evidence); therefore they have no reason to f••int in doing their duty, or to fear in the midst of their sufferings. And lastly, Since their Mediator and Head is gone in their nature and name to possess Hea∣ven, since he is in highest dignity and power with God the Father, since he hath all the Heavenly Host of Angels at his command, therefore none of his followers need fear suffering in following their duty to him. From Ver. 8, to the end.

He n••w returns to his former argument,* 1.33 to press them to the study of ho∣liness. He tells them, that forasmuch as Christ hath suffered for the expia∣tion of our sins in his human nature, they ought therefore to arm them∣selves with the same mind, and t•• be ready t•• imitate him in the mortify∣ing of the flesh. For he that hath mortified(a) 1.34 his corrupt nature (in imitation of Christ's dying for our sins, and by grace received from him), that person hath ceased from living unto sin, or serving sin any longer, Rom. 6.7. And surely he doth arm himself with this consideration, That he ought not to give any of the re∣maining part of his time (that he is to live in this mortal life) to the obedience of those lusts, or to com∣ply with those sinful appetites that ordinarily are stir∣ring in men, but must endeavour in all things to live according to the will of God. And he tells them, they(b) 1.35 had spent too much of their time pa••t in the days of their ignorance and unregenera••y, in the s••rvice of their lusts, wallowing in all sorts of vilen ss against both Tables of the Law, after the manner, and according to the lusts of the Heathens among whom they were scattered; and 'twas now more than time(c) 1.36 to break off that course, and to consecrate the remainder of their days to the practise of holiness. And th••ugh th••se Hea∣then unbelievers may think strange, and be offended at their abstaining from their form••r vices, and that they run not headlong with them into all dissoluteness and debauchery, and may reproach them and their Religion upon that account; yet they ought not to be thereby moved; for those prophane persons shall be brought (will they, nill they) to give an account to Christ of these their reproaches, who shall judg(d) 1.37 the quick and dead. For, for this cause was the Gospel preached (viz. by Noah, 2 Pet. 2.5.) to the men of the old world, who are now dead, that those among them might be(e) 1.38 judged and condemned by Christ; who notwithstanding the light thereof, walked according to men in

the flesh, being led away by their own carnal lusts; and that those of them might live, and be eternally happy, who walked according to God in the spirit, that is, according to the will of God, being led and guided by his holy Spirit. Therefore Christ will judg not only these who shall be found alive at his coming, but the dead also. From Ver. 1, to 7.

Another argument whereby he presses the study of holiness, is, because the end of all things was at hand; that is, the end of the Jewish State and Polity. For that great fatal destruction threatned to the obdurate Jews, and often mentioned by Christ and his Apostles, drew nigh; see Mat. 24. Jam. 5.3, 9. Therefore he exhorts them, 1. To be sober, and moderate, and to be much in prayer with God; and to add to their prayers watchfulness, that that day do not surprize them unawares. 2. He presseth them to exercise a fer∣vent love and charity one towards another, as the sum and chief of all the duties we owe to our Neighbour: For Love or Charity, he tells them, will cover a multitude of sins and failings among Christians [Prov. 10.12.], and will hide them from the knowledg of the prophane. 3. They should be cheer∣fully hospitable to their poor brethren, without grudging or murmuring at the charge. 4. They should endeavour rightly to employ their spiritual gifts for the good of others, which they had received according to their respective places in the Church, as counting themselves stewards of those various gifts bestowed on them through the free grace and favour of God. He instances in two, 1. Preaching of the word; shewing, that he that teacheth and instructeth the people, ought to do it with that uprightness and reverence, as becomes one that is a steward or dispenser of the Oracles of God. 2. Ministration to the poor; which office the Deacons were faithfully to discharge; and private Christians were also to exercise their liberality according to the ability God had given them; that in the right use of all these gifts, God might receive glory (both by the Steward and dispenser of them, and by those also who are profited by them) through Jesus Christ, in whose strength only these gifts are rightly employed [Joh. 15.5.], and through whose merits and me∣diation, the intention to glorifie God by them is accepted [Heb. 13.5.]; to whom, as to God blessed for ever, all honour and dominion ought for ever to be ascribed. From Ver. 7, to 12.

Moreover, he exhorts them not to be troubled or amazed at the sharpest persecutions or hottest trials they should meet with for the sake of Christ. For considering that in that furnace their graces will be tried, and their corrup∣tions purged away, they should count it matter of joy to them, because hereby they are made partakers of the afflictions appointed for the members of Christ, and are made like unto him in suffering, and shall share with him in his glory, and have matter of incomparable exultation and joy at his second com∣ing. In the mean time, if they be reproached for the Name of Christ, and for their Christian profession, they should esteem it the happiest thing that could befall them. For the glorious Spirit of God delighteth with his comfortable and supporting-operations, to reside in the hearts of such as suffer for righ∣teousness sake; which blessed Spirit, though he be blasphemed by persecutors, yet he is glorified by those who boldly confess the truth, which he teacheth and imparts unto them. But he advises them by all means to be careful, that not any of them suffer as an evil-doer in any kind; but if he suffer for Christ's sake, or because he is a Christian, he shews that he ought to rejoyce in it, and to glorifie God, who hath made him willing, and hath enabled him to suffer in so good a cause, and hath thereby honoured him with a certain degree of Martyrdom. He tells them, the time is at hand when the Christians must expect great sufferings. Judgment will begin at the House and Family of God, for the correction and trial of his own children. And if God thus begin with his own children, who embrace the Gospel of his

Son, what a dreadful end(e) 1.39 will he make with those that wilfully reject and despise it? And if the righ∣teous in this life do smart for their sins, and meet with so many afflictions, that they cannot but with great difficulty (considering their own weakness) enter into the Kingdom of God. Surely the wicked, who give up themselves to work iniquity with greediness, shall be wonderfully punished, sometimes here in this life, but most certainly hereafter: neither shall they find any place to shelter themselves from the everlasting wrath of God. Therefore there is no reason why the godly, to shun sufferings from them, should join with them in their evil ways, seeing their end will be so terrible. From all which he inferrs, that those who suffer according to the will of God, should hold on in their duty, and commit the keeping of themselves to him, exercising faith on his Omnipotence, who created the World, and so is able to preserve them from the fury and rage of men, if he please; and on his Faithfulness, who will certainly perform all his promises to every faithful servant of his, and therefore will certainly preserve them, if it be best for them; and if he do not, he will make their very sufferings tend to the enhaunsement and encrease of their glory. From Ver. 12, to the end.

He now comes to exhort the Presbyters, the Pastors, and Spiritual Guides [Chap. 5] of the Church, to discharge their duty faithfully in feeding the flock of God which was among them. And that he may press this exhortation the more effectually upon them, he tells them, he himself was an Elder(a) 1.40, and one that had been a witness of the suf∣ferings* 1.41 of Christ [Mat. 26.37. Mat. 27.29. Act. 3.15.], and hoped to be a partaker(b) 1.42 of that glory which should hereafter be revealed and communicated to all true and sincere Pastors at Christ's second coming. He presses them therefore to feed the Lord's people with his truth, and to rule them according to his discipline (both which may be comprehended in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), and that they diligently attend the oversight of their flocks; not doing it by constraint, like Mercenaries; nor meerly for filthy lu∣cre's sake; but with a free and ready mind, designing faithfully to serve their Lord and Master, and to profit his people thereby; and further, that they should not impiously lord it over the Church (which is God's heritage and peculiar lot, chosen out of the common multitude for his own propriety), buc be ensamples to the flock in all holy walking; that when the chief Shepherd shall appear, they may receive an eminent degree of bliss, a never-fading Crown of Glory. From Ver. 1, to 5.

He then points out the duties of the flock, whom he calls the younger, either because they were generally younger in years than their spiritual guides, or because they ought to shew that reverence and obedience to them which is suitable in young ones towards their elders. He exhorts those younger ones to submit themselves to the guidance of their Elders and Teachers, enjoining and commanding them things right and just in the name of God. Next, as fellow-members in the Church, he enjoins them mutual subjection one to another, in all duties of love, and particularly in receiving private admoni∣tions. And in order hereunto, he advises them to adorn themselves with hu∣mility, and a mean and low esteem of themselves. For, as Solomon saith, Prov. 3.24,* 1.43 God opposeth himself against them that are high and haughty, and manifesteth his grace and favour to them that are humble. He advises them therefore to submit themselves with humility of mind to the guidance of God, and the directions of those he hath set over them, remem∣bring his Almighty Power, and how easily he can crush them, if they be dis∣obedient;

but if they be obedient, they should consider, that he is able to exalt them, and will certainly do it, either in this life (if he see it g ••d for them), or at the day of judgment. And if th••y walked in ways of obedi∣dience to him, they need not be disquieted at any difficulties that they may meet with; but should, with serenity of mind, cast all their cares on him; for they might assure themselves, he hath a peculiar care of them, and of what concerns them, that no hurt shall accrue unto them. From Ver. 5, to 8.

He further exhorts them, to be sober, and vigilant, and stedfast, in ad∣hering to the truth, and the profession of the faith of Christ; and so to re∣sist the Devil and his temptations (who is our cruel and restless Enemy), especially those solliciting them to Apostacy by reason of their sufferings; re∣membring, they had all the rest of the Lord's people in the world for their fellow-soldiers in this warfare, who have their several shares of affliction to suffer, and their several measures of hardship to endure, as well as they. And therefore they should not expect a better condition in the world than the rest of their brethren. Ver. 8.9.

In conclusion, He solemnly prays for these suffering-Christians▪ that God (who is the Author of all Grace, and is freely ready to communicate the same to all humble and penitent sinners; and who hath call'd them, by the Gospel, to the possession of his everlasting glory through the merits and mediation of his Son) would please, after they have suffered a little while here in this world, to per∣fect the work of grace he hath begun in them, to establish, and strengthen, and settle them in the truth, that their union with Christ the Foundation, might be made more firm and strong. To this infinitely gracious God he desires glory and dominion should be for ever ascribed. Ver. 10, 11.

He tells them, he had writtten this short Epistle to them (by Silvanus, whom he took for a very faithful friend unto them), wherein he had exhorted them to their duty, and had born his testimony to the Gospel; assuring them, that that contains the true Doctrine of Salvation, and a true manifestation of God's grace to all penitent sinners who by faith lay hold on Christ: Which Doctrine, as they had been taught, they did hitherto profess, and stand fast in(c) 1.44; and they would do well to do so to the end. For 'tis a Doctrine that would deceive none that embrace it. He sends them salutations from the Christians at Babylon(d) 1.45, whom the Lord had chosen out of the world to be a Church to himself, and to share with others of his people in spiritual and eter∣nal mercies. He salutes them also from Mark, whom (being instructed by him in the Gospel) he calls his Son. Lastly, He exhorts them to express their hearty affe∣ction one to another by the kiss of Charity (which was the ordinary sign thereof in those times and those Countreys), and so wishing peace and all manner of prosperity to all among them that were converted to Christ, and professed faith in him, he shuts up his Epistle. From Ver. 12, to the end.

Notes

• * 1.1

  ••he First Epistle of Peter.
• * 1.2

  Eph. 1.4. In sanctificationem Spiritûs] i. e. Ut sanctificentur Spiritu, ut obediant fidei, & aspergantur san∣guine, &c. Vatab.
• (a) 1.3

  Nos Deo benedicimus cum ejus beneficia & gloriam celebramus.
• (b) 1.4

  This the Apostle saith, be∣cause many Jews looked for an earthly kingdom under the Mes∣sias.
• (c) 1.5

  Salutis nomine intelligit non initium quod in hac vita habemus, per sanctificationis, justificationis, ac pacis conscientiae gratiam: Sed com∣plementum illius per glorificationem, quod in altera expectamus, constans perfectâ animi & corporis, ab omni miseriâ, liberatione, & aeternâ gloriâ, quae ut jam latent, sic ultimo die pa∣tefient, 1 Joh. 3.2. Gomar.
• * 1.6

  Nempe dum brevis haec vita durat.
• (d) 1.7

  Aurum usu, & attritu con∣sumitur; fides verò durat usuque augetur.

  Ut exploratio fidei, h. e. Ut explo∣rata fides vestra.
• (e) 1.8

  V. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. Certò reportaturi. Enaflage temporis He∣braica.

  Mercedem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Meton. ad∣juncti. Nam merces datur in sine ope∣ris, unde Hebraei mercedem appel∣lant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. finem. Prov. 23.18. Pisc.
• (f) 1.9

  Alludi ad Cherubim, qui erant su∣per Propitia∣torio. Piscator statuit. Fuit enim propitiatorium typus Christi. Rom 3.25.
• * 1.10

  Per gra∣tiam quae de∣fertur, salutem intelligit, quae ratione complementi nobis obtinget ultimo die, quo Christus secundò patefiet. Gomar.
• (g) 1.11

  See Lev. 11.44. and ch. 19.2. and ch. 20.7.
• (h) 1.12

  Fides in Deum Pa∣trem non ex∣cludit fidem in Christum & Spiritum sanctum, sed includit; quia, unus sunt Deus. Gomar.
• (a) 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. d. Non cor∣poris sed ani∣mae lac.
• (b) 1.14

  Joh. 6.35.
• (c) 1.15

  Joh. 5.26.
• (d) 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver∣bum hoc tam Imperativi quam Indica∣tivi modi esse potest. Calv.
• * 1.17

  Ver. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pisc.
• (e) 1.18

  Sensus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Pro∣phetam est: Si qui salvi esse vellent ex decem Tribubus, illis confugien∣dum Hierosolymam, velut ad arcem; sublimior verò sensus in Christo, ad quem confugere debent omnes qui in aeternum servari cupiunt. Grot.

  Vix alius est V. T. locus, toties in N. T. citatus, & Christo adaptatus. Vide Mar. 12.10. Act. 4.11. Rom. 9.32. Eph. 2.20. 1 Pet. 2.4, 6.
• (f) 1.19

  In Sione lapis ille positus est ubi inchoari oportuit spirituale Dei templum, quemadmodum & Esaias ait Esai. 2. v. 3.
• (g) 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abstractum pro concreto.
• (h) 1.21

  Sacerdotes, Scribae, & Phari∣saei, appellantur aedificantes; quia eorum erat, populum in fide & moribus aedi∣ficare.
• (i) 1.22

  Caput ponitur pro summitate alicujus rei conspicuâ, & pro eo quod in re qua{que} praecipuum est.
• * 1.23

  Qui impingunt in sermonem re∣belles ad quod & positi sunt] Horum verborum prius designat proprie poe∣nam, posterius culpam. Pro nomen autem ad quod refertur ad prius, non ad posterius. Improbos enim destinavit Deus ad poenam, non ad culpam. Capel.

  In hoc increduli à Deo destinati sunt ut gravissime impingant, h. e. Du∣rissimas ferant incredulitatis suae poe∣nas. Grot.

  Sicut qui in lapidem impingit lae∣ditur, & dolorem sentit; sic qui ad Christum lapidem salutis, incredulitate impingit, laeditur insignitèr, & dolores aeternos incurrit. Et notetur benè quod versu 7 praecedenti, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut antecedens à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut con∣sequente, sejungatur. Ad hoc igitur judicium, & poenas, propriâ contu∣maciâ promeritas, increduli sunt positi a Deo, justissimo omnis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vindice, & judice, non antecedentis sed consequentis, & judiciariae voluntatis respectu. Glass.
• (k) 1.24

  Reges appellantur, 1. Quia vitiosis imperant affectibus, nec peccatis permittunt dominium. 2. Sunt membra Christi Regis, proinde in capite suo meritò Reges consentur. 3. Quià unguntur ut Reges oleo, non quidem externo, sed Spiritu Sancto, qui est oleum laetitiae. Psal. 45.7. Fridlib.
• (k) 1.25

  This place Peter applies to the scatter'd Jews, who were converted unto Ch ist: And Rom. 9.25, Paul applies to the converted Gentiles, who are now both one in Christ, Eph. 2.••3.
• (l) 1.26

  Sanati estis] h. e. Remissis pec∣catis, Deo reconciliati. Gom.
• * 1.27

  Alludit ad vibîces & livores ser∣vorum. Fridlib.
• (a) 1.28

  Vas seu organon infir∣mius vocat mulierem, quia tametsi uxor est na∣turâ viro infirmior; tamen insigne ejus organum est ad usus longè praestantissimos conditum. Igitur non id circo negligenda est, quoniam sit imbecillis, sed è contrario tanto magis solicitè habenda. Glass.
• (b) 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hic, est idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom 5.10.
• (c) 1.30

  Caro designat humanam Christi naturam; Spiritus, divinam, ut Rom. 1.3, 4. & 9.5.
• * 1.31

  Gen. 6 3.
• (d) 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] lis qui nunc in carcere inferorum sunt, tunc autem vivebant. Scaliger.

  Petrus ostendit Christum Spiritu. h. e. Divinâ suâ naturâ hominibus primi mundi praedicâsse per os Noachi resipiscentiam, & ad eandem lenitate sua, & arcae constructione invitâsse. Quî tamen exceptis paucis, immorigeri per manserunt: Unde corporibus submersi, spiritibus verò, h. e. ani∣mabus in infernum detrusi, nunc in eo carcere, justo judicio asservantur. Gom.
• * 1.33

  Chap. 4;
• (a) 1.34

  Usurpatur hic potius vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quàm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae extat Rom. 6. v. 2. quia Apostolus nos vult ad Christum Archetypum revo∣care, ac docere quod per mortifica∣tionem carnis passioni Christi con∣formes reddamur. In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ea enim in priori mem∣bro accipiebatur substantialiter pro naturâ humanâ Christi, peccati labis experte. Hic verò accidentaliter pro carnali concupiscentià & vitiositate naturae ex Adamo derivatâ. Fridlib.
• (b) 1.35

  Legendum hic videtur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cui lectioni favet collatio versiculi sequentis. Pisc.
• (c) 1.36

  Sufficere vobis debet praeteri∣tum tempus quo vos quauquam Judaei vixistis Gentium mòre corrupti à pra∣vis doctoribus. Est idololatriae quae∣dam species adesse Sodalitiorum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de quibus prosecta falsis Diis dantur. Et in hac maximè re credibile est Judaeos illos antequam Christianì essent, accommodasse se Gentium moribus. Grot.
• (d) 1.37

  V. 5. Qui paratus est judicare] potest reddi qui judicaturus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Drusius.
• (e) 1.38

  V. 6. Ad hoc enim & mortuis Evan∣gelizatum est, ut damnarentur secundum homines in carne vivant autem secundum Deum inspiritu, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae vox praecessit versu tertio, & hoc loco resumenda, ut damnarentur qui incedunt secundum homines in carne; viverent vero qui incedunt secundum Deum in spiritu. Ne{que} aliter video quomodo potuit expediri sensus. Knatchul.
• (e) 1.39

  De Judaeis agit & ejus gentis excidium praedicit: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pari sensu habes Mat. 24.14. Respicitur Danielis locus 9.27. ubi est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot.
• (a) 1.40

  Peter therefore doth not exalt himself above all, and as the Head of all Teachers.
• * 1.41

  Vidit eum Petrus vinctum; de∣inde, quod historia non docet, sed cre∣dibile est audiens crucifixum iri, ejus quo{que} rei spectator esse voluit, sed eminus & in turba. Grot,
• (b) 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supple futurus. Grot.
• * 1.43

  See Luk. 1.51, 52. Mat. 23.12. Luk. 14.11. and 18.14. Jam. 4.6.
• (c) 1.44

  V. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.45

  The Church at Babylon seems to be made up of the posterity of those Jews who stayed there after the ex∣piration of the seventy years capti∣vity, whom this Apostle (being a Minister to the Circumcision) went to visit, having planted, as it seems, a Church there.