CHAPTER I.

Verse 1. _Simon Peter, a Servant; and an Apostle of Iesus Christ, to them that have obtained like precious faith with us, through the righteousnesse of God, and of our Saviour Iesus Christ._

Verse 2. _Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord._

The Analysis.

SUCH kinde of writings, as well Ethnick or profane, as sacred, are usually divided into three parts, whereof the first is, the Superscription, Salutation, and Preface. 2. The Epistle it selfe. 3. The Subscription or Conclusion. But more accurately me thinks, we may say, that the preface and conclusion are only adjuncts of the Epistle, which depend upon the Epistle it selfe, and are also usefull thereunto. But in this Epistle only one of these adjuncts is used, namely, the Preface. For there is no subscription made, or any such conclusion, as is used in the Epistles of _Paul_, and in the first of _Peter_. The Preface is contained in foure verses, and it consists of two parts, a salutation, and a confirmation of the salutation: that in the two first, this in the third and fourth verse. In the salutation there are those three things expressed, which are in every action; namely, the agent, the action it selfe, and the object of it. For so is there the person saluting, the persons saluted, and the salutation it selfe. The person saluting is described, first, by his name adjoyned. Secondly, by his office adjoyned, and that both generall, that he is a servant of Jesus Christ, and speciall, that he is an Apostle of his. The persons saluted are described by a speciall adjunct, which is in stead of the forme, namely, by faith: which faith is set forth, first, by a comparison of the like, that it is like precious with the faith of the Apostles. 2. By the principall efficient cause, God and Jesus Christ. 3. By the meanes thereof, _viz._ righteousnesse. The confirmation of the salutation containes, 1. the good that is wished, which consists of two parts, _Grace_, and _peace_. 2. The degree and quality of this good, _be multiplyed_. 3. The helping cause of this multiplication of good, which is _the knowledge of God and Iesus Christ_.

This is the Analysis.

As for the person, he hath a double respect. For he is here considered as the Author of the Epistle, and also as the Author of the Salutation: in the former respect we have these Doctrines.

Doctrine 1. _The very names of Christs famous Disciples, were heretofore of great force for the confirmation and advancement of the truth in the Church._

For to that end did the Apostles usually set downe their names in the Epistles, which they wrote unto the Churches.

_Vse._ This may bee for exhortation, that we also according to our abilities should labour so farre with those amongst whom we live, that our names may be like precious ointment, and may make something for the edification of others.

2. It may serve to reprove those, which so carry themselves, that they are a disgrace to godlinesse, and to the Church.

In the latter respect the person yeelds us this observation.

Doctrine 2. _The salutation of the Apostles and Ministers of God is more highly to be prized._

_Reason._ Because it is not only a good and godly prayer, as are the salutations of all the faithfull, but it is also a ministeriall application of the good things which God communicates unto us by them. For it proceeds not only from a pious affection, but from their singular office and duty.

_Vse._ This may serve to admonish us, not to neglect or contemne such blessings, whether they be publick or private.

Doctrine 3. _It is an honourable title, if a man be rightly and deservedly called a servant of God or Christ._

_Reason._ Because the chiefest men in the Church of God alwayes gloried in this title; not only the Apostles and Prophets, but also Kings and Princes, as we see in _David_.

_Vse._ This may serve to comfort poore Christians that have no titles whereof to boast. For if they be the servants of God and Christ, they have no cause to envie others, or to complain of their owne condition. Now that it may be knowne who are the servants of God, we must know that there are two things, as it were essentiall to a servant, 1. To depend upon his Masters will and pleasure, for direction in his worke. 2. To referre all that he hath to the use and profit of his Master, not to his owne. So also every faithfull servant of God, 1. depends wholly upon God for the direction of his life, not upon himselfe and his owne counsell, nor upon the examples and customes of the world, much lesse upon the suggestions of the flesh and the devill. 2. He referres himselfe and all that he hath to advance and set forth the glory of God.

Doctrine 4. _Those servants of Christ which are called Apostles, have the chiefest authority in the Church of God._

For that is the reason why _Peter_ saith that he is an Apostle of Jesus Christ. All the faithfull are Christs servants, but they are not Apostles: even the ordinary Ministers themselves, although in a large sense they may be called Apostles and Embassadours of Christ, yet not in that sense as _Peter_, _Paul_, and the like are called. For the word _Apostle_, in this and the like places, signifies not only an Embassage, but a singular priviledge or prerogative in that embassage. Now the priviledge of the Apostles above other Ministers consists in these foure things: First, In the manner of the embassage, _viz._ that they were called neither of men, nor by men but immediately of Christ. Secondly, in the office imposed upon them by vertue of this embassage, _viz._ that they were chiefly sent to plant Churches, to feed and build them up. Thirdly, in the object whereabout their labour should be imployed, _viz._ that they were sent not to any one Church, but to divers, and for the conversion of the whole world. Fourthly, in their gifts and assistance of the Spirit, which alwayes accompanied this their embassage, _viz._ because in executing this their office, as well in preaching as in writing, they were freed from all errour. As in the Creation of the world God first made light, and afterwards set some lights in the Firmament of Heaven to give light upon the Earth: So also in the re-creation and restitution of the world, God first gave light in Christ himselfe, who was the Sonne of Righteousnesse, as he is called in Scripture, and afterwards ordained the Apostles, as great lights, to bring this light upon the Earth. And this is it which our Saviour saith unto them: _Ye are the light of the world._

_Vse_ 1. This may serve to exhort us, to give God thanks, that he hath not left us in darknesse, to wander at uncertainties, but hath set up these shining lights for us, by whose meanes we might be directed unto heaven.

2. To admonish us, to observe also and believe those things which they have prescribed us. For we must receive the writings of the Apostles after the same manner, as we should receive Christ himselfe, if he were with us on earth.

3. To refute the Pope, who brags that he is an Apostle, and hath Apostolicall authority, (whereupon also he cals his seat at _Rome_, Apostolicall,) when as he hath not so much as one of those conditions, which are necessarily required to make an Apostle.

Hitherto of the person saluting. It followes now to speak of the persons saluted, where we have these Doctrines.

Doctrine 1. _The Apostles wrote not properly to the unbelievers, but to the Church._

For so here and elsewhere are they described to whom the Epistles are sent.

_Reason._ Because the preaching of the Gospell, not the writing, is the effectuall meanes of conversion. The writing and reading do more properly serve for the confirmation and edification of those that are converted, then for the first conversion.

_Vse._ This may serve to exhort, first of all, that they will principally apply themselves unto Sermons. Secondly, those that have received some benefit by Sermons, that they would also diligently apply themselves to the reading of the Scripture, that they might more and more confirme and edifie themselves.

Doctrine 2. _Faith is the proper marke of difference, whereby the Church is distinguished from all other societies._

For therefore are the Christians here described by faith, that they may be distinguished from all other men: and the same which in other Epistles are wont to be called the elect, the called, the Churches of God, those which are in God the Father, and in Jesus Christ, are in this place barely called the faithfull.

_Use._ This may serve to admonish us, if we will make our calling and the condition of our salvation sure, then to labour especially to obtaine faith, and also to increase it more and more.

Doctrine 3. _The faith of Christians is a most precious profession._

Therefore it is here called _precious faith_; and in the former Epistle,